Chapter 12
Compiler’s comment. These verse-by-verse notes are taken from Andrew Womack’s commentary (sometimes edited), John Wesley’s commentary (unedited), The Passion Translation notes, Seemuth Commentary notes, ESV Study Bible notes, and personal thoughts. Translations are taken from biblegateway.com. The notes may be useful to provide background material for personal devotions or sermon preparation.
Verse 1.
“I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.”
TPT. “Beloved friends, what should be our proper response to God’s marvelous mercies? To surrender yourselves to God to be his sacred, living sacrifices.”
AMP. “I appeal to you therefore, brethren, and beg of you in view of all the mercies of God, to make a decisive dedication of your bodies, presenting all your members and faculties, as a living sacrifice, holy, devoted, consecrated, and well pleasing to God, which is your reasonable, rational, intelligent service and spiritual worship.”
Wesley. I exhort you — St. Paul uses to suit his exhortations to the doctrines he has been delivering. So here the general use from the whole is contained in the first and second verses. The uses follow, from the third verse to the end of the Epistle. By the tender mercies of God — The whole sentiment is derived from Rom. i.-v. The expression itself is particularly opposed to "the wrath of God," Romans 1:18. It has a reference here to the entire gospel, to the whole economy of grace or mercy, delivering us from "the wrath of God," and exciting us to all duty. To present — So Romans 6:13; Romans 16:19; now actually to exhibit before God. Your bodies — That is, yourselves; a part is put for the whole; the rather, as in the ancient sacrifices of beasts, the body was the whole. These also are particularly named in opposition to that vile abuse of their bodies mentioned, Romans 1:24. Several expressions follow, which have likewise a direct reference to other expressions in the same chapter. A sacrifice — Dead to sin and living - By that life which is mentioned, Romans 1:17; Romans 6:4, etc. Holy — Such as the holy law requires, Romans 7:12. Acceptable — Romans 8:8. Which is your reasonable service — The worship of the heathens was utterly unreasonable, Romans 1:18, etc.; so was the glorying of the Jews, Romans 2:3, etc. But a Christian acts in all things by the highest reason, from the mercy of God inferring his own duty.
ESV. The idea is total dedication to God in response to His grace and mercy poured out upon us. This is the way to live in a way that pleases God. “Therefore” points back to the entire argument from 1:18-11:36. “Mercies of God.” Christians are to give themselves wholly to God because of His saving Grace (3:21-11:36). Sacrificial language from the OT is used to denote the new life of Christians, and this means that the word “bodies” refers to Christians as a whole person, for both body and soul belong to God. They are a living sacrifice, meaning that they are alive from the dead since they enjoy new life with Christ (6:4). “Living” also means that they will not be put to death as OT animal sacrifices were for Christ has fulfilled what was predicted by those sacrifices. Whereas OT worship focused on offering animal sacrifices in the temple, Paul says that spiritual worship in a broad sense now includes offering one’s whole life to God. Elsewhere, however, the NT can also use the word “worship” in a narrower sense, to speak of specific acts of adoration and praise.
Seemuth. After arguing forcefully for God’s complete justice and continuing grace toward Israel, Paul moves on to practical life application. Truth forms the basis for practical action. Chapter 12 begins a torrential flood of specific commands. All that goes before establishes the Justice and Mercy of God.
The Greek word for beseech is “parakalo.” It bears the sense of a strong urging or pleading with the reader to act upon what has been said. Paul connects this exhortation with the word “therefore” as the key link to what goes before. All 1:18-11:36 is in view. For it is by the mercies of God that one is challenged to excel in living for Christ in daily life. The whole letter talks of mercy coming after justice. Justice left humanity dead, condemned, and expecting wrath. But the Just One, Jesus Christ, provides the way of being justified before God purely by grace through faith His holy life is ours; His atoning, sacrificial death is ours; His resurrection life is ours. We have all we need to life for Christ and the present day.
Womack. Romans 12:1-2 are a recipe for finding and fulfilling God’s will for your life. Notice the word “therefore.” It is a continuation and conclusion from Romans 11:36. God is all and is in all and therefore deserves our devotion. This is our reasonable service.
Paul pleaded with the people, by the mercies of God, to do these things. This reflects the fact that God’s plans for our lives are better than our plans for ourselves (Jeremiah 29:11). We must present our own bodies to the Lord as living sacrifices. The problem is that living sacrifices keep crawling off the altar. This isn’t just a one-time decision. It may start with a one-time commitment, but then we must follow through with that decision every day for the rest of our lives. That’s why it’s called a living sacrifice.
The English word “acceptable” was translated from the Greek word EUARESTOS, and this word means “fully agreeable” (Strong’s Concordance). See 1 Corinthians 10:31.
And notice that this isn’t asking too much. This is only our reasonable (Greek - “rational (“logical”)” [Strong’s Concordance]) service. Jesus died for us; the least we can do is live for Him.
Paul speaks to Christians. It’s possible to commit our lives to the Lord for purposes of salvation and yet not to be fully yielded to Him in our daily lives. Only when we make a complete sacrifice of every area of our life that we experience His perfect will manifest in our life.
Paul reminded the Romans that, due to the great mercies of God given to them, they ought to give themselves totally to God. Today, preachers cite God’s wrath to drive people to God. Some people need the Law’s condemnation to make them aware of their need for a Savior, but we would “draw more flies with honey than with vinegar.” The goodness of God leads people to repentance (Romans 2:4).
We must present our bodies to the Lord. He will not do it for us. Some might pray, “Lord, do what You have to do to make us serve You.” We cannot have someone lay hands on us to impart this commitment to us. We cannot rebuke the flesh and expect it to disappear. We must give our bodies to God daily as living sacrifices.
This sounds like a contradiction. How can we be living sacrifices when sacrifices are always dead? Offering ourselves to God is not a one-time deal. We die to our own desires daily. It is a living, ongoing commitment to the Lord. The Apollo spacecraft traveled to the moon, but it was not as simple as blasting off and landing on the moon. Course corrections were made every ten minutes or so for the entire trip. And then, they only landed a few feet inside the targeted landing area of 500 miles. Yet the mission was a success. Likewise, we need a starting place for this decision to be a living sacrifice. We must “blast off,” or start our journey, sometime, but we don’t “arrive” in this life. We start toward the goal (Philippians 3:12-13). We make course corrections for the rest of our lives. Living sacrifices tend to crawl off the altar. Every minute, we reaffirm this decision to be separated unto God. That’s what a “living sacrifice” is.
Some think that total consecration to God is only for the few. They see it as “extra” and not “normal” Christianity. However, Paul said this level of commitment is our reasonable service. Jesus died for each one of us – He gave 100% for us. Each of us needs to reciprocate.
Verse 2.
“And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God.”
AMP. “Do not be conformed to this world - this age, or be fashioned after and adapted to its external, superficial customs, but be transformed and changed by the entire renewal of your mind by its new ideals and its new attitude, so that you may prove for yourselves what is the good and acceptable and perfect will of God, even the thing which is good and acceptable and perfect in His sight for you.
TPT. “Stop imitating the ideals and opinions of the culture around you but be inwardly transformed by the Holy Spirit through a total reformation of how you think. This will empower you to discern God’s will as you live a beautiful life, satisfying, and perfect in His eyes. Note: Or “don’t be squeezed into the mold of this present age.” Paul uses the Greek word “aion” which means “spaces of time or present time.” It can convey the idea of being surrounded in time. Paul is warning us not to be conformed to this world surrounded by time, this temporal world coming to an end. We are not to be squeezed into the mold of this world system that is falling apart.
Seemuth. To be “transformed” is to be radically changed as to inner character, condition, or nature. We are not to conform to the ideals, behavior, or norms to a fallen world. 2 Cor. 3:18. The Holy Spirit, through obedience, meditation on His word, and prayer makes us into the image of Christ. Phil. 3:21. When Jesus returns, He will transform our bodies like unto His glorious body.
Believers take one of two directions. We can allow the world to press us into its mold. The world are the evil elements of this present age, the dark and demonic spirits. Or believers can be transformed (bring a radical change in the fundamental nature of their beings) by renewing of their minds by the Holy Spirit. We can’t “will it.” In being transformed, we prove or demonstrate what it is to be perfectly conformed to God’s will. God’s will is seen in the behavior of those whose minds are fixed on the Spirit.
Wesley. And be not conformed — Neither in judgment, spirit, nor behavior. To this world — Which, neglecting the will of God, entirely follows its own. That ye may prove — Know by sure trial, which is easily done by him who has thus presented himself to God. What is that good, and acceptable, and perfect will of God — The will of God is here to be understood of all the preceptive part of Christianity, which is so excellently good, so acceptable to God, and so perfective of our natures.
Womack. “Renew” was translated from the Greek word ANAKAINOSIS, which means “renovation” (Strong’s Concordance). We need more than a new coat of paint over our natural minds; we need total renovation of our minds.
Many think that fulfilment of the Ro. 12:1 condition, then everything will automatically work out. Paul stated that we must renew our minds. Those of us who have made genuine commitments to the Lord, but haven’t renewed our minds through God’s Word, suffer problems because of it.
The Greek word translated “conformed” is the word SUSCHEMATIZO; it means “to fashion alike, i.e. conform to the same pattern” (Strong’s Concordance). Believers must be different from unbelievers. Most Christians recognize this, but we’re at a loss how to renew our minds. The key is our minds. “For as he thinketh in his heart, so is he” (Proverbs 23:7). If we think on the things the world thinks on, we’ll have the same results. If we keep our minds stayed upon God through the study of His Word and fellowship with Him, then we’ll have perfect peace (Isaiah 26:3).
The Greek word translated “transformed” is METAMORPHOO (“metamorphosis”). It describes a complete change, like that of a caterpillar changing into a butterfly. The same word describes Jesus’ transformation on the mountain when His face shone, and His garments became white as the light (Matthew 17:2).
When our thinking lines up with God’s Word, our lives will be completely transformed.
When people are born again, their spirits become new creations. Their spiritual salvation is complete. They don’t need more faith, joy, or power. They are complete in Him (Colossians 2:9-10.
However, God’s will is to change more than only our inside. He wants to manifest this salvation in our physical lives also. That takes place through the renewing of our minds.
We each have a spirit, soul, and body (1 Thessalonians 5:23). As born-again believers, our spirits are as perfect as they will be in heaven. If we change our thinking to conform to who God’s word says we are, what we have, and what we can do, this spirit and soul agreement forms a majority. Our flesh will experience God’s life deposited in our spirits.
If we fail to renew our minds, we may live our life without experiencing the abundant life that Jesus provided for us (John 10:10).
The American Heritage Dictionary defines prove as “to establish the truth or validity of (something) by the presentation of argument or evidence; turn out.” This speaks of physically displaying God’s will in our lives. If we fulfill the requirements of these two verses, we will prove (not might prove, but will prove) the good and acceptable and perfect will of God.
Finding God’s will for our lives is achievable when we obey these verses. Indeed, it’s impossible to miss His will after we commit to God as living sacrifices and begin to renew our minds. Finding God’s will for our lives is elusive only if we are not committed to God.
Scholars disagree as to whether Paul used “good, acceptable, and perfect” to describe God’s will, or if there are stages of walking God’s will (i.e., good, then acceptable, then perfect). Either interpretation contains truth. God’s will is good, acceptable, and perfect. It’s also true that people don’t move immediately into all that God has for them. There can be stages of growth into the things of God.
We can prove or demonstrate God’s will in our lives. Step one: make a total commitment to Jesus (“living sacrifice). This is the will of God for us. Our vocation is secondary. God’s will for all of us is to be living sacrifices to Him. Once that is accomplished, more specific direction will come as we continue to renew our minds.
If we seek for God’s vocation but don’t present ourselves as living sacrifices, we frustrate God’s plan. God doesn’t want only our service; He wants us. Once He gets us, He’ll get our service.
Verse 3.
“For I say, through the grace given to me, to everyone who is among you, not to think of himself more highly than he ought to think, but to think soberly, as God has dealt to each one a measure of faith.”
AMP. “For by the grace, the unmerited favor of God, given to me I warn everyone among you not to estimate or think of himself more highly than he ought to think - not to have an exaggerated opinion of his own importance, but to rate his ability with sober judgment, each according to the degree of faith apportioned by God to him.
TPT. “God has given me grace to speak a warning about pride. I ask each of you to be emptied of self-promotion and not create a false image of your importance. Instead, honestly assess your worth by using your God-given faith as the standard of measurement, and then you will see your true value with an appropriate self-esteem.”
Wesley. And I say — he now proceeds to show what that will of God is. Through the grace which is given to me — He modestly adds this, lest he should seem to forget his own direction. To everyone that is among you — believers at Rome. Happy, had they always remembered this! The measure of faith - treated of in the first and following chapters, from which all other gifts and graces flow.
Womack. God has given to each of us THE measure of faith, not A measure of faith. There’s a difference. If I served soup in a soup kitchen, and I used a ladle for one, a soup spoon for one, a tablespoon for one, and a teaspoon for one, each person would receive a different amount. But if I use one ladle for every person, that is THE measure of soup.
God didn’t give some Christians a large measure of faith and others a tiny bit of faith. We were all given THE faith of Christ. We know that, because Paul said the faith, he lived by was THE faith OF Christ (Galatians 2:20). Christians may use a small portion of the faith God has given them, or possibly none of the faith Jesus has given them. But it’s there. Faith is a fruit of the Spirit (Galatians 5:22). We first acknowledge what we have (Philemon 6) and then learn to use it.
“For” means the Ro. 12:3 is a continuation or result of Romans 12:2. “Because” can sometimes be used interchangeably with “for.” Paul had admonished them about humility and submission (living sacrifices) being the way to true success. Here he continues the thought by giving another reason for humility: every person has been given “the measure of faith.” In other words, all believers have perfect plans for our lives that we can “prove” if we will totally yield ourselves to God. We may have different gifts, but they are not better than someone else’s. Paul then continued in Romans 12:4 with the word “for” again and drew a comparison from the way our bodies have different parts, but they all work together to make one body.
Religion says that we should think of ourselves in a lowly manner, but that is not what Paul says. We shouldn’t think of ourselves more highly or lowlier than we ought to. Every good thing we have is God’s gift from God (1 Corinthians 4:7). Paul wants us to have the correct viewpoint, not a lowly viewpoint.
“According as” means “in proportion to.” We need to remember that God has given every believer “the” measure of faith. We’re sober because we recognize all we have is a gift from God that every child of God possesses. Some live up to more of our potential than others, but only God’s mercy makes it possible for us to accomplish anything.
God has given every person “the” measure of faith, not “a” measure of faith. God does not initially give different measures to His children. He doesn’t give one person great faith while another is given small faith. We were given an equal amount of faith at salvation. The problem is not that we don’t have faith, but rather we don’t know how to use it, because of a lack of renewing our minds. Peter said we had “like precious faith” with him (2 Peter 1:1). The same faith he used to raise Dorcas from the dead (Acts 9:36-42) is in us too. The same faith Peter used is the same faith we have. Paul said he was living his Christian life by the faith of the Son of God (Galatians 2:20). Since we have been given “the” measure of faith, we all have Jesus’ faith in us. Our faith is sufficient. But our minds may not know what we have. In the way that a car battery transfers its power to the starter through battery cables, the faith of God in our spirits flows through our minds to our bodies. If our minds are unrenewed, it’s like having corroded cables. The power is there, but it won’t flow. Believers have Jesus’ faith; that faith will flow through us as we renew our minds through God’s Word.
Seemuth. As usual, Paul’s instructions are based on faith, not law. His authority is based on the grace given him, not his status as an apostle.
Verse 4.
“For as we have many members in one body, but all the members do not have the same function.”
AMP. “For as in one physical body we have many parts (organs, members) and all of these parts do not have the same function or use.”
TPT. “In the human body there are many parts and organs, each with a unique function.”
Wesley. So, we — all believers. Are one body — Closely connected in Christ, and consequently ought to be helpful to each other.
Womack. This verse starts with “for,” just as in Romans 12:3. This links Paul’s following statements with his previous ones. Paul had encouraged these people to seek God’s will (Romans 12:2) by humbling themselves (being living sacrifices). This is different than the world’s formula for success. In Romans 12:3, Paul explained that every believer has the same opportunity for success through “the” measure of faith given him. In Romans 12:4, every believer is given “the” measure of faith, but not every believer the same job in the body of Christ. He used the physical body to illustrate this. We have many body parts, and they have different purposes. But all the parts operating as one make one body. Likewise, it takes all the people in the church performing their functions to make up Christ’s body accomplishing His work. In Romans 12:1-2, Paul gave a “foolproof” success formula. However, to keep anyone from gloating at the promise’s potential for success, in Romans 12:3 he said that everyone is given the same potential. In Romans 12:4-8, that people have different functions. We all need each other.
Verse 5.
“So, we, being many, are one body in Christ, and individually members of one another.”
AMP. So, we, numerous as we are, are one body in Christ (the Messiah) and individually we are parts one of another; we’re mutually dependent on one another.
TPT. “And so, it is in the body of Christ. For though we are many, we’ve all been mingled into one body in Christ. This means that we are all vitally joined to one another, with each contributing to the others.”
Seemuth. Equality in the church does not mean uniformity in the church. The commonality of all members in the body of Christ and all members in the Body of Christ having “the measure of faith” is evident. We are individually members of one another. The power comes not from people’s individual gifts, but from the unity of faith by the power of the Holy Spirit. This unity of believers is key to functioning in the Body of Christ.
ESV. The diversity and unity of the church is illustrated by comparison to the human body. Just as the human body is one with many members, so the church is united though it is composed of many members. On the theme of the church, as the Body of Christ, see also I Cor. 12.
Wesley. Having then gifts differing according to the grace which is given us — Gifts are various: grace is one. Whether it be prophecy — This, considered as an extraordinary gift, is that whereby heavenly mysteries are declared to men, or things to come foretold. But it seems here to mean the ordinary gift of expounding scripture. Let us prophesy according to the analogy of faith — St. Peter expresses it, "as the oracles of God;" according to the general tenor of them; according to that grand scheme of doctrine, which is delivered therein, touching original sin, justification by faith, and present, inward salvation. There is a wonderful analogy between all these; and a close and intimate connexon between the chief heads of that faith "which was once delivered to the saints." Every article therefore concerning which there is any question should be determined by this rule; every doubtful scripture interpreted according to the grand truths which run through the whole.
Womack. The foot is different from the hand is different from the head. Yet, these parts are members of one body. Believers have different giftings and jobs yet make up. one body. We embrace our God-given differences and not fight for uniformity. A person with feet but no hands is “handicapped.” Likewise, Christ’s body is handicapped when its different members don’t function as one.
Verse 6.
“Having then gifts differing according to the grace that is given to us, let us use them: if prophecy, let us prophesy in proportion to our faith.”
AMP. “Having gifts - faculties, talents, qualities - that differ according to the grace given us, let us use them: He whose gift is prophecy, let him prophesy according to the proportion of his faith.
TPT. “God’s marvelous grace imparts to each one of us varying gifts. So, if God has given you the grace-gift of prophecy, activate your gift by using the proportion of faith you must prophesy.”
ESV. The variety of the body is evident from the various gifts God has given the church. On the gift of prophecy, prophecy in proportion to our faith. Paul instructs prophets to speak only when they have faith or confidence that the Holy Spirit is truly revealing something to them, and not to exceed the faith that God has given them by trying to impress others.
Wesley. Ministering — As deacons. He that teaches — Catechumens; for whom instructors were appointed. He that exhorts — Whose peculiar business it was to urge Christians to duty, and to comfort them in trials.
The unity of the body is nurtured by the different gifts (charismata). Yet even these gifts depend upon the grace (Greek – charis) that God has given. God gives gifted individuals grace in and through Christ. The gifts differ but the primary grace that brought about one body of Christ creates the unity of Christ’s body even if there are difference in gifts.
The Greek word for “gift” is charisma from which we have the plural charismata (gifts). The word “charisma” is constructed from the root Charis, which means “grace” and the particle “ma.” This suffix brings a sense of movement to the noun that it is attached to. Thus, it would be appropriate to understand the word “gift” as a “movement of grace.” Spiritual gifts are “movements of God’s grace” in our lives. Rather than possessors of certain gifts, we become channels of the grace of God.
Wesley. He who presides — that hath the care of a flock. He who shows mercy — In any instance. With cheerfulness — rejoicing that he has such an opportunity.
Womack. Grace for salvation has come to all (Titus 2:11). Jesus gives other graces as He chooses (1 Corinthians 12:4-7). Seven of them are listed in Romans 12: prophecy, ministry, teaching, exhorting, giving, ruling, and showing mercy.
Paul did not teach on these seven gifts like he taught on the nine gifts of the Spirit in 1 Corinthians 12-14. He mentioned these gifts to point out that different people in the body of Christ have different positions and functions. There are truths concerning these gifts that can be gleaned from these scriptures. First, all believers can operate in the listed gifts, but that doesn’t make those gifts their ministry. For instance, they can teach others, but that doesn’t make them teachers. Paul said “ye may all prophesy one by one” (1 Corinthians 14:31), but not all are called to be prophets (1 Corinthians 12:29). Believers should show mercy and be generous, but some have supernatural gifts in this area. Concerning the gift of giving, it should be done with simplicity. Those who rule should do so with diligence. Those with the gift of mercy should exercise it with cheerfulness.
The Greek word translated “prophecy” is “PROPHETEIA,” and it “signifies the speaking of the mind and counsel of God” (Vine’s Expository Dictionary). This applied to Old Testament prophets who predicted future events, but it came to be applied to any messengers who were inspired by God as they spoke. This applies to preachers if they speak under the anointing of the Holy Spirit. This verse says the same that Peter said in 1 Peter 4:11. If we prophesy, we do it according to the ability that God gives us–the measure of faith.
Verse 7.
“Or ministry, let us use it in our ministering; he who teaches, in teaching.”
AMP. He whose gift is practical service, let him give himself to serving; he who teaches, to his teaching.”
TPT. “If your grace-gift is serving, then thrive in serving others well. If you have the grace-gift of teaching, then be actively teaching and training others.”
ESV. Christians should give their energies to the gifts that God has given them to serve others. Paul highlights three attitudes necessary to exercise spiritual gifts. See comments in verse 8.
Womack. The Greek word translated “ministry” is “DIAKONIA,” which means “attendance (as a servant)” (Strong’s Concordance). It is a variation of the Greek word “DIAKONOS” from which we get “deacon.” This same word was translated “serving” in Luke 10:40, “service” (referring to charitable giving) in Romans 15:31, “relief” in Acts 11:29, and “office” in Romans 11:13.The Amplified Bible translates this as “He whose gift is practical service, let him give himself to serving.” This refers to those who have been given a ministry of serving others, as Paul described the house of Stephanas (1 Corinthians 16:15). This gift is seldom recognized or appreciated, but it is mentioned between prophecy and teaching, two more well-known gifts.
The grace-gift of teaching is placed third in standing in the church, behind the ministries apostle and prophet (1 Corinthians 12:28). A teacher explains and preacher proclaims.
Verse 8.
“He who exhorts, in exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness.”
AMP. “He who exhorts or encourages, to his exhortation; he who contributes, let him do it in simplicity and liberality; he who gives aid and superintends, with zeal and singleness of mind; he who does acts of mercy, with genuine cheerfulness and joyful eagerness.”
TPT. “If you have the grace-gift of encouragement, then use it often to encourage others. If you have the grace-gift of giving to meet the needs of others, then may you prosper in your generosity without any fanfare. If you have the grace-gift of leadership, be passionate about your leadership. And if you have the grace-gift of showing compassion, then flourish in your cheerful display of compassion.” Note. Encouragement above is exhortation. The Greek means (parakaleo) “to be alongside of someone to comfort, encourage, console, strengthen, exhort and strip up faith. Showing compassion could be “caregiver.”
Womack. All members of Christ’s Body can exhort, give, rule, and show mercy to others, but certain members are called to these ministries as their grace-gifting and grace-calling.
The Greek word for “exhort” is “PARAKALEO” (comfort). It is translated “beseech” in Romans 12:1, 15:30, and 16:17. It is translated “comfort” here.
Our English word “exhort” comes from a compound word comprised of “EX,” meaning “completely” and “HORTARI,” meaning “encourage.” Therefore, the word “exhort” means to “completely encourage.” One of prophecy’s purposes is exhortation (1 Corinthians 14:3). Exhortation is also a purpose of preaching the Word (2 Timothy 4:2). Individuals with this grace-gift have a special ministry of encouraging people. This is a supernatural gift.
The Greek word for “simplicity” is “HAPLOTES” which here denotes “simplicity as manifested in generous giving.” Therefore, Paul said that those with the grace-gift of giving should be generous in their giving.
The Greek word translated “rule” is “PROISTEMI,” and it means “to stand before, i.e. (in rank) to preside.” The Amplified Bible translates: “he who gives aid and superintends, with zeal and singleness of mind.” This could be any one of many positions of authority in the church. Although everyone has some degree of authority, there are those who are given the grace-gift of ruling, or what is called “administration.”
The Greek word translated “cheerfulness” is “HILAROTES,” which means “alacrity.” “Alacrity,” means “cheerful willingness; eagerness.” HILAROTES comes from the Greek word “HILAROS,” from which we get our word “hilarious.” Paul admonished those who show mercy to be hilarious in their fulfillment of this grace-gift.
Spiritual gifts in Paul’s letters: Romans 12: 6-8; I Cor. 12: 7-10; I Cor. 12:28; Ep. 4:11.
Wesley. He that presides — That hath the care of a flock. He that shows mercy — In any instance. With cheerfulness — Rejoicing that he hath such an opportunity.
Verse 9.
Seemuth Comment. Love is the first command. Love God with all your heart, soul, mind, and strength and love your neighbor as yourself. True love is without hypocrisy. The Greek literal rendering is “the sincere love.” While it is reasonable to consider this a command, it is also possible to regard this whole section as a description of true love. True love, which is without hypocrisy is summarized in who things: abhorrence of what is evil and clinging to what is good. These character qualities are possessed in full by those with pure love for God and for other people. The rest of the commands/descriptions show how this works out for the believer in practice.
“Let love be without hypocrisy. Abhor what is evil. Cling to what is good.”
AMP. “Let your love be sincere and real; hate what is evil, loathe all ungodliness, turn in horror from wickedness, but hold fast to that which is good.”
Wesley. Having spoken of faith and its fruit, Romans 12:3, etc., he comes now to love. The ninth, tenth, and eleventh verses refer to chapter the seventh; the twelfth verse to chapter the eighth; the thirteenth verse of communicating to the saints, whether Jews or gentiles, to chapter the ninth, etc. Part of the sixteenth verse is repeated from Romans 11:25. Abhor that which is evil; cleave to that which is good — Both inwardly and outwardly, whatever ill-will or danger may follow.
TPT. “Let the inner movement of your heart always be to love one another, and never plan the role of an actor wearing a mask. Despise evil and embrace everything that is good and virtuous.”
ESV. The remainder of the chapter is a description of the life that pleases God.
Womack. Dissimulate is “to disguise under a feigned appearance.” The Greek word used for “without dissimulation” is ANUPOKRITOS, which means “unfeigned, undisguised.” This word is used only six times in the New Testament. In James 3:17, it is translated “without hypocrisy,” and four times it is translated “unfeigned” (2 Corinthians 6:6, 1 Timothy 1:5, 2 Timothy 1:5, and 1 Peter 1:22).
Paul is talking about love when he says, “Abhor that which is evil; cleave to that which is good.” Part of true love is hatred. We hate the things that the One we love hates. If we don’t hate evil, then our love for God is with dissimulation. It is hypocritical.
We sometimes conceal our feelings behind a hypocritical mask. Although we should be tactful and not intentionally offend people, we must speak the truth, even if it isn’t popular.
In Leviticus 19:17, the Lord said, “Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbor, and not suffer sin upon him.” If we fail to rebuke our brethren when we see sin approaching, then we hate them. Many people have concealed their true feelings about evil under the pretense of “I just love them too much to hurt their feelings.” The truth is, they just love themselves too much to run the risk of being rejected.
This scripture commands us to abhor that which is evil. We need to love the sinner but hate the sin. We need to be outspoken on what is right and wrong. Jesus illustrated this when He drove the moneychangers out of the temple (John 2:14-17).
The Greek word translated “abhor” is APOSTUGEO, which means “to detest utterly.”
Proverbs 8:13, “The fear of the LORD is to hate evil.” Those who love the Lord hate evil (Psalm 97:10). The wicked don’t abhor (tolerate) evil (Psalm 36:4).
Jesus got angry. His hatred for sin was the reason God anointed Him with gladness above His fellows (Psalm 45:7 and Hebrews 1:9). It is impossible to truly love someone with God’s kind of love without hating anything that comes against that person. There is a righteous anger (Ephesians 4:26).
Verses 10-13.
“Be kindly affectionate to one another with brotherly love, in honor giving preference to one another. Not lagging in diligence, fervent in spirit, serving the Lord. Rejoicing in hope, patient in tribulation, continuing steadfastly in prayer. Distributing to the needs of the saints, given to hospitality.
AMP. “Love one another with brotherly affection as members of one family, giving precedence, preference, and showing honor to one another. Never lag in zeal and in earnest endeavor; be aglow and burning with the Spirit, serving the Lord. Rejoice and exult in hope; be steadfast and patient in suffering and tribulation; be constant in prayer. Contribute to the needs of God’s people and share in the necessities of the saints; pursue the practice of hospitality.”
TPT. “Be devoted to tenderly loving your fellow believers as members of one family. Try to outdo yourselves in respect and honor of one another. Be enthusiastic to serve the Lord, keeping your passion toward him boiling hot! Radiate with the glow of the Holy Spirit and let him fill you with excitement as you serve him. Let his hope burst forth within you, releasing a continual joy. Don’t give up in a time of trouble, but commune with God always. Take a constant interest in the needs of God’s beloved people and respond by helping them. And eagerly welcome people as guests into your home.
ESV. When Christians travelled, they normally stayed with other believers and not in hotels. So, hospitality was important.
Womack. The word translated “brotherly love” is” PHILADELPHIA” which means” fraternal affection “and comes from the Greek word” PHILOS “[” dear one or a friend “]. The Greek word translated” kindly affectioned “is” PHILOSTORGOS, “a compound of PHILOS and” STORGE “(cherishing one’s kindred). We have one English word (“love”) to describe more than one reality. If I say, “I love my wife, I love apple pie, and I love my dog,” I mean “love” in different degrees or I mean a different definition of love with each sentence. In the New Testament, three Greek words described the main kinds of love. One, “EROS,” is not used in the New Testament, but is alluded to. EROS is sexual passion and arousal with its gratification and fulfillment. Its origin is from the mythical god Eros, the god of lust. God restricts it to a one-man, one-woman relationship within the bounds of marriage (Song of Solomon 1:13, 4:5-6, 7:7-9, 8:10; 1 Corinthians 7:25; Ephesians 5:31; and Hebrews 13:4). PHILEO is friendly love (noble friendship) based on feelings, emotions, and commitment. “PHILEO” love involved commitment, contains tender affection, delight in another’s presence. The good feeling may ebb and wane. Phileo, with its derivatives, is found over seventy times in the New Testament. Although PHILEO-love is encouraged in Scripture, it is never a command. God never commands us to PHILEO (love) anyone, since this type of love is based on feelings and human will. Even God did not PHILEO the world. He operated in “AGAPE” love toward us. The following are some scriptures in which PHILEO or a form of it is used: John 5:20, 11:3,36, 12:25, 16:27, 20:2;Acts 28:2; Romans 12:10; 1 Timothy 6:10; 2 Timothy 3:4;Titus 2:4, 3:4; Hebrews 13:1; 3 John 9; and Revelation 3:19. AGAPE - God’s type of love is the highest, most sacrificial kind of love. AGAPE seeks the welfare of others. Jesus displayed AGAPE LOVE by going to the cross and dying even though He didn’t feel like dying. He prayed, “O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt” (Matthew 26:39, Mark 14:36, Luke 22:41-42, and John 18:11). Jesus sought the betterment of mankind, my betterment, regardless of His feelings. We, too, can AGAPE (love) our enemies, even if we don’t have warm feelings for them (Luke 6:35). If they are hungry, we feed them; if they thirst, we give them a drink (Romans 12:20-21). We choose the welfare of others, over ourselves, regardless of how we feel. The Apostle John said, “Let us not love in word, neither in tongue; but in deed and in truth” (1 John 3:18). Jesus referred to His love for others (John 13:34; 15:9, and 12), but He never directly told anyone, “I love you.”
To “prefer” is “to choose as more desirable.” We seek the welfare of others more than our own welfare. Such is obtainable only through God’s supernatural love. As we apply this profound truth, we discover the joy that comes from serving others (Matthew 10:39 and 16:25).
Slothfulness, or laziness, is a sin. Paul said, “This we commanded you, that if any would not work, neither should he eat” (2 Thessalonians 3:10). Paul prohibited slothfulness right after he commanded that we exhibit brotherly love to one another and preferring one another. This adds a very important balance to brotherly love, a balance that many today are missing. We have a responsibility to help others, but a handout doesn’t help a lazy person. When we support those living in disobedience to God’s instructions regarding work, we hurt those people. Charity is for those who need it, not those who abuse it.
The Amplified Bible’s translation indicates that the “spirit” is the Holy Spirit (“Never lag in zeal and in earnest endeavor; be aglow and burning with the Spirit, serving the Lord”). The New American Standard Bible (“not lagging behind in diligence, fervent in spirit, serving the Lord”) and the New International Version (“Never be lacking in zeal, but keep your spiritual fervor, serving the Lord”) refer to “spirit” as our attitude. The Greek word that was translated “spirit” is “PNEUMA.” This word is used for the Holy Spirit many times (Matthew 3:16, 10:20, 12:28; Luke 4:18, 11:13; John 7:39; and Acts 2:4), but it is also translated “spirit” when the context indicates it is speaking of attitude (Matthew 5:3; 1 Corinthians 4:21; 2 Corinthians 4:13; Ephesians 1:17, 4:23; Philippians 1:27; 1 Timothy 4:12; and Revelation 19:10). PNEUMA can mean “mental disposition” (Strong’s Concordance). In this application, “spirit” is speaking of our attitude.
The point is made in Ephesians 6:6-7, “Not with eyeservice, as men pleasers; but as the servants of Christ, doing the will of God from the heart; With good will doing service, as to the Lord, and not to men.” Paul emphasized that even in business, we serve the Lord and not man. He repeated this thought in Colossians 3:23 where he said, “And whatsoever ye do, do it heartily, as to the Lord, and not unto men.”
Hope causes a person to rejoice. No rejoicing = no hope.
The English word “instant “comes from the Greek word “PROSKARTEREO,” which means “to be earnest towards a thing, to persevere, be constantly diligent. This speaks of being earnest, persevering, and constantly diligent to attend and adhere to prayer.
Christian charity isn’t limited to helping our brothers and sisters in the Lord. We are to give special care toward fellow believers. See also Galatians 6:10, Hebrews 6:10, and 1 John 3:17.
A qualification for elders is that they be given to hospitality (1 Timothy 3:2 and Titus 1:8). Many have entertained angels unawares, as they rendered hospitality (Hebrews 13:2). We are to be hospitable to each other (this verse and 1 Peter 4:9).
Wesley. In honor preferring one another — Which you will do, if you habitually consider what is good in others, and what is evil in yourselves. Whatsoever ye do, do it with all your might. In every business diligently and fervently serving the Lord - Doing all to God, not to man. Rejoicing in hope — of perfect holiness and everlasting happiness. Hitherto of faith and love; now of hope also, see the fifth and eighth chapters; afterwards of duties toward others; saints, Romans 12:13 persecutors, Romans 12:14 friends, strangers, enemies, Romans 12:15. Communicate to the necessities of the saints — relieve all Christians that are in want. It is remarkable, that the apostle, treating expressly of the duties flowing from the communion of saints, yet never says one word about the dead. Pursue hospitality — Not only embracing those that offer but seeking opportunities to exercise it.
Seemuth. Verses 10-13 may better be understood if we examine the word order of the Greek text. Paul begins the sentence with what is most important. It may be better to read the sentence as follows.
In the brotherly love for one another, you are to be affectionate. In the honor for one another, you are to be giving preference to each other. In diligence, you are not to be lagging. In the Spirit, you are to be fervent. In the Lord, you are to be serving. In the hope, you are to be rejoicing. In the trials, you are to be patient. In the prayer, you are to be steadfastly continuing. In the needs of the saints, you are to be sharing in. In the hospitality, you are to be pursuing.
Lev. 18: 17-18. Ro. 12:10. Heb. 13:1. I Pe. 2:17. I Pe. 3:8. Jo. 13:35. Fellowship of the Zealous Heart.
The response to tribulations is to be “patient.” The Greek word for patience here is hypomone. It generally expresses patience about things. I may be described as the quality that enables a person to be “patient in tribulation” Ro. 12:12. The Christian is to have the patience of Jesus. He. 12:2. See also He. 12:1. In prayer, literally ‘in the prayer,’ believers are to continue steadfastly. Used in Acts 1:14, Acts 2:42 and 2:45.
Verse 14.
“Bless those who persecute you; bless and do not curse.”
AMP. “Bless those who persecute you, who are cruel in their attitude toward you; bless and do not curse them.”
TPT. “Speak blessing, not cursing, over those who reject and persecute you.”
Wesley. Curse not — No, not in your heart.
ESV. These are the words of Jesus. Mt. 5:44.
Womack. Compare this verse with 1 Corinthians 16:22 and Galatians 1:8-9). Paul cursed those who didn’t love the Lord and who perverted the true Gospel. Do we curse others, or don’t we? The answer is yes to both.
We don’t retaliate with curses to those who persecute us. The Lord told us to turn the other cheek (Matthew 5:39), bless those who curse us, and do good to those who despitefully use us and persecute us (Matthew 5:44). All these admonitions are about us not avenging ourselves when we are persecuted (Romans 12:19).
When it comes to a minister defending his flock and the true faith, it’s different. The Lord told the pastor of the church at Pergamos that he had failed to rebuke the people in his church that held the doctrine of Balaam and the doctrine of the Nicolaitans (Revelation 2:12-15). If he didn’t take his authority and rebuke these people, the Lord would fight against them (Revelation 2:16).
A similar rebuke was given to the pastor of the church of Thyatira (Revelation 2:18-23). Paul also turned people over to Satan for the destruction of their flock.
So, if it is a matter of persecution, we bear it and bless those who persecute us. Our persecutor could be the next Apostle Paul (Acts 7:58). But if it is a matter of someone perverting the Truth and leading others into error, we must take a stand against that, even to the point of bringing judgment on them as Paul did in Galatians 1:8-9 and 1 Corinthians 16:22.
Paul put up with a demon-possessed girl who mocked his message before he turned and rebuked the devil in her (Acts 16:17-18). Paul placed a curse on Elymas the sorcerer (Acts 13:9-12) because he opposed the preaching of the Gospel.
What are our motives. Are we coming out against someone because of personal hurt or selfish motives? Then that’s wrong. But if we are taking a stand for the Truth, then a minister must do as Paul did and even as Jesus did (Matthew 23) when He rebuked and cursed the Pharisees, scribes, and lawyers.
Many people think of a curse only in relation to witchcraft. However, the Greek word used for “curse” here is “KATARAOMAI,” and it means “to execrate; by analogy, to doom.” The word “execrate” means “to protest vehemently against; denounce.” Vine’s Expository Dictionary says KATARAOMAI means “to pray against, to wish evil against a person or thing.” Therefore, vicious talk about others is a curse. Without realizing it, many Christians curse others and thereby allow the devil access to the lives of those they are denouncing. Proverbs 18:21 says, “Death and life are in the power of the tongue: and they that love it shall eat the fruit thereof.” Every word we speak releases either life or death. Our negative talk releases death. When we speak against others, we are releasing Satan against them. Once we understand this, it should make us pray this prayer with David, “Set a watch, O LORD, before my mouth; keep the door of my lips” (Psalms 141:3).
Seemuth. “Bless” is used twice in this short verse. This is active, self-giving love. To “bless” is to speak well of and it is directly to those outside the faith (here anyway). We are to bless those who persecute us. Paul knows about this since he was once a persecutor of Christ and Christians, but he is now a pursuer of Christ and a servant of Christians. The opposite command (do not curse) is given as well See the parallel between this verse and v. 9.
Verse 15-18
“Rejoice with those who rejoice, and weep with those who weep. Be of the same mind toward one another. Do not set your mind on high things, but associate with the humble. Do not be wise in your own opinion. Repay no one evil for evil. Have regard for good things in the sight of all men. If it is possible, as much as depends on you, live peaceably with all men.
AMP. “Rejoice with those who rejoice, sharing others’ joy; and weep with those who weep, sharing others’ grief. Live in harmony with one another; do not be haughty -snobbish, high-minded, exclusive - but readily adjust yourself to people and things and give yourselves to humble tasks. Never overestimate yourself or be wise in your own conceits. Repay no one evil for evil but take thought for what is honest and proper and noble aiming to be above reproach in the sight of everyone. If possible, as far as it depends on you, live at peace with everyone.
TPT. “Celebrate with those who celebrate and weep with those who grieve.”
Wesley. Rejoice — The direct opposite to weeping is laughter; but this does not so well suit a Christian. Mind not high things — Desire not riches, honor, or the company of the great. Provide — Think beforehand; contrive to give as little offence as may be to any.
Seemuth. We note the word order in verse 15-18 as we carry out love. “Rejoicing with those who rejoice. Weeping with those who weep. Being of the same mind toward one another. Not being proud in your own mind. Repaying no one evil for evil. Having a regard for what is good before all people. Striving for peace as much as possible.
The key to the above is to bless and not curse others. These can be seen as commands but are also descriptive of a life that blesses others. This life carries power in the eyes of the outsider. It also brings life and health to the Fellowship of the Zealous Heart.
Womack. Self-centered people will not rejoice at someone else’s prosperity. They will be jealous instead. Likewise, selfish people will not weep with those that weep. The Romans were to be of the same mind toward each other. Unity among believers is commanded, to be attained as we let the mind of Christ dwell in us.
Many Bible people were people of renown, even among the unbelievers [examples: Abraham, Isaac, Joseph, David, Solomon, Paul (Acts 28:7), and John (John 18:15)]. But we shouldn’t seek out prestigious people and snub those whom the world doesn’t consider important. God doesn’t evaluate people the way that the world does. Those who are greatest in His kingdom are the greatest servants. We will miss some of the most beautiful people who could bless our lives if we judge people by the world’s standards. We also run the risk of destroying our faith when we seek the honor that comes from man.
Many think that we should treat people the way they treat us. Jesus taught the opposite, and Paul reaffirmed that teaching here. If we are to be Christ-like, then we cannot give people what they deserve.
It is not enough to be honest in the sight of God. We also must have integrity in the sight of man. This corresponds to “abstain from all appearance of evil” (1 Thessalonians 5:22). We not only need to be right, but we also need to appear right as much as possible.
Jesus is the greatest example of love the world has ever seen. Indeed, God is love (1 John 4:8, 16), and Jesus is God (1 Timothy 3:16). Yet Jesus was rejected. So, we aren’t responsible for other’s actions, but we are responsible to make sure it’s not our fault that they reject us. All those who live godly will suffer persecution (2 Timothy 3:12).
This verse advocates living peaceably with all people, yet the wording reveals that this is not always possible. We are not responsible for other people’s actions. We must pursue peace, even when we are not at fault, but others have a choice. We should be at peace with all people. Whether or not they are at peace with us is their decision.
Verse 19. Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, “Vengeance is Mine, I will repay,” says the Lord.
AMP. Beloved, never avenge yourselves, but leave the way open for God’s wrath; for it is written, Vengeance is Mine, I will repay and requite, says the Lord.
Seemuth. So, the manner of life is continual blessing even though one might desire revenge. Paul counts on the justice of God. He is still the judge of all humanity. God promises to repay people for wrongs in this life.
Wesley. Dearly beloved — So he softens the rugged spirit. Revenge not yourselves but leave that to God. Perhaps it might more properly be rendered, leave room for wrath; that is, the wrath of God, to whom vengeance properly belongs. Deuteronomy 32:35
Womack. This is a loose quotation from Deuteronomy 32:35. Many commentators believe that the phrase “give place unto wrath” means we are to allow the Lord to work His wrath on those who do us wrong instead of trying to inflict it ourselves. It is evident that this whole verse is saying that the Lord will fight for us. This reveals that the Lord takes what happens to His saints personally, just as he spoke to Saul on the road to Damascus. If we leave vengeance to the Lord, He will deal with those who hurt us. If we take the matter into our own hands, then we only get what we can do. The Lord is much more capable of dealing with those who trouble us than we are.
Romans 12:19-21 is humanly impossible. It takes the supernatural power of God’s faith at work in our hearts to fulfill these scriptures. Letting God be the one who defends us is a matter of faith. If there is no God who will bring people to account for their actions, then turning the other cheek would be the worst thing we could do. But God has promised that vengeance is His and He will repay. Taking matters into our own hands shows a lack of faith in God and His integrity.
Verse 20.
“If your enemy is hungry, feed him; if he is thirsty, give him a drink; for in so doing, you will heap coals of fire on his head.”
Wesley. Feed him — With your own hand: if it be needful, even put bread into his mouth. Heap coals of fire upon his head — That part which is most sensible. "So, artists melt the sullen ore of lead, by heaping coals of fire upon its head; In the kind warmth the metal learns to glow, and pure from dross the silver runs below." Proverbs 25:21.
ESV. Burning coals is quoted from Pro. 25:21. It could be that doing good to such people will expose their shame to themselves. See Womack below. A minority say that in the OT, burning coals represented punishment (Ps. 11:6), so another interpretation is that Paul is repeating the thought of Ro. 12:19.
Womack. These coals of fire are not coals of punishment or torment, but rather love which brings conviction. We are to live peaceably with all people (Romans 12:18) and to render one evil to no one (Romans 12:17). God’s kind of love is being promoted. When we walk in love toward those who hurt us, it heaps conviction on them. They know what their reaction would be if they were in our place, and to see us walk in love under adverse circumstances shows them that we have something special that they don’t have. Paul should know. He saw Stephen forgive and pray for the very people who stoned him to death. When Jesus appeared to Paul on the road to Damascus, He told him that it was hard “to kick against the pricks.” The Lord was saying it was hard for Paul to resist the conviction that had come to him through Stephen’s witness.
Seemuth. The coals of fire here are a reference to the shame that is brought upon the one who is unjustly bringing forth evil upon the believer. The shame is in response to love and peace.
Verse 21.
“Do not be overcome by evil but overcome evil with good.”
AMP. “Do not let yourself be overcome by evil, but overcome or master evil with good.”
TPT. “Never let evil defeat you, but defeat evil with good. Or “don’t be conquered by the evil one but conquer evil through union with the good One.”
Wesley. Be not overcome with evil — As all are who avenge themselves. But overcome evil with good. Conquer your enemies by kindness and patience.
Seemuth. The final verse is a fitting summary to what has been said about our attitude toward enemies.
Womack. We cannot fight evil with evil. Evil must be overcome with good. The wrath of man does not accomplish the righteousness of God (James 1:20). Instead of cursing the darkness, turn on a light.