Romans 12 interpretation. bible online
Comments on Chapter 12
INTRODUCTION TO ROMANS
There is an obvious difference between Paul's letter to the Romans and his other messages. Any reader, passing directly after reading, for example, the Epistle to the Corinthians , will feel the difference both in spirit and in approach. To a very large extent this is due to the fact that when Paul wrote to the Church of Rome he was addressing a church in which he had no part in founding and with which he had absolutely no personal connection. This explains why in the Epistle to the Romans so little detail on specific issues that his other messages are full of. That's why Romans , at first glance, it seems more abstract. As Dibelius put it, "Of all the writings of the Apostle Paul, this is the least current-momentary."
We can express it differently. Epistle to the Romans of all the epistles of the apostle Paul comes closest to a theological treatise. In almost all of his other letters, he resolves some pressing problem, difficult situation, current error, or threatening danger hanging over the church communities to which he wrote. In the Epistle to the Romans the apostle Paul came closest to a systematic exposition of his own theological views, regardless of the confluence of any burning circumstances.
TESTIMONIAL AND PREVENTIVE
That is why two great scholars applied to the book of Romans two great definitions. Sandy called him testamentary. One gets the impression that Paul, as it were, wrote his last theological testament, his last word about his faith, as if in the Epistle to the Romans he poured out the secret word about his faith and his conviction. Rome was the largest city in the world, the capital of the greatest empire the world had ever seen. The Apostle Paul had never been there, and he did not know if he would ever be there. But when he wrote to churches in such a city, it was appropriate to state the basis and essence of his faith. Prophylactic is that which prevents infection. The apostle Paul saw too often the harm and concern that false ideas, perverted notions, misleading concepts can cause. Christian faith and beliefs. Therefore, he wanted to send a message to the churches of the city, which was the center of the then world, a message that would erect for them such a temple of faith that if an infection ever came to them, they would have a powerful and effective antidote in the true word of Christian doctrine. He felt that the best defense against the infection of false teachings was the preventive effect of the truth.
REASON FOR WRITING ROMANS
Throughout his life, the apostle Paul was haunted by the thought of Rome. Evangelizing there has always been his dream. While in Ephesus, he plots to pass through Achaia and Macedonia again. And then he misses the offer, definitely coming from the heart "Having been there, I must see Rome" (Acts 19:21). When he met with great difficulties in Jerusalem, and his situation was threatening and the end seemed near, he had one of those visions that encouraged him. In this vision, God stood by his side and said, "Be of good cheer, Paul; for as you testified of Me in Jerusalem, so SHOULD YOU WITNESS IN ROME." (Acts 23:11). Already in the first chapter of this epistle Paul's longing to see Rome is heard. "For I long to see you, that I may give you some spiritual gift to establish you" (Rom. 1:11). "So, as for me, I am ready to preach the gospel to you who are in Rome" (Rom. 1:15). We can confidently say that the name "Rome" was inscribed in the heart of the Apostle Paul.
Epistle to the Romans The Apostle Paul wrote in 58 in Corinth. He was just completing a very dear idea to his heart. The church in Jerusalem, which was the mother of all church communities, became impoverished and Paul collected money alms in its favor in all newly created church communities ( 1 Cor. 16.1 and further; 2 Cor. 9.1 Further). These monetary donations had two purposes: They gave the young church communities the opportunity to show Christian charity in practice, and they represented the most effective way to show unity to all Christians. christian church teach them that they are not just members of isolated and independent religious brotherhoods, but members of one great church, each part of which bears the burden of responsibility for all the others. When the Apostle Paul wrote the Epistle to the Romans , he was just about to go to Jerusalem with this gift for the Jerusalem church community: "And now I'm going to Jerusalem to minister to the saints" (Rom. 15:25).
PURPOSE OF WRITING THE MESSAGE
Why did he write this message at such a moment?
(a) The apostle Paul knew that the journey to Jerusalem was fraught with dangerous consequences. He knew that going to Jerusalem meant risking his life and freedom. He very much wanted the members of the Roman Church to pray for him before he set out on his journey. "Meanwhile, I beseech you, brethren, by our Lord Jesus Christ and the love of the Spirit, to strive with me in prayers for me to God. To deliver me from the unbelievers in Judea, so that my ministry for Jerusalem would be favorable to the saints." (Rom. 15:30-31). He secured the prayers of the faithful before embarking on this dangerous undertaking.
(b) Big plans were brewing in Paul's head. It was said of him that he was "always haunted by thoughts of distant lands." He never saw a ship at anchor, but he was always eager to go aboard to bring the good news to people across the sea. He had never seen a mountain range in the blue distance, but he was always eager to cross it in order to convey the story of the crucifixion to people who had never heard of it. At the same time, Paul was haunted by the thought of Spain. "As soon as I make my way to Spain, I will come to you. For I hope that as I pass, I will see you." (Rom. 15:24). "Having done this and delivered to them (the churches in Jerusalem) this fruit of diligence, I will go through your places to Spain." (Rom. 15:28). Where does this passionate desire to go to Spain come from? Rome discovered this land. Some of the great Roman roads and buildings are still there to this day. Just at that time, Spain shone with great names. Many of the great men who inscribed their names in Roman history and literature came from Spain. Among them was Martial - the great master of epigrams, Lucan - the epic poet; there were Columela and Pomponius Mela - major figures in Roman literature, there was Quintillian - a master of Roman oratory, and, especially, there was Seneca - the greatest of the Roman Stoic philosophers, teacher of the emperor Nero and prime minister of the Roman Empire. Therefore, it is quite natural that Paul's thoughts turned to this country, which gave birth to such a galaxy of brilliant names. What can happen if such people become partakers of Christ? As far as we know, Paul never made it to Spain. During this visit to Jerusalem, he was arrested and never released again. But when he wrote the Epistle to the Romans , he dreamed about it.
Paul was an excellent strategist. He, like a good commander, outlined a plan of action. He believed that he could leave Asia Minor and leave Greece for a while. He saw before him the whole West, untouched territory, which he had to conquer for Christ. However, in order to proceed with the implementation of such a plan in the West, he needed a stronghold. And so strong point could only be one place, and that place was Rome.
This is why Paul wrote Romans . That great dream came alive in his heart, and a great plan was brewing in his mind. He needed Rome as a base for this new undertaking. He was sure that the church in Rome should know his name. But, as a sober man, he was also sure that the news about him that reached Rome was contradictory. His enemies could spread slander and false accusations about him. That is why he wrote a letter to the Church of Rome, giving in it a statement of the very essence of his faith, so that when the time of accomplishment comes, he will find a sympathetic church in Rome through which it would be possible to establish relations with Spain and with the West. Because he had such a plan and such intentions, the apostle Paul wrote his Epistle to the Romans in 58 in Corinth.
MESSAGE PLAN
Epistle to the Romans is both very complex and in structure a carefully thought out letter. To make it easier to understand it, you need to have an idea of its structure. It is divided into four parts.
(1) Chapters 1-8, which deal with the issue of righteousness.
(2) Chapters 9-11, which deal with the question of the Jews, that is, the chosen people.
(3) Chapters 12-15 dealing with the practical matters of life.
(4) Chapter 16 is a letter that introduces the deaconess of Thebes and lists personal greetings.
(1) When Paul uses the word righteousness, he means right relationship with God. A righteous person is a person who is in the right relationship with God, and his life confirms this.
Paul begins with a picture of the Gentile world. One has only to look at the corruption and depravity reigning there to understand that the problem of righteousness is not resolved there. After this, Paul turns to the Jews. The Jews tried to solve the problems of righteousness by meticulous observance of the law. Paul himself experienced this path, which led him to ruin and defeat, for no person on earth can perfectly fulfill the laws and, therefore, everyone is doomed to live with a constant feeling that he is indebted to God and deserves His condemnation. Therefore, Paul finds the path of righteousness for himself - the path of absolute faith and devotion. The only correct attitude towards God is to take His word for it and rely on His mercy and love. This is the path of faith. We need to know that what matters is not what we can do for God, but what He has done for us. The foundation of the Christian faith for Paul was the conviction that not only can we never earn or become worthy of God's grace, but we don't have to strive for it. The whole problem lies solely in mercy, and all we can do is accept with amazed love, gratitude and trust what God has done for us. This, however, does not exempt us from the circumstances, and does not give us the right to act at our discretion: it means that we must constantly and always try to be worthy of the love that has done so much for us. But we no longer try to comply with the requirements of an inexorable, strict and condemning law; we are no longer criminals before the judge; we are lovers who have given all our lives and love to the one who first loved us.
(2) The problem of the Jews was gnawing. In the fullest sense of the word, they were God's chosen people, but when His Son came into the world, they rejected Him. What explanation could be given for this heartbreaking fact?
Paul's only explanation was that this, too, was a divine act. The hearts of the Jews were somehow hardened; moreover, it was not a complete defeat: some part of the Jews remained faithful to Him. Moreover, it was not without meaning: for it was precisely because the Jews rejected Christ that the Gentiles gained access to Him, who would later convert the Jews and all mankind would be saved.
Paul goes further: the Jew has always claimed to be a member of the chosen people by virtue of being born a Jew. This was all inferred from the fact of purely racial descent from Abraham. But Paul insists that the true Jew is not one whose blood and flesh can be traced back to Abraham. This is the man who came to the same decision of absolute submission to God in loving faith that Abraham came to. Therefore, Paul states that there are many full-blooded Jews who are not Jews at all in the true sense of the word. At the same time, many people from other nations are true Jews. The New Israel, therefore, does not represent a racial unity; it was made up of those who had the same faith that Abraham had.
(3) Romans 12 contains such important ethical propositions that it should always be placed next to the Sermon on the Mount. In this chapter, Paul sets forth the ethical virtues of the Christian faith. The fourteenth and fifteenth chapters concern eternally important issue. There has always been a small circle of people in the church who felt that they should abstain from certain foods and drinks, and who attached special importance to certain days and ceremonies. Paul speaks of them as weaker brethren, because their faith depended on these outward things. There was also another more free-thinking part, which did not bind itself to the strict observance of these rules and rituals. Paul regards them as brethren stronger in their faith. He makes it quite clear that he is on the side of the more unprejudiced brethren; but he lays down here an important principle: that no man should ever do anything that might humiliate a weaker fellow, or else put stumbling blocks in his way. He defends his basic principle that no one should ever do anything that would make it difficult for anyone to be a Christian; and it may well be understood that we must leave that which is convenient and useful to us personally for the sake of our weaker fellow. Christian liberty is not to be exercised in such a way as to harm the life or conscience of another.
TWO QUESTIONS
The sixteenth chapter is always posed a problem for scientists. Many felt that it was not really part of the book of Romans. , what is it really, a letter addressed to another church, which was attached to the Epistle to the Romans, when they collected the letters of the apostle Paul. What are their reasons? First and foremost, in this chapter, Paul sends greetings to twenty-six different persons, twenty-four of whom he calls by name and, apparently, all of them are intimately familiar to him. For example, he can say that Rufus's mother was also his mother. Is it possible that Paul knew twenty-six people intimately in a church he never attended? As a matter of fact, he welcomes more people in this chapter than in any other epistle. But he never entered Rome. Some explanation is needed here. If this chapter was not written in Rome, then to whom was it addressed? It is here that the names of Priscilla and Akila appear, which cause controversy. We know that they left Rome in 52 when Emperor Claudius issued an edict expelling the Jews. (Acts 18:2). We know that they came with Paul to Ephesus (Acts 18:18) that they were in Ephesus when Paul wrote his Epistle to the Corinthians (1 Cor. 16.19), i.e., less than two years before he wrote the Epistle to the Romans . And we know that they were still in Ephesus when the pastoral letters were written (2 Tim. 4, 9). Undoubtedly, if we receive a letter in which greetings are sent to Priscilla and Aquila without another address, then we should assume that it was addressed to Ephesus.
Is there any evidence to allow us to conclude that chapter 16 was sent to Ephesus in the first place? There are obvious reasons why Paul stayed longer in Ephesus than elsewhere, and so it would have been only natural for him to send greetings to many people there. Paul further speaks of Epeneth, "who is the firstfruits of Achaia for Christ." Ephesus is located in Asia Minor, and therefore, such a reference would also be natural for the epistle to Ephesus, but not for the epistle to Rome. In the Epistle to the Romans (Rom. 16:17) says "about those who produce divisions and temptations, contrary to the doctrine that you have learned" . It sounds like Paul is talking about possible disobedience to his own teaching, and he never taught in Rome.
It can be argued that the sixteenth chapter was originally addressed to Ephesus, but this statement is not as irrefutable as it might seem at first glance. First, there is no evidence that this chapter was ever associated with anything other than Epistle to the Romans. Second, strange as it may seem, Paul never sends personal greetings to churches he knew well. Neither in the Epistles to Thessalonians neither to Corinthians, Galatians And Philippians to the churches that he knew well - there are no personal greetings, and at the same time such greetings are available in Epistle to the Colossians, although Paul never went to Colossae.
The reason for this is simple: if Paul had sent personal greetings to the churches he knew well, jealousy and envy might well have arisen among the members of the church. On the contrary, when he wrote letters to churches he had never visited, he wanted to establish as many personal connections as possible. The mere fact that Paul had never been to Rome could well have spurred him on to seek as many personal connections as possible. Again, it is important to remember that Priscilla and Aquila were indeed expelled from Rome by edict, but is it not highly probable that after all dangers have passed, in six or seven years they will return to Rome, in order to re-employ their trade, after having lived in other cities? And is it not quite acceptable that many of the other names belong to people who also went into exile, lived temporarily in other cities where they met Paul, and who, as soon as the danger was over, returned to Rome and to their homes? Paul would have been delighted to have so many personal acquaintances in Rome, and would certainly have taken the opportunity to establish a strong bond with them.
Below, as we shall see, when we turn to a detailed study of chapter sixteen, many names - the households of Aristobulus and Narcissus, Amplius, Nireus and others - are quite appropriate for Rome. Although there are arguments in favor of Ephesus, we can accept that there is no need to separate chapter sixteen from Romans. .
But there is a more interesting and more important problem. Early lists show extremely strange things related to chapters 14, 15, 16. The most natural place for doxology is end of message. In the Epistle to the Romans (16,25-27 ) has a hymn of praise to the glory of the Lord, and in most good lists it is at the end. But in some lists he is at the end of the fourteenth chapter ( 24-26 ), in two good lists this hymn is given and in this and that place, in one ancient list he is given at the end of the fifteenth chapter, in two lists of his not in either place, but there is room for him. An ancient Latin list lists summary sections. Here's what the last two look like:
50: About the responsibility of the one who condemns his brother for food.
It's definitely Romans 14,15-23.
51: About the Mystery of the Lord, which was kept silent before His suffering, but which was revealed after His suffering.
This is also undoubtedly Romans. 14,24-26- hymn to the glory of the Lord. It is clear that this list of summary chapters was made from a list that was missing chapters fifteen and sixteen. However, there is something that sheds light on this. In one list, the mention of the name of Rome (Rom. 1:7 and 1:15) completely missed. It does not indicate at all the place where the message is addressed.
All this shows that the book of Romans distributed in two forms. One form is the one we have with sixteen chapters and the other with fourteen; and perhaps another one with fifteen. The explanation seems to be this: when Paul wrote the Epistle to the Romans , it had sixteen chapters; however, chapters 15 and 16 are personal and refer specifically to Rome. On the other hand, no other epistle of Paul gives the whole of his teaching in such a condensed form. This must have happened: Romans began to spread to all other churches, at the same time, the last chapters, which had a purely local significance, were omitted, except for the doxology. Already then, undoubtedly, it was felt that the Epistle to the Romans was too fundamental in nature for it to be limited only to Rome and remain there and, therefore, chapters that were purely local in nature were removed from it and it was sent to the whole church. From the earliest times, the Church felt that the Epistle to the Romans is such an outstanding presentation of Paul's thoughts that it should be the property not only of one community, but of the church as a whole. When we study Paul's letter to the Romans, we must remember that people have always looked to him as the foundation of Paul's gospel faith.
INTELLIGENT SERVICE AND RENEWAL (Rom 12:1-2)
Here Paul applies the same principles of writing as he does with his friends. Paul always ends his letters practical advice. It can spread thought into infinity, but it is never lost in it; he always ends his letters with his feet on solid ground. Paul is equipped to explore the deepest theological questions; however, he always returns to the ethical requirements that govern the life of every person.
"Present your bodies as a sacrifice to God," he says. There is no requirement more characteristic of Christianity. As we have seen, a Greek would never say such a thing. For him, only the spirit mattered; the body was a prison for the soul, something despised and even shameful. But no true Christian has ever believed this. The Christian believes that his body and soul belong to God, and he can serve Him with his body as well as with his mind and soul.
The body is the temple of the Holy Spirit and the instrument through which the Holy Spirit works. The very fact of the incarnation, in fact, means that God did not consider it contemptible for himself to take on a human form, to live in it and act through it. Take, for example, a church or a cathedral. They were built for worship. But they must be designed by the mind of an architect and built by the hands of craftsmen and workers, and only then do they become a shrine where people meet to worship God. They are the product of the mind, body and spirit of people.
"So," says Paul, "present your bodies, all your daily activities, ordinary work in the shop, in the factory, in the shipyard, in the mine, and offer it all to God as an act of service to your Lord." Greek word latreia, which in verse 1 of this chapter is translated as service, It has interesting story. It comes from the verb latreuein. It originally meant work for hire or pay and was applied to a person who gave his labor power for payment. It does not mean slavery, but a voluntary commitment to work. Later it received the general meaning serve, but it meant what a person devotes his whole life to. So you could say that a person latreuine Callea, which meant give your life to the service of beauty. Here this word in its meaning approached the meaning dedicate your life. Finally, it was directly applied to service to the gods. In the Bible, it never denotes a service to man; but serving God and honoring God.
This is a very remarkable fact. True worship of God is the offering of our body and all that we do daily to Him. True service is not sacrificing to God either a church service, no matter how majestic and beautiful it may be, or a ceremony, no matter how amazing it may be. True worship is the sacrifice of one's everyday life to Him, not church rites, but the perception of the whole world as the temple of the living God.
A man may say, "I'm going to church to serve God," but he should have the right to say, "I'm going to a factory, a workshop, an office, a school, a garage, a depot, a mine, a shipyard, in the field, in the garden, in the barn, to serve God."
This, Paul continues, requires a radical change in everything. We don't have to adapt to the world, and the world doesn't have to transform us. To express this thought, Paul uses two almost untranslatable Greek words that require sentences to convey the meaning. What we translated "adapt to the world" is conveyed by the word susshematicestai; the root of this word is shema, that is, outer shape, different from year to year and from one day to another. Shema - the external form of a man at seventeen is different from that when he is seventy; it is different when a person goes to work or when he goes to dinner. She is constantly changing. Therefore, Paul says, "Do not try to conform your life to the age of this world; do not be like a chameleon that takes on the color of the environment."
Paul then uses the word metamorphoses, translated by us "transformed". The root of this Greek word is morphe means, in essence, immutable form or element. A person at seventeen and seventy years old has completely different external forms - shema, But morphe he has one and the same; the outer form of a man changes, but inwardly he remains the same person. So Paul says this: “In order to honor and serve God, we must not change outwardly, but inwardly; our personality must change. What is this change? Paul would put it this way: when we live on our own then we live life - kata sarka, in which the lower human nature is dominant; in Christ we live a different life - kata Christon, or kata pneuma, dominated by Christ or the Spirit. Human nature has changed radically; now man lives a life in the center of which stands not himself, but Christ.
Paul says that this must come about as a result of the renewal of our minds. To convey the concept update, Paul uses the word anacainosis. IN Greek there are two definitions new - neos and kainos. Neos stands for new in terms of time; kainos - stands for new in character or nature. So, a freshly fabricated pencil means neos; but the man who used to be a sinner and is now on the path to sanctification - kainos. When Christ comes into a person's life, that person updated; he has a different mind then, because the mind of Christ is in him now.
When Christ becomes the center of a man's life, he can truly serve him; that is, to dedicate every moment of your life and every action to God.
ONE FOR ALL, ALL FOR ONE (Rom. 12:3-8)
One of Paul's favorite themes is the Church as one body of Christ (cf. 1 Cor. 12:12-27). The members of the body do not quarrel with each other, do not envy each other, and do not argue about the importance of one or the other. Each part of the body performs its function, no matter how important or modest place it may occupy. Paul was convinced that the Christian Church should be like this. Each member has his task, and only when each member contributes his share, the whole body of the Church functions harmoniously.
This section contains very important rules Christian life.
1) First of all, we must know ourselves. One of the fundamental precepts of Greek wisdom was: "Man, know thyself." We won't achieve much in this world if we don't figure out what we can and can't do. An objective assessment of our own possibilities, without vanity and without false modesty, is one of the first conditions for a useful life.
2) Secondly, we must accept ourselves as we are and take advantage of the gifts God has given us. We should not envy the abilities of others, or regret that other abilities were not given to us. We must accept ourselves as we are and use our gifts. We may have to come to terms with the fact that our service is only a modest and barely noticeable share in common work. One of the important principles of Stoicism was the belief that in every living creature there is a spark of the Divine. Skeptics laughed at this theory. "God in worms?" asked the skeptic. "God in dung beetles?" Stoick answered: “Why not? Can’t an earthworm serve God? Or do you think that only a general is a good warrior? if, while serving the Lord, you fulfill His great plans as conscientiously as a worm."
The efficiency of the life of the universe is based on the humility of the humblest creatures. Paul means by this that a man must accept himself as he is; and even if he suddenly discovers that his contribution is invisible and does not deserve either praise or eminence, he must still make his contribution, remaining firmly convinced of its importance and that without his contribution the world and the Church can never become what they should become.
3) Thirdly, Paul actually states that all human abilities are from God. These abilities are gifts, and Paul calls them charisma. In the New Testament charisma - it's something given to man from God, which he himself could never acquire or achieve. In fact, life really is like that. Another person plays the violin all his life, and yet he will never be able to play like David Oistrakh, who possesses not only the technique of performance; he has something else charisma, God's gift. One man can work all his life and still be clumsy with tools, wood or metal; the other, with special skill, decorates wood or metals, and the instruments are, as it were, part of himself; he has something more charisma, God's gift.
One person can practice forever and not be able to touch the hearts of the listeners, while another goes to the stage or to the pulpit - and the listeners are already in his hands; he has something else charisma, God's gift. A person can work all his life and not be able to express his thoughts vividly and clearly on paper, while another sees how without effort his thoughts develop and fall on paper before him; He has something extra - x arisma, God's gift.
Every person has x arisma, your gift of God. It could be writing, preaching, building buildings, planting seeds, decorating a tree, manipulating numbers, playing the piano, singing songs, teaching children, playing football or hockey. This something is a gift from God.
4) Fourthly, whatever gift a person possesses, he should use it not for the purpose of achieving personal success and prestige, but with the conviction that it is his duty and privilege to contribute to the common cause.
Let's see what gifts Paul saw fit to highlight.
1) Gift prophecies. In the New Testament, prophecy is only exceptionally associated with predicting the future; it usually refers to exposition the words of God. A prophet is a person who can proclaim the Word of Christ with the authority of a knowledgeable expert. In order to proclaim Christ to other people, a person must first know Him himself. "This parish needs a man," said Carlyle's father, "who would know Christ not secondhand."
2) A gift for practical action. It is significant that practical ministry ranks so high on Paul's list. Often it may happen that one or another will never be privileged to stand before the people and proclaim Christ; but each one can daily prove his love for Christ by action by serving his brethren in Christ.
3) Gift to teach. It is necessary not only to proclaim and preach the gospel of Christ; it is also necessary explain. Perhaps this is the most important shortcoming of the Church of the present time. Exhortations and appeals that are not supported by the teachings remain empty sounds.
4) The gift of preaching. In exhortation, the main element should be encouragement. There is a rule in the naval regulations that an officer must not carry on discouraging conversations with another officer about any kind of undertaking while on duty. There is an exhortation that sounds discouraging. Real preaching is not so much aimed at frightening a person with hellish flames as at encouraging him to a happy life in Christ.
5) The gift of participation. Should be distributed in simple cordiality. Paul uses the Greek word here haplotes, which is difficult to translate because it carries the meaning of simplicity and generosity at the same time. In one of the great commentaries, there is a passage from the Testament of Issachar that illustrates the meaning of this word: "And my father blessed me, seeing that I lived in simplicity (haplotes). And I was not intrusive in my actions, I was not unjust and envious towards my neighbors. I didn't speak ill of anyone or ruin anyone's life, but I walked with purpose (lit. with haplotes my eyes). I provided every poor and every suffering person with the fruits of the earth in simplicity. (haplotes), my heart. Simple (haplous) a person does not crave gold, does not steal from a neighbor, he does not need all kinds of delicacies and dishes; he does not need diversity in clothing, he does not strive to live a long life, but accepts the will of God in everything. He lives fairly and looks at everything modestly (haplotes). There are givers who meddle excessively in the private affairs of the other when they give; they read morality, and their gift is intended not so much to satisfy the needs of another, but to Satisfy their personal vanity; such a giver experiences a heavy duty rather than a feeling of sincere joy, he always gives with a certain intention, not just feeling joy from his own gift. The Christian gift is a gift in the simplicity of the heart. (haplotes), from a feeling of simple mercy, giving pure joy.
6) The gift and calling to occupy a leadership position, Paul says if anyone is called to this, he should do it with diligence. One of the most difficult problems of the Church at the present time is precisely the finding of leaders in all spheres of her work. Fewer and fewer people are willing to serve with a sense of responsibility; people who are willing to sacrifice their leisure and their pleasures and take the lead. Often they refer to unfitness and unworthiness, although the real reason is laziness and unwillingness. Paul says that he who has taken such leadership must exercise it. with diligence.
7) The gift of mercy. Mercy must be shown with generosity and cordiality, says Paul. It is possible to forgive a person in such a way that the forgiveness itself takes the form of an insult. You can forgive a person and at the same time show your condemnation and contempt. When we have to forgive a sinner, we must always remember that we are also sinners. "That's where I would go if it weren't for the mercy of God," said George Whitefield, looking at the criminal walking towards the gallows. You can forgive a person in such a way that it will push him even deeper to the bottom; but there is also a forgiveness that lifts him out of the mud. True forgiveness is always based on love, but never on a sense of superiority.
THE CHRISTIAN IN DAILY STUDIES (Rom. 12:9-13)
Paul gives his people short rules of conduct in their daily lives. Let's look at them one by one.
1) Love must be completely sincere. There should be no hypocrisy, no pretense, no base motives. There is love of convenience, when feelings are fueled by a possible benefit. There is also selfish love, which wants to receive much more than it gives. Christian love is cleansed of selfishness: it is a pure feeling of the heart directed towards other people.
2) You should turn away from evil and cling to good. It is said that the only salvation of a person from sin is his ability to be horrified at the sight of it to the depths of his soul. Carlyle said that we must see the boundless beauty of holiness and the infinite curse of sin. Paul uses persuasive words. Someone said that only that virtue is safe, which is not clothed with passion. A man must hate evil and be in love good. One thing should be clear to us: many people hate not evil, But consequences of evil. No one can be considered virtuous if he is virtuous only because he is afraid of the consequences that may arise from bad behavior. As the English poet Robert Burns puts it:
The horrors of hell - the executioner's whip -
Restrain the rascal;
But only your honor is hurt, -
Remember: you have reached the end.
Not to be afraid of the consequences of dishonor, but to passionately love honesty - this is the way to true beneficence.
3) We must tenderly love one another with brotherly love. To convey the meaning of "tenderness" Paul uses the Greek word philostorgos, A storge means family love. We must love each other because we are members of the same family. We are not strangers to each other in the bosom of the Christian church; still less are we isolated individuals; we are brothers and sisters, because we have one Father - God.
4) We must warn each other in respect. Much of the trouble and concern that arises within the church arises from issues of rights, privilege, and prestige. Someone was not given his or her place; did not thank, someone was neglected. hallmark the true Christian has always been humility. One of the most modest people was the holy and learned rector Cairns. Someone remembers an incident showing Kearns the way he was. He was a member of the presidium at a large meeting. There was a standing ovation when he appeared. Kearns stopped to let his neighbor go ahead and began to applaud himself; he could not imagine that this ovation was in his honor. It's not easy to give someone else the lead in honors. In each of us there is still enough of the natural man who wants to receive everything that is rightfully due to him. However, a Christian has no rights - he has only duties.
5) We must not weaken our zeal. There must be a certain strength and energy in the life of a Christian; it has no place to sleep. A Christian cannot passively accept events, for the world is a battlefield between good and evil, time is short, and life is only a preparation for eternity. It may burn to the ground, but it must not be overgrown with moss.
6) Our spirit must always be on fire. The resurrected Christ could not bear only that person who was neither cold nor hot ( Otk. 3:15-16). Today people may look frowned upon at enthusiasm; the slogan "I don't care at all" has become modern. But a Christian is a man of the utmost seriousness; he is on fire with the Spirit.
7) The seventh precept can mean one of two things. There are two variants in the ancient lists. Some say: "Serve the Lord"; in others, "adapt", which means: "take advantage of opportunities." The reason for this discrepancy is as follows. All ancient scribes used abbreviations in writing. In particular, frequently used words have always been abbreviated. One of the typical abbreviations used at that time was contraction - dropping vowels when writing, as they do in shorthand, and drawing a straight line over the remaining letters. in Greek The Lord is curios A time - kairos, and in short - contracted form for both words - krs. In a passage so filled with practical instructions, it is more likely that Paul said, "Seize the opportunity if it presents itself." There are various possibilities in life: the opportunity to learn something new or to eliminate something erroneous; the ability to warn someone or to encourage him; an opportunity to help or comfort. One of the tragedies of life is that we so often fail to seize such opportunities when they present themselves. "Three things go away forever - an arrow fired, a spoken word, and a missed opportunity."
8) We must take comfort in hope. When Alexander the Great went on one of his eastern campaigns, he distributed various gifts to his friends. In his generosity, he gave away nearly all of his fortune. "Sire," said one of his friends, "you will have nothing left for yourself." "Oh, yes, I will," said Alexander, "I still have hope." A Christian must be essentially an optimist. Precisely because God is God, a Christian can always be sure that "the best is yet to come." Precisely because he knows about the mercy that is available to everyone, and about the power that has become perfect in weakness, the Christian knows that any task is up to him. "There are no hopeless situations in life; there are only people who lose hope when faced with them." There can never be a Christian who has lost hope.
9) We must meet suffering with victorious fortitude. Someone once said to a valiant sufferer: "Suffering brightens up all life, doesn't it?" "Yes," said the brave sufferer, "they brighten up all life, but I suggest choosing a paint." When the terrible misfortune of complete deafness approached Beethoven and life seemed one continuous grief, he said: "I will take life by the throat." As William Cooper put it:
Delivered from grief
We happily say:
Unknown tomorrow
We meet cheerfully with Him;
And there will be bad weather in it -
He will lead to the light
Covered with hope
He will call to the house of eternity.
When King Nebuchadnezzar of Babylon threw Shadrach, Meshach, and Abednego into a red-hot furnace, he was surprised that it did not harm them. He asked, "Weren't these three thrown into the flames?" He confirmed that this was the case. Then he said, "Behold, I see four unbound men walking in the midst of the fire, and they are not harmed; and the appearance of the fourth is like the Son of God." (Dan. 3.24.25). A person can endure everything if he is with Christ.
10) We must be constant in prayer. Doesn't it happen in our lives that days and weeks go by and we don't talk to God? When a person does not pray to God, he loses the protection and power of God Almighty. A person is not surprised at failures in life if he constantly prays.
11) We must take part in the needs of the saints. In a world where everyone's mind is focused on receiving, the Christian thinks about giving because he knows "what we try to keep we lose, and what we give we have."
12) We should be jealous of hospitality. New Testament insists again and again on the obligation to keep its doors open to strangers (Heb. 13,2; 1 Tim. 3,2; Tit. 1,8; 1 Peter. 4.9). In his translation, Tyndale used a magnificent word, picturing it this way: "A Christian in his disposition should be like a harbor, that is, a refuge. A selfishly self-sufficient home can never be happy. Christianity is the religion of an open hand, an open heart, and an open door."
THE CHRISTIAN AND HIS FELLOWS (Rom. 12:14-21)
1) A Christian must meet persecution by praying for his persecutors. In ancient times, the Greek philosopher Plato said that a noble person would rather suffer from evil than cause it; and hate is always evil. If a Christian is offended, offended, or otherwise hurt, he has before him the example of his Lord, for He, at the crucifixion, prayed for the forgiveness of those who nailed Him to the cross.
There was no greater force that drew people to Christianity than this calm forgiveness, which martyrs have shown to the world in all ages. Stefan died praying for the forgiveness of those who stoned him to death (Acts. 7.60). Among those who killed him was a young man named Saul, who later became Paul, an apostle to the Gentiles and a servant of Christ. The impression of Stephen's death was undoubtedly one of the moments that led him to convert to Christ. As Augustine said, "For the conversion of Paul, the Church owes the prayer of Stephen." Many persecutors became followers of the faith they had previously tried to destroy because they saw how Christians could forgive.
2) He should rejoice with those who rejoice and weep with those who weep. There are hardly any bonds like common grief. In one writer we find a statement by an American Negro woman. One mistress met her neighbor's Negro servant and said to her: "I want to express my condolences to you on the death of your aunt Lyudmila. You must be missing her very much. You were so friendly." "Yes, madam," replied the maid, "I'm sorry she's dead, but we were never friends." "Why," retorted the first, "I thought you were friends. I often saw you together laughing or chatting." "Yes, madam," answered the second, "we often laughed and chatted together, but we were only acquaintances. You see, Miss Ruth, we never cried together. People must cry together before they become friends."
The bonds of shared tears are the strongest bonds. And yet, it is much easier to cry with those who weep than to rejoice with those who rejoice. Sometime in the 4th century, the teacher of the Church and Patriarch of Constantinople John Chrysostom wrote about this as follows: “You need to be a more moral Christian in order to rejoice with those who rejoice than in order to weep with those who weep. hard-hearted, who would not cry over a person in trouble; the first thing requires a person to have a very noble soul, which would not only save him from envy, but also give him the opportunity to share pleasure with a respected person. Indeed, it is much more difficult to congratulate someone on his success, especially if his success causes us disappointment, than to sympathize with his sadness and failure. Only when pride is killed in a person can he also rejoice at the success of another person, as well as his own.
3) Christians must live in harmony with each other. Once, after one of his major victories, Admiral Nelson sent a message in which he stated the reason for this victory: "I had the good fortune to command a detachment consisting of brothers." This is the troop of brethren that the Christian church should be. Layton once wrote: "No coercive norms are applied to the government of the Christian church; but peace and concord, courtesy and sincere zeal are indispensable." If there is discord in the church, then the hope for good deeds is in vain.
4) A Christian should not be arrogant, but follow the humble: avoid the manifestation of any pride and arrogance. Christians should always remember that the criteria by which the world judges a person may differ from the standards by which God judges a person. Holiness has nothing to do with rank, wealth, or origin. Dr. James Black very vividly described a scene that probably took place in one of the early Christian communities. After converting to a new faith, the aristocrat comes to the church service for the first time. He enters the room. The presbyter shows him a place: "Please sit here." "But," replies the new convert, "I can't sit there, because then I would have to sit next to my slave." "Sit here, please," repeats the presbyter. "But by no means near my slave," repeats the convert. "Maybe you'll still sit here?" repeats the presbyter again. And the new convert finally sits down next to his slave and gives him the kiss of peace. Such was the operation of Christianity, and it alone could have done such a thing in the Roman Empire. The only place where the master and his slave sat side by side was the Christian church. It still lacks all earthly differences between people, for "He has no partiality" (Col. 3,25).
5) Christians should bake "for good in the sight of all men." Everyone should see our decent, honest behavior. Paul understood that Christian behavior should not just appear exemplary, it should be so, and everyone should see it. So-called Christianity may seem rigid and even very unattractive; but true Christianity is beautiful in its manifestation.
6) A Christian must live in peace with all people. But Paul adds two excuses to this. First, he says if it is possible. A situation may arise in which the norms of courtesy must be subordinated to fundamental requirements. Christianity is not carefree tolerance, allowing everything and turning a blind eye to everything. There may come a time when it is necessary to fight, and if it comes, the Christian will not shrink from the fight. Secondly, Paul says, "if it is possible from your side". He well understood that it is easier for some to live in the world than for others. He knew that one person can show more endurance in one hour than another in a lifetime. It should also be remembered that being virtuous is much easier for one than for others: this will save us both from criticism of others and from discouragement.
7) Christians must refrain from all plans of revenge. Paul gives three reasons: (a) Revenge is not the province of man, but of God. Ultimately, no human being has the right to judge anyone else; only God can judge a person, (b) To touch a person, a cordial attitude is appropriate, not vengeance. Revenge can break a person's spirit; and kindness touches his heart. By doing good to your enemy, says Paul, "you will heap burning coals on his head." This, however, does not mean that by doing so we will incur additional punishments on him, but it will induce him to terrible shame, c) Whoever descends to revenge will be defeated by evil. Evil is never overcome by evil. If hatred is answered with more hatred, it will only increase; but if it is answered with love, then the antidote is found. As Booker Washington said, "I won't let anyone humiliate me to the point where I hate him." Only effective way To neutralize an enemy is to turn him into a friend.
Commentaries (introduction) to the entire book "To the Romans"
Comments on Chapter 12
Cathedral Christian faith. Frederic Godet
Introduction
I. SPECIAL STATEMENT IN THE CANON
The Epistle to the Romans has always occupied the first place among all the letters of Paul, and this is fully justified. Since the book of the Acts of the Apostles ends with the arrival of the apostle Paul in Rome, it is logical that his letters in the NT begin with a letter from the Apostle to the church in Rome, written before he met the Roman Christians. From a theological point of view, this Epistle is perhaps the most important book in the entire NT, as it is the most systematic presentation of the fundamental tenets of Christianity of any other book in the Bible.
The Epistle to the Romans is also most remarkable from a historical point of view. Blessed Augustine converted to Christianity by reading Romans 13:13-14 (380). The Protestant Reformation began with the fact that Martin Luther finally understood what the righteousness of God means and that "the righteous shall live by faith" (1517).
John Wesley, founder of the Methodist Church, gained assurance of salvation after hearing the introduction to Luther's Commentary on the Epistle (1738) read at the Moravian Brethren's home church in Aldergate Street, London. John Calvin wrote: "He who understands this Epistle will discover the way for himself to understand all Scripture."
Even heretics and the most radical critics accept the general Christian point of view - the author of the Epistle to the Romans was the apostle of the Gentiles. Moreover, the first famous writer who specifically called the author of Paul, was the heretic Marcion. This Epistle is also quoted by such early Christian apologists as Clement of Rome, Ignatius, Justin Martyr, Polycarp, Hippolytus and Irenaeus. The Muratorian Canon also attributes this Epistle to Paul.
very persuasive and the text itself Messages. Both theology, and language, and the spirit of the Epistle indicate quite specifically that Paul was its author.
Of course, skeptics are not convinced by the very first verse of the Epistle, which says that this letter was written by Paul (1:1), but many other places point to its authorship, for example, 15:15-20. Most convincing, perhaps, are the many "accidental coincidences" with the book of the Acts of the Apostles, which could hardly have been invented on purpose.
III. WRITING TIME
Romans was written after 1 and 2 Corinthians appeared, as the fundraiser for the poor Jerusalem church that was in progress at the time it was written was already completed and ready to go (16:1). The mention of Cenchrea, the Corinthian port city, as well as some other details, lead most experts to believe that the Epistle was written in Corinth. Since, at the end of his third missionary journey, Paul had only been in Corinth for three months because of the revolt raised against him, it follows that the book of Romans was written in this short period of time, that is, approximately in 56 AD.
IV. PURPOSE OF WRITING AND THEME
How did Christianity first reach Rome? We cannot say for sure, but it is possible that the Roman Jews who were converted in Jerusalem on the day of Pentecost brought the Good News to Rome (Acts 2:10). This happened in the 30s.
Twenty-six years later, when Paul wrote the Epistle to the Romans in Corinth, he had not yet had time to visit Rome. But he already knew some Christians from the Roman church by that time, as can be seen from chapter 16 of the Epistle. In those days, Christians often changed their place of residence, whether as a result of persecution, missionary work, or simply for work. And these Roman Christians came from both Jews and Gentiles.
Around the year 60, Paul finally ended up in Rome, but not at all in the capacity he had planned. He arrived there as a prisoner, taken under arrest for preaching Jesus Christ.
Romans has become a classic. It opens the eyes of unsaved people to their plight of sin and to the plan God has prepared for their salvation. New converts learn from it about their unity with Christ and about victory by the power of the Holy Spirit. Mature Christians never cease to enjoy the wide range of Christian truths contained in this Epistle: doctrinal, prophetic, and practical.
A good way to understand Romans is to think of it as a dialogue between Paul and some unknown opponent. One gets the impression that as Paul explains the essence of the Good News, this opponent puts forward a variety of arguments against it, and the apostle consistently answers all his questions.
At the end of this "conversation" we see that Paul answered all the basic questions regarding the Good News of the grace of God.
Sometimes the objections of the opponent are formulated quite specifically, sometimes they are only implied. But no matter how they are expressed, they all revolve around the same theme - the Good News of salvation by grace through faith in the Lord Jesus Christ, not through keeping the law.
As we study Romans, we will look for answers to eleven basic questions: 1) what is the main theme of the Epistle (1:1,9,15-16); 2) what is the "Gospel" (1:1-17); 3) why people need the Gospel (1:18 - 3:20); 4) how, according to the Good News, ungodly sinners can be justified by a holy God (3:21-31); 5) whether the Good News agrees with the Old Testament Scriptures (4:1-25); 6) what are the benefits of justification in the practical life of the believer (5:1-21); 7) whether the doctrine of salvation by grace through faith can allow or encourage a sinful life (6:1-23); 8) how Christians should relate to the law (7:1-25); 9) what motivates a Christian to live a righteous life (8:1-39); 10) whether God broke His promises to His chosen people, the Jews, by granting, according to the Good News, salvation to both Jews and Gentiles (9:1 - 11:36); 11) how justification by grace is manifested in Everyday life believer (12:1 - 16:27).
By becoming familiar with these eleven questions and their answers, we will be better able to understand this important message. The answer to the first question, "What is the main theme of Romans?" - unequivocally: "Gospel". Pavel, without wasting words, immediately begins by discussing this particular topic. In the first sixteen verses of chapter 1 alone, he mentions the Good News four times (vv. 1, 9, 15, 16).
Here the second question immediately arises: “What is the “Gospel”? By itself, this word means precisely “good news.” But in the first seventeen verses of the Epistle, the apostle sets out six important facts regarding the gospel: 1) it comes from God ( v. 1); 2) it is promised in the Old Testament Scriptures (v. 2); 3) it is the good news of God's Son, the Lord Jesus Christ (v. 3); 4) it is the power of God unto salvation (v. 16) 5) salvation is for all people, both Jews and Gentiles (v. 16) 6) salvation is by faith alone (v. 17) And now, after this introduction, we will move on to a more detailed consideration of the Epistle .
Plan
I. DOCTRINAL PART: THE GOOD NEWS OF GOD (Ch. 1-8)
A. Introduction to the Good News (1:1-15)
B. Definition of the Good News (1:16-17)
C. General Need for the Good News (1:18 - 3:20)
D. Basis and Terms of the Good News (3:21-31)
E. Consistency of the Good News with the Old Testament (Ch. 4)
F. The Practical Benefits of the Good News (5:1-11)
G. Christ's victory over Adam's sin (5:12-21)
H. The Gospel Path to Holiness (Ch. 6)
I. The Place of the Law in the Believer's Life (Ch. 7)
K. The Holy Spirit is the power for a righteous life (Ch. 8)
II. HISTORICAL PART: GOOD NEWS AND ISRAEL (Ch. 9-11)
A. Israel's Past (Ch. 9)
B. The Present of Israel (Ch. 10)
C. The Future of Israel (Ch. 11)
III. PRACTICE: LIVING IN ACCORDANCE WITH THE GOOD NEWS (Ch. 12-16)
A. In personal consecration (12:1-2)
B. In the ministry of spiritual gifts (12:3-8)
B. In relations with society (12:9-21)
D. Relations with the government (13:1-7)
E. In relation to the future (13:8-14)
F. In relationships with other believers (14:1 - 15:3)
G. Paul's plans (15:14-33)
Z. V respectful attitude to others (Ch. 16)
A. In personal consecration (12:1-2)
12,1 After careful analysis of the various manifestations mercy of God in chapters 1-11 of the Epistle, the apostle comes to the final conclusion: we must imagine the body our a living sacrifice, holy, acceptable to God. By "our bodies" is meant both all our members and our whole life.
Devotion to God is intelligent service. The validity of this ministry is this: if the Son of God died in my place, then the least I can do in response to His act is to live for Him. British athlete K.T. Studd once said, "If Jesus Christ is God, and if He died for me, then nothing I can give Him will be too much of a sacrifice." (Norman Grubb, C.T. Studd, Cricketer and Pioneer, p. 141.) The same thought is reflected in one of the famous hymns of Isaac Watts: "For such amazing Divine love, one must give all one's heart, all life, all oneself."
"Reasonable Service" can also be translated as "spiritual service". As priests, we come to Him not with the sacrifices of dead animals, but with our lives as a spiritual sacrifice. We also offer Him our service (Rom. 15:16), our praise (Heb. 13:15), and our property (Heb. 13:16).
12,2 Next, Paul calls us do not conform to this age, or, as Phillips puts it, "Don't let the world squeeze you into its forms." When we come to God's Kingdom, we need to throw away all those images and stereotypes that guided us in the world.
Century sim it refers to a society or a system built by man in order to make it pleasant for him to live without God. This kingdom is hostile to God, since Satan is its god and prince (2 Cor. 4:4; John 12:31; 14:30; 16:11). All unbelieving people belong to his subjects, and he tries to keep them with the lust of the flesh, the lust of the eyes, and the pride of life (1 John 2:16). The world is based on its own politics, religion, culture, entertainment, stereotypes of thinking and ideas about life; he tries to adapt each person to his customs and traditions. The world hates the unfit, like Christ and His followers.
The death of Christ gives us deliverance from this world. For us the world is now crucified on the cross, and we are crucified for the world. This is why the believer's love for the world offends the Lord. Anyone who loves the world is an enemy to God. Just as Christ was not of this world, so are those who believe in Him. However, they are called to be in the world and testify that the works of the world are evil and that anyone who believes in the Lord Jesus Christ can be saved. We need not only separation from the world, we need transformation and update our mind, that is, the ability to think about everything from the point of view of God, as it is revealed to us in the Bible. Then we will see how God Himself leads us through this life, and we will understand that His will not cruel or destructive, but good, pleasing and perfect.
So here are the three main keys to understanding God's will. First - body dedicated to God second- life separated from the world, and third- a transformed, renewing mind.
B. In the ministry of spiritual gifts (12:3-8)
12,3 Paul, for this to him grace speaks here as an apostle of the Lord Jesus. Based on this, he is going to discuss some forms of right and wrong thinking. He notes that there is nothing in the Gospel that would allow a person to develop megalomania. Paul encourages us to use our gifts in humility and not to envy one another. On the contrary, we need to understand that each person is unique and each has his own work before the Lord. We need to rejoice in the place that God gave us in His Body, and strive to use our gifts with all the power that God sends down.
12,4 human body consists of many members, and each of them has a special purpose. The health and strength of the body depends on how accurately each member copes with its task.
12,5 The same is true in the Body of Christ. It includes unity one body), difference ( many) and relationship ( one for the other) of all members. Any gifts are not intended for self-gratification, but for good. body. None of the gifts is sufficient in itself; there is also none unnecessary. It is this understanding that gives us due modesty (12:3).
12,6 Here Paul gives specific instructions on how to use the various talents. This list does not include all possible gifts, but only some typical examples. Our gifts are different by the grace given to us. In other words, God's grace distributes various gifts different people. And for the use of these gifts, God gives the necessary strength and ability. Thus, we are responsible for our faithful service by these God's talents.
Those who have the gift prophecy, should prophesy according to their faith. A prophet is God's mouthpiece, proclaiming the word of the Lord. Of course, prophecy can also include prediction, but this is not its integral element. Hodge writes that in the early Church, prophets were "men who spoke under the direct influence of the Spirit of God and, as the case may be, conveyed information from God concerning doctrinal teaching, current duties, or future events." (hodge, Romans, p. 613.) We take advantage of their ministry by having the text of the NT written. Today, there can no longer be any further inspired prophetic addition to Christian doctrine, since the faith has already been delivered to the saints once and for all (see Jude 3). Thus, in our day, a prophet is one who proclaims the will of God as it is stated in the Bible. Strong writes:
"All true modern prophecy is nothing but the proclamation of the already known message of Christ, the proclamation and exposition of truths already revealed in Scripture."(A.H. Strong, Systematic Theology, p. 12.)
Those of us who have the gift prophecy, should prophesy according to faith. It can mean "according to the doctrine of faith," that is, in accordance with the doctrines of Christianity set out in the Bible. Another meaning could be "according to the amount of our faith," that is, according to what faith God gives us. In some translations before the word "faith" the word "ours" is inserted, but it is missing in the original.
12,7 under the word "service" it refers to the most diverse Christian activities. It is not limited to the duties of a church minister (in the sense that it is understood today). The person with the gift ministry, servant's heart. He looks for various opportunities to serve others and gladly does so.
Teacher is someone who can explain the Word of God in such a way that it resonates in the hearts of those who hear it. And just as with all other gifts, we must give ourselves fully to this service.
12,8 admonisher called a person who has the gift of inciting the saints to resist all evil and strive for holiness and the service of Christ.
Distributor has a special gift from God that helps him to be aware of the problems and needs of others and seek to help them. He must do this in simplicity.
Gift chief often associated with the ministry of presbyters (or also deacons) in the local church. The head of the church is the direct subordinate of the Shepherd, standing at the head of a small flock and managing it. With care and diligence.
Gift doing good- supernatural ability and talent to help suffering people. Doing it is necessary with cordiality. Of course, we should all be charitable and welcoming.
One Christian woman said: “When my mother grew old and began to need constant care, my husband and I took her into our house. I tried to do everything to make her feel good. I cooked, washed for her, helped her go outside and, in general, I tried to take care of all her needs.But despite my labors, inside I felt unhappy.Subconsciously, I was upset because our usual life was disrupted.Often my mother would tell me that I stopped smiling, and asked, do I smile at all. You see, I did her good, but I did it without cordiality."
B. In relations with society (12:9-21)
Love must be unfeigned, that is, not a pleasant mask, but true, real and impartial.
We should be disgusted all kinds evil And cling to everything good. In this context, under evil apparently, everything that is done not out of love, but out of hatred and malice, is implied. Good It is also called the manifestation of higher love.
12,10 In our relationships with those of our faith, we should show love with a sense of tender affection, and not with cold indifference or conventional decorum.
We should strive to glorify others, not ourselves. Once one of the famous ministers of Christ was to take part in some solemn meeting. When he, following other high-ranking officials, went to the podium, the whole hall began to applaud him. Seeing this, he quickly stepped aside and began clapping himself, not wanting to accept the praise he thought was meant for others.
12,11 A beautiful translation of this verse was made by Moffatt: "Never lower the banner of your jealousy, maintain spiritual intensity, serve the Lord." In this regard, the words of the prophet Jeremiah are recalled: "Cursed is he who does the work of the Lord negligently ..." (Jer. 48:10).
Don't waste your money;
Life is short and sin is all around.
Our years are like a falling leaf
Rolling tear.
We don't have time to burn hours;
In a world like ours
Everyone must hurry.
(Horace Bonard)
12,12 Regardless of the circumstances in which we find ourselves, we can and should rejoice in our hope to the coming of the Savior, the redemption of our bodies, and eternal glory. Paul also encourages us to be patient in sorrow that is, courageously endure them. It is through all-conquering patience that this miserable life can be filled with glory. Concerning prayers, then it requires constancy from us. A person completes the work and wins only thanks to prayer. Prayer fills our lives with strength and our hearts with peace. When we pray in the name of the Lord Jesus Christ, we approach the highest omnipotence available to mortal man. Thus, by refusing to pray, we only harm ourselves.
12,13 needy saints can be found everywhere - the unemployed, who spent all the money on treatment, preachers and missionaries forgotten in remote places, and, in general, any of our fellow citizens who have financial problems. The true life of the Body includes the mutual assistance of all members to each other.
J. B. Phillips paraphrased this verse as follows: "Do not deprive those who need food or lodging." hospitality, or hospitality, has become a forgotten art today. By the small size of our houses and the cramped quarters of our apartments, we try to justify our unwillingness to receive wandering Christians. Maybe we just want to avoid the extra work and inconvenience of guests. But in doing so, we forget that by accepting God's children, we are thus accepting the Lord Himself. Our house should be like that house in Bethany where Jesus liked to visit.
12,14 We must treat our persecutors with kindness, and not seek to repay them in the same way. In order to be able to respond with nobility to evil and violence, God's view of one's whole life is required, since the usual reaction to evil is damnation and revenge.
12,15 Compassion is the ability to sincerely share the feelings and experiences of others. Most often, someone else's joy causes envy in us, and other people's tears - a desire to pass by. The Christian approach implies participation in the joys and sorrows of the people around us.
12,16 Be unanimous among themselves does not at all mean striving for complete unity even in trifles. Here we mean not uniformity of thinking, but harmonious relations. We must avoid even a hint of snobbery and arrogance and treat humble and common people as we would treat the rich and noble. Once a famous Christian came to preach in a small church. The leaders of this church met him in a luxury car and wanted to put him up in a luxury hotel. He also asked: "Where do you usually accommodate the guests of your church?" They told him about an elderly couple living nearby in a modest house. "That's where I want to stop," the preacher replied.
The apostle once again warns every believer not to dream and not imagine your wisdom. There is nothing good in us, except what has been given to us, and the realization of this pacifies our pride.
12,17 The world pays evil for evil pay only according to merit and only what is earned. But the joy of vengeance cannot be present in the lives of redeemed people. Moreover, under any circumstances in life, they must face insults and violence with honor. "bake" means "think" or "take care".
12,18 Christians should not oppose others or provoke conflicts. The righteousness of God is not only manifested in anger. We should love the world, strive for the world and be in the world. And if we offended someone or someone offended us, then it is necessary to direct all efforts to come to a peaceful solution to the problem.
12,19 We must resist the urge to make amends for the damage done to us. Expression "Give room to the wrath of God" can mean as a call to allow God To take care of our problems ourselves, and a call for humility and non-resistance. The second half of the verse makes the first interpretation more preferable, that is, in such situations we need to step back and allow the wrath of God deal with the guilty.
Revenge belongs to God and we cannot encroach on His rights. He Himself will punish the right person at the right time and in the right way. Lenski writes about this:
"God has long established a system of justice for evildoers, and none of them will escape it. Every offense will be punished on the basis of absolute justice. If any of us wants to intervene, then his judgment will be based only on assumptions."(R.C.H. Lenski, St. Paul's Epistle to the Romans, p. 780.)
12,20 Christianity teaches us not just non-resistance, but active good-heartedness. It calls not to destroy enemies by force, but to convert them with love. It teaches to feed the enemy if he hungry and quench his thirst, thus collecting burning coals on his head. Of course, we are not talking about cruel torture here, this is just a figurative expression. Gather burning coals on anyone head means to shame him for his cruelty with his undeserved kindness.
12,21 The first half of this verse was well explained by Darby: "If my bad mood has spoiled your mood, then by this you have been overcome by evil." (J.H. Darby, from footnotes to Rom. 12:21 in his New translation.)
One great black scientist, George Washington Carver, once said: "I will never let any person ruin my life by making me hate him." (George Washington Carver, no other data). He, being a believer, did not allow evil to overcome him.
But overcome evil with good. One of characteristic features Christian teaching is that it is not limited to censures and prohibitions, but at the same time gives useful advice and encourages good. Evil can be defeated good, and this weapon we must use constantly.
Stanton treated Lincoln with a feeling of fierce hatred. He said that it was pointless to go to Africa in search of gorillas, since a real gorilla can be found in the city of Springfield, Illinois. Lincoln had to put up with these words. Later, Lincoln appointed Stanton as his commander in chief, as he believed that no one could handle this position better than him. After Lincoln's death, Stanton called him the greatest leader of mankind. Love won! (Quoted in Charles Swindoll in Growing Strong in the Seasons of Life, pp. 69-70.)
The whole life of a Christian, as a member of the Church, should be worship (1-2). In church life, this should be expressed in the humble fulfillment of one's calling (3-12). Especially a Christian must keep good relations with his brothers in faith (13-21).
Romans 12:1. Therefore, I beseech you, brethren, by the mercy of God, present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service,
Having finished the didactic part of his epistle, the Apostle now proceeds to exhortations. He convinces Christians, in view of God's mercy to them, to give their bodies to the service of God and, having ended their former lives, begin a new, better life.
"Mercy of God". Previously, the Apostle encouraged his readers to perfect themselves in the Christian life, either because of the personal interests of a person (Rom. 6 et seq.), or by virtue of accepted by man at baptismal obligations (Rom. 6ff.). Now he puts forward in appearance a new foundation - a whole series of manifestations of Divine mercy (in Greek, the plural is put here - οικτιρμοί), aimed at the arrangement of our salvation. “Your bodies.” The apostle assumes that the souls of the readers are already given to God. But the body of a Christian has not yet become an obedient instrument of the new righteousness, and the task of believers is to free their bodies from subjection to sin (cf. Rom. 6:13). Under the body, one must understand in general the sensual side of the human being, which through the influence of sin becomes what the Apostle earlier called flesh (Rom. 7). "A living sacrifice." Consecration by a Christian of himself to God, although it can also be called dying, similar to that which took place in relation to the slain Old Testament victims, but here a person dies to sin and, at the same time, enters into true life (Rom. 6:11, 13 ). To show the superiority of this sacrifice over those of the Old Testament, the Apostle calls it holy (in the moral sense) and pleasing to God, which was not always the case with the Old Testament. sacrifice (Isaiah 1:11). - "For your reasonable worship" - more correctly: "your reasonable worship." These words form an appendix to the entire preceding sentence, which begins with the word imagine. Reasonable is the service of a Christian, in contrast to the Old Testament, which corresponded to the childhood of mankind and represented only allusions to that service, which is pleasing to God. This is the same as spiritual service (1 Pet 2:5).
Romans 12:2. and be not conformed to this age, but be transformed by the renewing of your mind, that you may know what is the good, acceptable, and perfect will of God.
"AND". Here this particle has an explanatory meaning: exactly. This age is the real life of the world, in which the lust of the flesh, the lust of the eyes, and the pride of life reign (1 Jn 2:16). This life is under the influence of the flesh, which in turn is enslaved to sin. The Christian, on the other hand, must live under the influence of Divine grace. – The renewal of the mind is necessary for the new life, because the natural mind of man, according to the Apostle, is a perverse mind (Rom. 1:28) and cannot know the will of God. This renewal is already described in Romans 7 et seq. It consists in the fact that the mind is freed from the fetters of the flesh, which made it dark and powerless, and united with the spirit of Christ. - "Know". The word δοκιμάζειν here has not only the meaning of "test", but also indicates the ability to direct a person's activity towards lofty goals (cf. Rom. 14:22). This is the result of the transformation that a Christian must make with himself.
Romans 12:3. According to the grace given to me, I say to each of you: do not think more of yourself than you should think; but think modestly, according to the measure of faith which God has given to each.
The first thing in which the inner change that takes place in a Christian must be manifested is humility: this is the basis of the correct life of a Christian as a member of the Church. Christians must humbly realize that all their gifts of grace, by which they serve the Church, are the result of God's mercy, received by them through faith. Then the apostle urges Christians to apply the gifts they have received to the cause, namely, to use them in the service of the Church. At the same time, Christians should always be frank, honest and diligent in serving the Lord, not losing heart under any difficult circumstances.
"By the grace given to me." The apostle here points to his high apostolic authority and his calling (cf. Rom. 15:15; 1 Cor. 3:10). - "According to the measure of faith", which God has given to each. Here we are talking about faith as a gift from God. Therefore, it is necessary to see in this faith not a justifying faith, but a miraculous faith, which was given to some Christians of the apostolic time to perform works that benefited the entire Church (cf. 1 Cor 12:9, 13:2). In the New Testament, if it is said that saving faith is a gift of God - in part, then nowhere is this gift portrayed as being divided unequally.
Romans 12:4. For as in one body we have many members, but not all the members have the same work,
Romans 12:5. so we, who are many, are one body in Christ, and one by one members of another.
God gives each member of the Church a certain measure of faith for a specific purpose. He wants us from different sides, each with our talent, to serve one common cause, just as the different organs of the body each in their own way support the strength of the body (for more details, see 1 Cor 12:12-31).
Romans 12:6. And just as, according to the grace given to us, we have various gifts, if you have prophecy, prophesy according to the measure of faith;
Romans 12:7. if you have service, stay in service; whether a teacher, - in teaching;
Romans 12:8. whether the exhorter, exhort; distributor, distribute in simplicity; if you are a leader, lead with diligence; philanthropist, do good with cordiality.
The apostle lists here several grace ministries that existed in his time in the Christian church. - "According to faith." Here the Apostle understands the faith of the listeners of the prophesyer, with the state of which the prophet, that is, the inspired teacher, the preacher must consider in his speeches (prophecy is discussed in detail in 1 Corinthians 14:1-24).
“Ministry” (διακονία) is a special gift, those who had which served the outward dispensation of the Church, for example, they cared for the sick, the poor, and strangers (cf. 1 Cor 12:28, where this gift is called the gift of intercession, and Acts 6 et seq. ; 1 Tim 3:8, 12). - "Teaching" (διδασκαλία) - according to the context of speech, not simple teaching, but again a special gift for learning in the truths of the Christian faith (cf. Eph 4:11).
A "warner" is a preacher who, according to the custom of the synagogue, added exhortations to the read section of Holy Scripture (cf. Acts 4:36, 9ff.). And this ability, as well as the following ministries, are also defined by the Apostle as ministries based on receiving special gifts from God. – A “distributor” is a benefactor (Eph 4:28), who should do his good deeds in simplicity, without any selfish calculations (cf. Mt 6 et seq.). - "Chief" - more precisely: the upcoming one (o προϊστάμενος). This is not an ordinary hierarchical person (bishop or presbyter), but a person who advances in Christian society with his special administrative talents, by virtue of which he is the leader of Christian society in difficult circumstances. - "Benefactor" - more precisely: merciful or merciful in relation to the suffering and unfortunate, to whom he knows how to say a word of consolation and reinforcement. - "With cordiality" - more precisely: "with clarity" or so that all his consolation came from pure heart and did not arouse any doubts in the sufferers.
Romans 12:9. Let love be unfeigned; abhor evil, cling to good;
Romans 12:10. be brotherly affection one to another with tenderness; warn one another in respect;
From various ministries - gifts - the Apostle now passes to ordinary Christian virtues between which love comes first. This love must be unfeigned. Therefore, it turns away from evil, exposes evil even in beloved beings. For her, above all is the good that she knows how to find and appreciate everywhere. In relation to brothers in faith, love should appear, combined with tenderness. It is also connected with respect for one's neighbor. Each of us should strive to exemplify such respect.
Romans 12:11. do not weaken in zeal; ignite in spirit; Serve the Lord;
Romans 12:12. take comfort in hope; be patient in sorrow, constant in prayer;
The Christian must be a diligent, zealous worker in the Church. Let it be ignited by the spirit (Holy)! Let him always act as a servant of the Lord (Christ), and not according to his whims (Instead of: to the Lord (Κυρίω) in some codes it stands: time (καιρ). This will indicate the need for a Christian to consider his zeal with the requirements of time and circumstances, example (See 1 Corinthians 9 et seq.; Phlp 4 et seq.) In sorrows, a Christian should be comforted by the hope of future glorification.
Romans 12:13. take part in the needs of the saints; be jealous of strangeness.
In relation to his neighbors, a Christian should be caring about their needs and even wish his enemies every good, in every possible way being wary of any vindictiveness.
Hospitality under the circumstances that she experienced Apostolic Church when Christians often had to leave their cities and seek refuge in others, it was a particularly important virtue. - Holy Christians.
Romans 12:14. Bless your persecutors; bless, not curse.
Wed Mt 5:44.
Romans 12:15. Rejoice with those who rejoice and weep with those who weep.
Rejoicing in someone else's happiness, someone else's good fortune requires a certain moral height, and the Apostle puts this virtue ahead of sympathy for other people's misfortunes.
Romans 12:16. Be of one mind among yourselves; do not be arrogant, but follow the humble; don't dream about yourself;
“Be of one mind among yourselves” is more correct: have in relation to others the same mood, feeling that you have towards yourself. Wed Mt 22:39. “Do not be arrogant,” that is, do not exalt yourself in your dreams, do not move away from real life. - “Follow the humble,” that is, go to the poor, unhappiness, go down to those areas of life where there is more need for your worries. - "Do not dream about yourself", that is, about your superiority. It will take away your interest in the needs of your fellow men.
Romans 12:17. do not repay evil for evil to anyone, but seek good before all men.
“Take care of what is good before all people,” that is, even if your outward behavior does not give anyone a reason to blaspheme the faith you profess (cf. Proverbs 3 according to the text LXX).
Romans 12:18. If possible on your part, be at peace with all people.
"If it is possible". On our part, we must always show peacefulness: there can be no restrictions. If, nevertheless, peaceful relations are not established, it is no longer your fault.
Romans 12:19. Do not avenge yourselves, beloved, but give place to the wrath of God. For it is written: Vengeance is mine; I will repay, says the Lord.
By pointing out the wrath of God towards the impious enemies of Christians, the Apostle does not at all want to give some satisfaction to Christians. He only wants to dissuade those who believe that our patient attitude towards the offenses inflicted on us destroys the moral order in the world and that through this evil people will triumph. No, says the Apostle, God Himself, as the most holy Judge, watches over the life of the world and will not allow evil to triumph over good.
Romans 12:20. So, if your enemy is hungry, feed him; if he is thirsty, give him drink: for in so doing you will heap coals of fire on his head.
“You will gather burning coals on his head,” that is, you will prepare for him bitter repentance and shame that will burn him like coals (Augustine, Jerome, Ambrose, etc.).
Romans 12:21. Do not be overcome by evil, but overcome evil with good.
“Do not be overcome by evil” - that is, do not succumb to the feeling, the desire to avenge the evil done to you. Let evil person will prevail, let him - temporarily - triumph. But evil will undoubtedly be overcome by the fact that a Christian will not want to imitate his offender and will not pay him an insult for an insult.
12:1
Therefore, I beseech you, brethren, by the mercy of God, present your bodies a living sacrifice, holy, acceptable to God, [for] your reasonable service
Our body is our property, we can dispose of it as we see fit. In the course of life, we can waste its resource in pursuit of the illusory benefits of this age until it completely disappears. And we can - and for the good of God's work, spend ourselves.
So, whether we use our body for our own pleasures or for the good of God’s work, Jehovah’s attitude towards us depends: whether He will rejoice that He has let us into His light or not. Actually, to sacrifice one's body to God means to force it (YOUSELF) to do something in this life for God and people through “I don’t want” and “I can’t”.
Why should one learn to sacrifice the body in the first place? Because MIND often agrees with God in EVERYTHING. But the body - often resists the benefits of God's work, it is often not at all profitable for it to fulfill God's commandments, he is more and more drawn to the earth, and not to the mountain. So it turns out that the flesh always desires what is contrary to the spirit, and this struggle between common sense and the wrong desires and feelings of the flesh torments every Christian a lot.
Holy sacrifice is pure. All who consider themselves Christians must not only have right thoughts, but also do right actions. Otherwise, if my thoughts are with God, and I present my body as a sacrifice to sin, that is, to the devil, then what is the point in my right thoughts? This occupation is empty - to think correctly, if we act correctly - we do not plan.
12:2
do not be conformed to this age, but be transformed by the renewing of your mind, so that you may know what is the good, acceptable, and perfect will of God.
Therefore, the only way to train your body and make it do what is useful for the cause of God is to acquire knowledge and understanding of WHY, in fact, sacrifice your body for God and drive it into Christian behavior by willpower and the power of your mind (the spirit of your mind - Eph 4 :23)?
Acquisition of knowledge with understanding will renew our life aspirations and will help to actually KNOW what it means for the body to perform sacred service and live as a man of the new world according to the laws of God - even in this age.
12:3-5
According to the grace given to me, I say to each of you: do not think [about] [yourself] more than you should think; but think modestly, according to the measure of faith which God has given to each.
4 For as in one body we have many members, but not all the members have the same work,
5 So we, who are many, are one body in Christ, and one by one members of another.
apparently, there were problems of ambition in the assembly of the Romans, so Paul carefully hinted that there are no unnecessary, superfluous and insignificant parts of the body of Christ and cannot be. Even an “eyelash”, if she works modestly in HER place, is an indispensable collaborator in the assembly of Christ: the “eyes” of the assembly protect from wind, litter and rain.
If, of course, she becomes stubborn and decides that she is capable of doing the work of "hands", for example, then embarrassment can only arise: the "eyelash" is not capable of moving the closet, for example. There will be no benefit from it in place of the hands. Only a hindrance. Therefore, if everyone in the congregation is focused on what HE PERSONALLY does best, it will benefit the WHOLE congregation and the cause of God. And there will be no confusion.
Every Christian must understand that if, for example, the body of Christ is taken apart and the arms, legs, head, etc. are laid out separately. - then no matter how good they are on their own - in this version without joint interaction and outside the body of Christ - they are completely useless for themselves, for God and Christ. So apart - we, no doubt, are good, but together - much better. Only in interaction is the body of Christ - the assembly - capable of moving mountains.
12:6-8
And how, according to the grace given to us, we have various gifts, [then], [if you have] prophecy, [prophesy] according to the measure of faith;
7 [if you have] service, [stay] in service; whether a teacher, - in teaching;
8 If you are an exhorter, exhort; distributor, [distribute] in simplicity; whether the chief, [rule] with diligence; philanthropist, [do good] with cordiality.
In order for everyone to have boots - it is not necessary that absolutely everyone knows how to sew them, it is enough that some can do it. Similarly, in order for everyone to live in houses, it is not necessary for everyone to be masons. It is the same in Christian congregations: someone is better able to help with his own hands, but he is not strong enough to encourage, because he has a silent character; someone is hospitable, someone is good at explaining something, but in the end - everyone needs each other, we get it. Everyone may well serve the gift that he has and you should not force everyone to be "shoemakers" or "masons"
Fortunately, in the congregation there is an opportunity for various talents to reveal themselves in full force: by doing the affairs of the congregation and being in the service of Jehovah, Christians can discover in themselves even previously unknown qualities. Those who are not gifted with anything cannot be in the congregation of God. If you learn this, it will become easier for the “shoemaker” and the “mason” to get along peacefully and not to criticize someone else's work.
12:9
Love [let it be] unfeigned; abhor evil, cling to good;
But all these gifts are completely meaningless if they are not held together, cemented by love and kindness. The action in people of these gifts of God is aimed at the benefit of other people. So love is a GENERAL gift from heaven to ALL Christians, regardless of the presence of other individual gifts, it is the main force that holds the whole assembly together into one whole.
If the “eyelash” in the body of Christ - the “hand” will fall in love with the love of Christ, will not wish her trouble, will not try to take her place, will not find fault with her and look for flaws in her hand, will not envy her ability to carry weights, etc. - the whole assembly will be well.
Only one more condition the Christian will have to comply with: since pretending to love for a long time does not work (falsehood pops up sooner or later) - we all have to love each other and the assembly as a whole - unfeigned. Sincerely, this can be done only through MEDITATION and the acquisition of KNOWLEDGE about Jehovah's plan regarding the VALUE of each of us in His universe.
I will add about love - Barkley's comment:
Love must be completely sincere. There should be no hypocrisy, no pretense, no base motives. There is love of convenience, when feelings are fueled by a possible benefit. There is also selfish love, which wants to GET much more than it GIVES.
So, these types of love - in the heart of a Christian - have no place
And here cling to good and move away from evil means CONSCIOUSLY force yourself to stop doing things that grieves God, harms you personally and His congregation, and strive hard to do what improves relations in the congregation and helps to do the will of God both for you personally and for the whole congregation.
12:10
be brotherly affection one to another with tenderness; warn one another in respect
If we understand that everyone is dear to Jehovah, then Maybe will treat each other with tenderness, as to all our neighbors, whom we love, appreciate and cherish. With such a warm relationship, it will not even be necessary to remind that in front of each other - do not prance and do not try to humiliate. In such a meeting, Christians protect each other, fearing to lose.
12:11,12
do not weaken in zeal; ignite in spirit; Serve the Lord;
12 take comfort in hope; in sorrow [be] patient, in prayer constant
in such gatherings, it is easier to remain faithful to God, not to lose zeal in serving Him, and to endure difficulties - with optimism. Together, you can rearrange the mountains.
12:13
take part in the needs of the saints; jealous of strangeness
about the needs of the SAINTS in connection with hospitality (hospitality to travelers), let's say this: we think that we are not talking about hospitality for 144,000 saints who should be with Christ in heavenly Zion - Rev. 14:1.
Rather, it is simply about Christians not being denied each other in hospitality, especially if the travelers came from afar. In those days, Christians had difficult conditions, they risked their lives - going to each other with encouragement and instruction in the word of God. So it was necessary to pay special attention to this. And even today it is very easy to figure out that fellow believers who have come from afar - at least the offer of shelter and food - will not hurt at all.
Why - " the Saints"? Because ALL followers of Christ are sanctified by the word of God and the blood of Christ.
John 17:19 And for them I consecrate myself, that they also may be sanctified by the truth.
Heb.10:10 By this will we are sanctified by the one-time offering of the body of Jesus Christ.
12:14,15
Bless your persecutors; bless, not curse.
15 Rejoice with those who rejoice, and weep with those who weep.
There is no point in cursing the persecutors. Why? Because a healthy sane adult will not resist God's image life. And if he resists, he is either sick, or not friendly with his head, or a baby. It is impossible to be offended by any of these categories of people.
But what does it mean bless the persecutors ? To wish that they would be converted and alive, and not that they would wallow even more in sins and burn in the fire of Armageddon.
And if someone is saddened by something, then you should not immediately rush with a cheerful pressure of abundant encouragement, that everything, they say, is nonsense, forget it! No. Singing songs to a saddened heart is like healing a wound with vinegar - Pr.25:20. You need to sing with those who sing, have fun with those who are having fun. In general, there is a time for everything: sensitivity will help a Christian not to confuse vinegar with balm and behave adequately in all cases, focusing on the situation.
12:16
Be of one mind among yourselves; do not be arrogant, but follow the humble; don't dream about yourself
and again about a small, but indispensable in its place "eyelash" in the body of Christ, which does not need to think that it can easily replace the entire "head" in the assembly. Otherwise, it will be difficult for her to live in the congregation of God.
12:17
and there is no need for “she” and all the other members of the body of Christ to respond to evil with evil, so as not to become like evil. Otherwise, what kind of a Christian will she be if she acts the same way as this world does?
A Christian needs to learn how to be useful in some way to all people. And it doesn't matter if people appreciate his efforts. Then he will become like a Christian.
So:
do not repay evil for evil to anyone, but seek good before all men.
But why exactly SO - right? Because, otherwise, evil will continue to live and prosper. And if you do not repay the same in return, then the evil will stop on the Christian and "die." And if every Christian becomes such a barrier to evil, how much less evil will there be in the world?
And if, moreover, we take into account that Christians are practically targets on which “heavy” and aimed “fire” is conducted by evil, then it becomes clear - HOW much evil finds its end on Christian “bastions”, IF they fulfill the principle of God not to repay evil for evil.
However, does this mean that evil should simply be tolerated? Optional: if a Christian patiently endures the daily evil done to him (for example, every day a neighbor steps on his foot as he passes by) and does nothing to free himself from this evil without violating the principles of God (for example, prompting neighbor to see evil and stop doing it or not let him step on his foot), then this is his personal choice.
But no one says that evil must be endured: if there is an opportunity to solve the problem by God's methods, it is better to do it. But if there is no way to protect ourselves from evil by God's methods, there is still something to rejoice about: if we have managed to extinguish another portion of evil for today, small or large, and finish on ourselves with the help of our own conscious efforts and the spirit of God, then evil will not go further, and, therefore, do not multiply.
12:18
If it is possible for you, be at peace with all people
And also, of course, you need to try to do well with all people. But Paul understood the realities of life, and therefore added - IF this will be possible. It turns out that sometimes this is impossible: if the "receiving" side - sends us with our kindness and truce - regularly away and mocks our efforts to do good - well, there is no need to impose these Christian values on it.
Sometimes it happens that our understanding of "doing good and being at peace with everyone" is very different from good and peace in the understanding of those to whom we intend to offer our good in peace.
For example, we offer people to study the Bible and change their destructive lifestyle, and they shy away from this kind of our goodness in peace and ask: “give me better for a bottle.”
Or, for example, we, our relatives, argue with us every day because of our beliefs and demand to leave all these nonsense, instead, completely switch to them and fulfill their whims in order to maintain peace with them. Do we want to be at peace with them? Of course, we do not want to quarrel with them. But the price for which they offer to buy the world from them is too high.
So, in such cases, it is IMPOSSIBLE for a Christian to do good and be at peace with those who have about good and peace - too much of their own special personal understanding. Yes, and the desire to do good to those who defiantly and with stubborn constancy rejects him - Jehovah inevitably dries up over time - and he gets tired of showing mercy - Jer.15:6. A person is much weaker in this and depletes much faster.
And what to do in such cases? Yes, nothing special: for your part, do nothing wrong with respect to them - from the point of view of Jehovah, and that's all. And how those who demand from us their own good with the world will relate to this will no longer matter.
12:19
Do not avenge yourselves, beloved, but give place to [God's] wrath. For it is written: Vengeance is mine, I will repay, says the Lord.
There is something to think about here. Revenge is unacceptable for a Christian. Why? If you look at it, every person exists in this world according to the will of Jehovah. Everyone is allowed to live the way they like. And everyone is considered by God for suitability for the new world. If my neighbor likes to step on my foot every day as he passes by me, what can I do?
Revenge, for example. To do this, I will have to focus on catching my neighbor in the same way every morning and waiting for the right moment to step on the foot in return. What will my life be like then? MY life will no longer belong to me. I will become a slave to my neighbor's foot. BUT!! a slave of God - in this situation, I will never be forever.
What else can be done? Take care not to expose your foot to your neighbor. As a rule, avoiding unpleasant situations from your neighbor is possible for a prudent person in most cases. Avoid them if you wish. If there is no desire to avoid troubles, it means that you simply like to stay in them. But then there is no problem with revenge.
What else can be done? You can try to convert an evil neighbor and touch his heart by doing him good in return for his evil. Revenge is not capable of touching the heart of the evil one.
How much time and in what form - to do good to your neighbor - in response to evil? It is up to everyone to decide. It all depends on:
1) the power of desire to turn the evil one to God.
2) From understanding WHAT is good from the point of view of Jehovah for the neighbor. It can sometimes look unexpected for us: instead of being treated with love and the best tidbit, we are suddenly deprived of communication. And this may turn out to be the only true option for good for us, in which we can rethink our behavior and turn to God.
I recalled an example when Kutuzov's strategy to leave Moscow turned out to be good for Russia. They called him a coward and a traitor. However, he calculated everything and knew what kindness he did for Russia.
3) And how the neighbor is receptive or unreceptive to good: if he likes to stay in his evil, then it is completely optional and even harmful to impose good on him, because this can cause aggression in him. Just as it is not necessary and harmful to constantly go to your neighbor with an offer of kindness, knowing in advance that because of this, he will certainly trample on his foot.
Total: we did NOT create such an evil neighbor, it is not for us to take revenge on him, it is not for us to deal with his dirty tricks. We can choose to either walk away from it. Or negotiate with him. (if there is such a possibility). Or try to convert your neighbor with kindness. Or endure his evil in the belief that in due time God will certainly deal with the flights of all. The choice, in fact, the Christian has little: Being reviled, He did not reciprocate; suffering, did not threaten, but betrayed it to the Judge of the Righteous- 1 Peter 2:23
12:20
So, if your enemy is hungry, feed him; if he is thirsty, give him drink: for in so doing you will heap coals of fire on his head.
Why feed the enemy IF he is hungry? Note: the word “if” here is not accidental: if the goal is to turn the enemy to God and soften his heart, you need to wait for the moment when he is hungry, that is, he will be ABLE to pay attention to the fact that they are being treated kindly and evaluate it (to be able to compare it with how he himself does not do well).
For if the enemy is NOT hungry, then it is inappropriate to offer food, reconciliation efforts will be spent in vain, the goal of reconciliation will not be achieved, and the food offered may well fly in the face of a Christian.
It is clear that here we are talking not only about literal hunger and literal food: about ALL possible cases of goodness offered BY THE WAY and ON TIME.
To touch a person, a cordial attitude is appropriate, not revenge. Revenge can break a person's spirit; and kindness, perhaps, will touch his heart.
By doing good to your enemy, says Paul, "you will heap burning coals on his head."
In what sense can burning coals be heaped upon the head of one who does evil to us in return for our good?
Paul here speaks of punishment for those who remain an enemy and do evil in return for good.
It is one thing if our enemy does evil to us, but we also do evil to him or do nothing (for example, we can’t do good, imperfection, for example, interferes). In this case, his "enemy" attitude towards us can at least be understood and justified.
But if the enemy remains an enemy despite the good attitude towards him and good deeds on our part, then God will certainly punish him: in this case, he has much less mitigating excuses, and the chances are that on the day of God’s wrath burning things will fall on the head of such an enemy. more coal.
In itself, the reaction of the enemy, stubbornly responding with EVIL to GOOD, will be a kind of target for designating the "target" of hitting those "burning coals" with which they will punish him:
Proverbs 17:13 Whoever repays good with evil, evil will not depart from his house.
12:21
Do not be overcome by evil, but overcome evil with good.
And again - there is no better commentary by Barkley on this topic:
Whoever descends to revenge will be defeated by evil. Evil is never overcome by evil. If hatred is answered with more hatred, it will only increase; but if it is answered with love, then the antidote is found. As Booker Washington said, "I won't let anyone humiliate me to the point where I hate him." The only effective way to neutralize an enemy is to turn him into a friend.
A Christian does not have to wait for the coming century in order to act according to Christ: one must become a resident of Jehovah's world order already in this century and be not of this world already now.
A. Consecration to God (12:1-2)
Rome. 12:1-2. The practical part of the epistle begins with the exhortation: "Therefore I beg" The word "therefore" reflects a logical connection with the previous section (compare with its use in 3:20; 5:1; 8:1). The apostle admonishes proceeding from the "mercy of God" (the corresponding Greek word oiktirmon is also found in 2 Cor. 1:3: Phil. 2:1; Col. 3:12 and Heb. 10:28). On the theme of God's mercy, Paul dwelled in detail in the first 11 chapters. Now, in the name of this mercy, he pleads with his readers: "Present your bodies (compare with 'members' in Rom. 6:13) a living sacrifice."
The believer's body is the temple of the Holy Spirit living in it (1 Cor. 6:19-20). In the light of the Old Testament sacrifices, the concept of "body" here symbolizes life in all its fullness, which is manifested through the body. But unlike the Old Testament sacrifices, here we are talking about a "living sacrifice." And such a sacrifice is "holy (separated from the world) and acceptable to God" (12:2), being provided for "reasonable (meaning - spiritual; in Greek the same word is logicen, as in 1 Pet. 2:2, where it is translated as "verbal" - "verbal milk") of service" (Losterian is any service to God, such as the ministry of priests and Levites).
Christians are both believers and priests, identified with the great High Priest Jesus Christ (compare Heb. 7:23-28; 1 Pet. 2:5,9; Rev. 1:6). The believers' offering of their whole life as a sacrifice to God corresponds to their holy service to Him. In the light of the mercy of God (Rom. 1-11) discussed in detail by Paul and clearly argued by him (Rom. 1-11), such a service is a worthy response of believers to God's grace.
The apostle shows that the "sacrifice" to which he calls the believers implies a complete change in their life, both in the negative and in the positive aspects of it. “Do not be conformed to this age (in the meaning of “world”)” (the word “do not be conformed” is found only in 1 Pet. 1:14), the apostle commands first of all. The lifestyle of the "present evil age" (Gal. 1:4; compare with Eph. 1:21) must now be abandoned. Then Paul says, "But be transformed by the renewing of your mind." The Greek word metamorphose means complete transformation from within (compare 2 Corinthians 3:18).
The center of this change lies in the mind (noos) of a person, which controls his life position, thoughts, feelings and actions (Eph. 4:22-23). If the believer's mind is constantly renewed under the influence of the Word of God, prayers and communication of this person with other believers, then his whole life is "transformed."
Paul adds, "that we may know (literally, be convinced by experience) that the will of God is good, acceptable, and perfect." The listed three properties are not the properties of God's will, as can be concluded from our Russian (and some other) translations. Paul wants to say that the will of God always proceeds from that and is directed to that which is good ("good"; in particular, for every believer) and perfection, pleasing to God.
As the believer is renewed in his mind and becomes more and more like Christ, he is seized with an ever greater desire to live not according to his own will, but according to the will of God. After all, he will know that the will of God pursues what is good for him (and this is pleasing to God), and is perfect in every respect. It provides for all his needs. But in order to understand, desire and do what is pleasing to God, the believer must be constantly renewed spiritually.
B. About Christian ministry (12:3-8)
Rome. 12:3-5. The believer's dedication to God and his change of lifestyle is manifested in his ministry of spiritual gifts in the body of Jesus Christ. As an apostle of Christ ("according to the grace given to me"; compare 1:5; 15:15-16), Paul warns "every" believer: "think not of yourself more than you ought to think." A high opinion of oneself is not characteristic of a true Christian. Paul urges his readers, "but think modestly, but according to the measure of faith which God has given to each one."
It is important to understand that God gave faith to each Christian differently, but to each it is given to serve Him, and that is why one should think of oneself "according to faith", that is, according to one's service to God. Paul emphasizes in a whole phrase that human pride is not pleasing to God (cf. 3:27; 11:18,20) in part because all the natural and spiritual abilities that a person possesses are given to him by God. Therefore, every Christian should be characterized by humility and the consciousness that he is only one of the members of the body of Christ.
For clarity, the apostle resorts to the parallelism that exists between the physical body of a person, each of whose members (organs) has its own specific functions, and the community of believers who make up the spiritual body in Christ (compare 1 Cor. 12:12-27; Eph. 4: 11-12, 15-16). The point is that it is not the body that serves the individual members, but the individual members serve the body. The difference between "many" contributes to the unity of the whole body. That is why it is so important that everyone should judge himself sanely, as well as correctly evaluate the various gifts of God and skillfully use them in the work of the church ministry.
Rome. 12:6-8. Paul proceeds to consider how to put into practice what was discussed above (verses 3-5), that is, how to use the spiritual abilities received from God in the church ministry (verses 6-8). The principle by which he is guided is "we have different gifts" (compare verse 4) - "but not all members have the same work"; compare also with 1 Cor. 12:4). God gives gifts to believers by His grace.
Paul lists seven such gifts, and none of them, with the possible exception of prophecy, are explicit and visible gifts. Those who have the gift of prophecy must prophesy "according to faith." In other words, the one who prophesies, i.e., conveys God's message for the sake of "edification, exhortation and comfort" (1 Cor. 14:3) must do this in accordance with the truth revealed by God before (about "faith" as 1:23; Jude 1:3,20). And here are six more listed gifts: "service", teaching, exhortation, distribution, leadership, doing good. Helping people in their needs should be generous, not stingy (compare 2 Cor. 8:2; 9:11,13).
Leading (“leading”; literally, “standing in front”; compare with “leaders” in 1 Thessalonians 5:12) must be diligent, that is, zealous and serious, and not lazy and without enthusiasm. Charity should be carried out with cordiality, that is, with joy, and not dejectedly. Three of these seven gifts are also listed in 1 Cor. 12:28 - prophets, teachers, leaders (in Russian - "to others he gave strength ... to control"); and two in Eph. 4:11 (prophets and shepherd teachers). The Apostle Peter mentions the gift of ministry (1 Pet. 4:10-11). Every believer is to serve faithfully with the gift he has.
C. Christian Relationships with One Another and with the World (12:9-21)
In this section we find a number of short teachings concerning the relationship of believers with others, both saved and unsaved.
Rome. 12:9-10. These teachings, which are of particular importance, the apostle begins with what is the key to their successful fulfillment: let love (meaning - yours) be unfeigned (literally - "without hypocrisy"). That is, such as God nourishes for believers, and which is "poured into their hearts" by the Holy Spirit (5:5). It is this kind of sincere, "unfeigned" love that Christians should show by the power of the Holy Spirit to other people. The Greek word anipokritos, "not hypocritical," translated here as "unfeigned," is found in 2 Cor. 6:6 and 1 Pet. 1:22, also applied to love; in 1 Tim. 1:5; 2 Tim. 1:5, where it refers to faith; and finally in Jas. 3:17 - applied to wisdom.
This first command is accompanied by two others, as it were, following from it: "Avoid evil, cling to good." Many theologians believe that these two phrases reveal the nature of unfeigned love and paraphrase the verse as follows: "Let love be unfeigned, turning away from evil and clinging to good." Aversion to evil (sin) in all its manifestations is often spoken of in the Bible (Ps. 96:10; 119:104,128,163; Prov. 8:13; 13:5; 28:16; Heb. 1:9; Rev. 2: 6). Aversion from evil must be accompanied by a striving (“clinging”) to good (compare 1 Pet. 3:11).
The love poured into the hearts of believers from God should be directed to other believers. The Greek word philostorgoi, translated as "brotherly", suggests the tenderness that accompanies the relationship of close people in the family. As in Rome. 12:9, the second part of the sentence explains the first. Thus, verse 10 can be translated as follows: "Be kind to one another with brotherly love, as members of one family, honoring each one first of all the other" (compare with the phrase in Phil. In this sense, “warn” should be understood as “put others ahead of yourself”).
Rome. 12:11-12. The following are some guidelines on what personal qualities a believer should have in order to attract more people to himself. The key thought of verse 11 is expressed in the last part of it: "Serve the Lord." The very first two phrases of this verse explain exactly how the believer should serve the Lord, being His servant (in Greek, doulos; compare 1:1): “do not weaken in zeal,” i.e., be zealous, not knowing hesitation, not giving in laziness; "Fiery in spirit" (the word zeontes, translated "flaming," occurs again only in Acts 18:25, where it is used in relation to Apollos). The word "spirit" here can mean both the personal spirit of a person and the Holy Spirit. In serving God as His servants, believers should be diligent and enthusiastic.
The three instructions in verse 12 can be seen either as independent or as complementary to the explanation of how to serve the Lord. "Rejoice in hope." After all, the hope in Christ is a source of joy and comfort for believers (Rom. 5:2-5; 1 Pet. 1:6-9). "In tribulation, be patient." That is, believers must endure the trials that are sent to them (compare Rom. 5:3). "In prayer (be) constant." Christians must continually ask God for wisdom, strength, and guidance (compare 1 Thessalonians 5:17). On constancy in prayer Acts. 1:14; 2:42; Qty. 4:2.
Rome. 12:13. Returning to the duties of Christians towards other believers, Paul exhorts: "Take part in the needs of the saints" (literally: "share with the saints, meet your needs together"). This was characteristic of the church in Jerusalem (Acts 2:44-45; 4:32,34-37). The same concern for others prompted the believers in Antioch (Acts 11:27-30) and Paul himself to provide material assistance to Jerusalem Christians (1 Cor. 16:1-4; 2 Cor. 8-9; Rom. 15:25 -27). The second commandment of the apostle sounds in the same plan: "zeal for hospitality" (literally - "be friendly to strangers"). Both of these ministries - helping those in need, and hospitality or hospitality - belong to the aspects of helping others.
Rome. 12:14-16. The apostle's instructions in these verses concern the reaction of believers to the actions and feelings of others, both believers and unbelievers. Usually hatred and persecution from other people causes the persecuted to respond with hatred, however, Paul says: "Bless your persecutors, bless, and do not curse" (compare Matt. 5:44). It is possible that Paul was thinking of Stephen (Acts 7:59-60) or of Jesus Christ Himself (Luke 23:34) when writing these lines. Both of them prayed for those who tortured and killed them, asking God to forgive them.
Christians should be sympathetic towards other people (both believers and non-believers). Paul instructs: "Rejoice with those who rejoice, and weep with those who weep." From this follows the following instruction: "Be of one mind among yourselves" (literally - "treat one another equally; as they treat you, so you treat others"; compare Rom. 15:5; Phil. 2:2; 1- Pet. 3:8). Only in this case it is possible to sympathize with each other.
In the development of this thought, the following two instructions are given: "do not be arrogant" (i.e., "do not think too much of yourself" (compare Rom. 11:20; 12:3), but "follow the humble" i.e. learn to put yourself on the same level as those who do not occupy a high position in life; compare James 2:1-9). These two instructions are summed up in the last instruction of the verse, essentially repeating the same thought as in the second instruction, "do not dream of yourself" (literally, "do not imagine yourself excessively"; compare Prov. 3:7; Rom. 11:25). One who thinks too highly of himself cannot sympathize with others.
Rome. 12:17-18. The teachings set forth in verses 17-21 relate to the sphere of relations between believers and unbelievers, who harm Christians (verse 17), are their "enemies" (verse 20). The principle of justice in Old Testament it was - "an eye for an eye" (Ex. 21:24), but Paul writes: "Return evil for evil to no one" (compare 1 Pet. 3:9). On the contrary: "take care of the good before all people" (the word kala - "beautiful", translated as "good", is used in an ethical sense, in the meaning of "what is noble").
Paul then commands believers to "be at peace with all men" (compare "be of one mind with yourselves" - Rom. 12:16). But realizing the limits of human possibilities, he adds: "if it is possible of you." Peaceful, harmonious relationships with other people are not always achievable, but may the believer not be held responsible for breaking the peace (Matt. 5:9).
Rome. 12:19-21. The apostle Paul is characterized by the alternation of teachings in a positive form with those in a negative one. He begins verse 19 with a negative instruction (cf. 17a): "Don't avenge yourself." Instead of taking revenge on the offender, "give place to the wrath of God," and this is because God Himself said, "Vengeance is mine, I will repay" (Deut. 32:35; compare Heb. 10:30). The classic example of this behavior was David, who did not kill Saul, although God twice seemed to deliver him into the hands of David.
In light of God's promise of retribution for the evil that He Himself will punish, Christians must feed their enemies if they are hungry and give them drink if they are thirsty, in other words, they must respond to the evil they do with Christian love. The phrase "you will heap burning coals on his head," like the first part of verse 20, is taken from Prov. 25:21-22. Here, probably, one of the Egyptian rituals was meant, according to which a person, wanting to show that he deeply repents of something, had to wear a pot of red-hot charcoal on his head.
Help in need, rather than cursing, will rather help the offender to be ashamed of his behavior and repent of it. Paul sums up what he has said in the following words: "do not be overcome by evil" (i.e., do not give in to the temptation to take revenge), "but overcome evil with good" (compare Matt. 5:44 "love your enemies"). And here again - the alternation of the teaching about what not to do, with the teaching about how to do (compare Rom. 12:9,11,16-20).
Offers a way for us to do verbal service. It consists in that we are not conformed to this age; for in it there is nothing permanent and lasting, but everything is temporary and has only an external image (σχήμα), and not an essence or abiding being. So, do not conform, he says, and you with the age of sim that does not have a permanent essence, that is, do not think about what is in it. But be transformed by the renewal of your mind i.e. always update. Have you sinned? Is your soul shattered? Update it. Have you partially corrected your morality? Try to correct it more and more, and you will become new, always changing for the better. Note, then, that he called the world an external image (σχήμα), meaning its destructibility and temporality, while he called virtue an essential image (μορφ"), since it has natural beauty and does not need external masks and embellishments. The world has an external image, in order to deceive us, and virtue shows its essential image without masks.Therefore, we must always be transformed according to virtue, renewing ourselves from evil to good and from a lesser virtue to a greater one.
Saying that we are always renewed by becoming new shows what is the use of this renewal of the mind. It says useful so that you know what the will of God is. Whoever has become dilapidated in mind does not know what the will of God is, does not know that God wants us to live in humility, love poverty, cry and do everything else commanded by God. On the contrary, he who is renewed in spirit knows what the will of God is, he knows exactly the same as the Jews who keep to the law. The law was also the will of God, but not pleasing and not perfect; because it was given not as the main will, but as adapted to the weakness of the Jews. The perfect and pleasing will of God is the New Testament. However, according to Basil the Great, you can understand it that way. There are many things that God wants. He wants something else for doing good to us: this is called good, as full of goodness; He wills otherwise, as being angered by our sins: this is called evil, as it grieves us, although its goal is good. Therefore, whatever God wants to do good to us, that we must imitate, and what arouses a feeling of sorrow, that we should not do; for we are not the servants of evil, but evil spirits. Therefore, first, notice the will of God, whether it is good; then, when you know this, see if this will is pleasing to God. For there are many good things that are not pleasing to God, because they are done either at the wrong time or by the wrong person, as it should be. For example: it is good to incense to God; but when Uzziah did this, he did not please God (2 Chronicles 26:16). Again, it was good for the disciples to learn the mysteries, but for them to learn them ahead of time, it was not pleasing: You, speaks, now you can't fit(John 16:12). When something turns out to be good and pleasing, then try to make it happen without defects, exactly as required, without deviating from it. For example: distribute in simplicity(Rom. 12:8), that is, with generosity; but if this is done with avarice, then the distribution does not exactly agree with what is required regarding it.