Romans 12: 1 – 21
Be the good guy not the nice guy
1 I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. 2 And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God. 3 For I say, through the grace given to me, to everyone who is among you, not to think of himself more highly than he ought to think, but to think soberly, as God has dealt to each one a measure of faith. 4 For as we have many members in one body, but all the members do not have the same function, 5 so we, being many, are one body in Christ, and individually members of one another. 6 Having then gifts differing according to the grace that is given to us, let us use them: if prophecy, let us prophesy in proportion to our faith; 7 or ministry, let us use it in our ministering; he who teaches, in teaching; 8 he who exhorts, in exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness. 9 Let love be without hypocrisy. Abhor what is evil. Cling to what is good. 10 Be kindly affectionate to one another with brotherly love, in honor giving preference to one another; 11 not lagging in diligence, fervent in spirit, serving the Lord; 12 rejoicing in hope, patient in tribulation, continuing steadfastly in prayer; 13 distributing to the needs of the saints, given to hospitality. 14 Bless those who persecute you; bless and do not curse. 15 Rejoice with those who rejoice, and weep with those who weep. 16 Be of the same mind toward one another. Do not set your mind on high things, but associate with the humble. Do not be wise in your own opinion. 17 Repay no one evil for evil. Have regard for good things in the sight of all men. 18 If it is possible, as much as depends on you, live peaceably with all men. 19 Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, “Vengeance is Mine, I will repay,” says the Lord. 20 Therefore “If your enemy is hungry, feed him; If he is thirsty, give him a drink; For in so doing you will heap coals of fire on his head.” 21 Do not be overcome by evil, but overcome evil with good.
There is a difference between being a nice guy and being a good guy.
It’s easy to forget this, especially as the cliché that “nice guys finish last” is reaching a fever pitch in today’s world. People do not even know what gender they are.
So, today I want to let you know that there is a big difference between being “nice” and being “good.” Many of the men we admire most were known for being brilliant, opinionated, eccentric, kind, supportive, and loving.” Compare these characteristics and see how you measure up.
This is because while being “nice” merely involves knowing how to be polite (which people have a right to automatically expect from you), being “good” requires you to display in your words and action a genuine interest and connection with others. Similarly, while “nice” men are accommodating, and pleasant, “good” men are interesting and offer something that people can’t find anywhere else.
Our Lord Jesus stated an important fact as recorded by the apostle Matthew in chapter 19 verse 17 of his book, “So He said to him, “Why do you call Me good? No one is good but One, that is, God. But if you want to enter into life, keep the commandments.”
So, there is only One Who can qualify as good.
Yet, our Holy Creator God does not lower the bar for us to follow His Great and Holy ways as our King Jesus Christ informed us in chapter 5 of Matthew’s book, “Therefore you shall be perfect, just as your Father in heaven is perfect.”
Now we are in a bind when we realize that this is something we cannot accomplish. Not to worry. Our Wonderful Holy Master has this covered for us as He says in chapter 10, “But Jesus looked at them and said to them, “With men this is impossible, but with God all things are possible.”
We can do all things with our Holy God Jesus Christ. Thank You Lord.
We start off this chapter as Paul now calls on all Christians therefore (‘by the mercies of God’) to totally consecrate themselves to God’s service. It is an urgent call to action in response to what God has done for them. He is calling on them to live out the ‘newness of life’ (6.3) that they have received, something which will result in:
. their consecration of themselves to God (12.1-2).
. their commitment to help each other (12.3-8).
. their living of a consistent Christian life before outsiders (12.9-21).
In this passage Paul calls on God’s people so to present their bodies as a living offering to God, through their having died with Christ and risen with Him, that they live lives of total purity and goodness. This is then spelled out in detail, first in relation to the church, and then in relation to the world. And he concludes the section with the requirement that they ‘put on the LORD Jesus Christ’, and make no provision for the flesh.
1 I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. 2 And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God.
Paul calls on the Roman Christians to perform an act of priestly service, on the basis of God’s many mercies revealed earlier, by offering their whole beings as a living sacrifice, totally devoted to God (holy), and free from all spot of blemish (acceptable), something which it can be through the righteousness of Christ given to His people.
Paul pleads with his readers on the basis of the mercies of God that he has been outlining. These have included being accounted as righteous through faith, having received the gift of the righteousness of God in Christ, having been crucified with Christ and having been raised again in Him, having received newness of life, having experienced the power of the Spirit at work within them, and having been conjoined together with Christ.
They are called on ‘to present (yield) their bodies as a holy and acceptable living sacrifice to God.’, being united with Christ in His sacrifice of Himself.
The presenting of themselves to God is to be their continual act of spiritual service, evidencing the work of the Spirit within them, and their offering is to be holy and acceptable to God in all that they do. Just as the Old Testament sacrifices had to be ‘holy and without blemish’ so must the Christian sacrifice. Nothing less is worthy of God. Our lives are to be such therefore that at any moment they could be presented to Him and be totally acceptable in His sight.
The words translated ‘spiritual’ can also mean ‘reasonable’. And this life of dedicated and practical worship is to be lived out in a spiritual and rational manner by not being conformed to this world (or ‘this age’), with its desires and lusts and vanities (thus by not having the mind of the flesh), but instead, by being transformed by the renewal of their mind (responding to the mind of the Spirit, by responding to the life of Christ within them) so that they might demonstrate to the world and to angels and to men, (and to themselves), the good, acceptable and perfect will of God.
The concept of sacrifice must not, of course, be over pressed. Only Jesus Christ could be a guilt offering and an atoning sacrifice. We are, therefore, more to be whole offerings, thanksgiving offerings and freewill offerings, excluding the atoning element that even they necessarily had within them, for in our case, full atonement having already been made by Christ, no further atonement is necessary. The element that Paul has in mind is the total offering of ourselves in ‘new life’, having died with Christ and risen with Him.
Paul’s position counteracts much of the teaching around at the time among Greek speaking people which considered the body as evil, and but the prison-house of the spirit. According to their ideas it was the release of the spirit by various means that could finally involve them with God through a series of intermediaries. Paul renounces such an idea. He emphasizes that we are to offer our bodies directly to God.
The Christian lives in an age when sin is paramount, and when the world is ruled by the desires of the flesh, by the desires of the mind, and by false ambition (the pride of life).
The unbeliever is not in control of his life. He is controlled and shaped by the spirit of the age, indeed, ‘the spirit now at work among the sons of disobedience’ (Ephesians 2.2). But the Christian has died to these things in Christ and has risen to newness of life. He no longer has any part in them. He does not allow himself to be controlled by the world’s straitjacket but is free to live a pure and holy life for Christ. And this is possible because he has been transformed by the renewal of his mind. He is renewed in the spirit of his mind (8.2-16), and ‘has put on the new man which, after God, has been created in righteousness and true holiness’ (Ephesians 4.23-24). He walks in newness of life (Romans 6.3-4). He no longer sees things as the world sees them. He does not look on the things that are temporal, but on the things that are eternal (2 Corinthians 4.18). He has ‘the mind of Christ’ illuminated by the Spirit (1 Corinthians 2.16). But in saying this we must not overlook the fact that the mind of Christ is especially revealed in His teaching in the Gospels. Anything that is not fulfilling that is not the mind of Christ.
By their minds being transformed they will understand what is fully required by the will of God, thereby ‘proving’ in their hearts
1). what God will see as good
2). what God will see as acceptable
3). and what is perfectly in accord with God’s will.
In chapter 11.16-24 God was seen as ministering to His people in establishing and building up the olive tree which represented Messiah and His people, with branches removed or added according to His purpose. Now we see the man ward side of that operation as the branches themselves, the members who are one body in Christ (as they were one in the Messiah as the olive tree), are to cooperate in supplying the needs of all the members (branches), maintaining the health of the body (the olive tree), each being careful to recognize his own position in the scheme of things.
3 For I say, through the grace given to me, to everyone who is among you, not to think of himself more highly than he ought to think, but to think soberly, as God has dealt to each one a measure of faith.
The consequence of being transformed by the renewing of our mind is that we begin to look at everything differently. The arrogance of this world is replaced by a new humility, as we recognize that we have moved into a different sphere. Thus, the Christian is circumspect in his attitude and behavior towards his brothers and sisters in Christ, recognizing in all humility his great need to serve God only up to the level of his faith. Great gifts do not make great Christians unless they are exercised in accordance with true faith given by God. If our gifts are not utilized in total dependence on God, then they can be a hindrance rather than a benefit.
So, Paul exhorts them as one to whom Apostleship has been granted (1.5), an Apostleship accompanied by the gracious activity of God in guiding his thinking. He himself is acting according to his measure of faith. And he warns that the members of the body are to be wary of having too high an opinion of themselves. Rather they are to make a sober assessment of what gifts they have been given and what part they are to play, under God’s guidance, in the maintenance of the body, in accordance with the faith that God has given to each one of them. The criterion is to be, not their natural gifts, but their level of faith and dependence on God.
It is noteworthy that he does not see them as being controlled by the leadership, but as having a certain autonomy as they consider the part they are to play in the body of Christ. There was an element of freedom in their exercising of their gifts. Nevertheless, freedom brings responsibility, so they are to ensure that they act within God’s enabling. It would, no doubt, be seen by Paul as something to be watched over by the ‘overseers, but the Spirit could override the overseers.
4 For as we have many members in one body, but all the members do not have the same function, 5 so we, being many, are one body in Christ, and individually members of one another.
There is a clear resemblance between this description of God’s people as a body, and the description of it as the olive tree (11.16-24), the similarity lying in the fact that they are one whole, and yet separate members of one whole. We may see a difference lying in the fact that the olive tree had included in it the branches of rejected Israel which had been broken off, but the same may be said of the body (John 15.1-6). In neither case is what has been broken off a genuine constituent of the true olive tree and the true body. The other difference is that the olive tree had indicated ideal Israel in its association with the promises of God and with the Messiah. This indicates the living body in which His people are united in Christ (Galatians 3.28), in the body which IS Christ (1 Corinthians 12.12), in what is the new nation of Matthew 21.43, in the new Vine of John 15.1-6.
The body is never seen as distinct from Christ, for the body is Christ’s body into which the members have been incorporated. It is Christ Himself Who Is the body. It is therefore wrong to speak of the church as ‘the body of Christ on earth’. Rather the church has been united with Him in His heavenly body and is in the heavenlies in Him (Ephesians 2.1-6), while physically operating on earth.
All of us believers being in His body are many members, each having his part to play in building up the whole. Each does not have the same office, for differing gifts have been distributed to some throughout the body. But all are to remember that we are one body in Him, and must therefore maintain unity, being members one of another (1 Corinthians 12.12-27).
6 Having then gifts differing according to the grace that is given to us, let us use them: if prophecy, let us prophesy in proportion to our faith;
These gifts are not natural gifts, they are spiritual gifts. The naturally gifted may not be spiritual and may become a danger to the church (3 John 9). But these are gifts given by the Spirit (1 Corinthians 12.8, 11) through the gracious activity of God, as He gives gracious gifts to each. The list is interesting as including the gifts of giving, and of demonstrating compassion and mercy in works of mercy.
The gifts are now outlined in detail, together in each case with an exhortation with regard to its use: the gift of service, the gift of teaching, the gift of exhortation, the gift of being able to give generously, the gift of ruling with diligence, the gift of showing mercy and compassion cheerfully through a demonstration of practical love. These gifts as listed are sevenfold indicating their divine completeness.
The gift of prophecy was an important one in the early church, when there was no New Testament and the Spirit guided men in interpreting the (Old Testament) Scriptures for the benefit of the new community. It was not basically a gift of foretelling the future (although that did occur), but a gift of presenting the truth adequately. And it was not to be uncontrolled. In 1 Corinthians we learn that what was prophesied had to be assessed by other prophets (1 Corinthians 14.29-32). And here he stresses that it should be given ‘according to the proportion of our faith’. It is faith in a revealed body of truth. So, the prophet is both not to go beyond his own spiritual ability, and beyond the true knowledge which results from truly believing in what has been revealed. In other words, beyond the teaching which is in accordance with the traditions of the Apostles as maintained within the early church and finally laid down in the New Testament.
Any prophet or any church which goes beyond what is found there is to be brought back by other prophets and churches to that body of revealed truth. Anything beyond that is speculation.
7 or ministry, let us use it in our ministering; he who teaches, in teaching; 8 he who exhorts, in exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness.
All Christians are to keep themselves to what they do best in accordance with the gift(s) given to them by God. Those who serve in the church in different ways are to give themselves to that service, and those who teach are to give themselves to their teaching, fulfilling their God-given responsibilities as to the Lord. The word for service indicates mainly catering to the needs of others in every way, something of which our Lord Jesus was the prime example (Mark 10.45). It would include ensuring that all had their needs met (Act 6.1-6), both spiritual and physical. Teaching involved ensuring that guidance was given in accordance with Scripture and ‘the testimony of Jesus’.
Exhortation and encouragement (not necessarily just in preaching) was a separate gift, as some were enabled by the Holy Spirit to stir fellow-Christians up to obedience, and encourage them in their daily lives, both spiritually and materially. For there were no social services to cater to the physical needs of the members, and Christians were therefore to fulfil this role, especially towards their fellow-members. The church was to provide the social services. The ability to give humbly and unostentatiously in a liberal manner was another gift of the Spirit (verse 13).
The word translated ‘liberality’ means ‘with singleness of heart and purpose’. It was to be genuine, unselfish giving. They were not to be like those who, when giving in the Temple, made sure that everyone saw what they were giving. The gifts would then be used in the ongoing ministry of the church, including the benefiting of those in the church who were in physical need, and who had no one to care for those needs (1 Timothy 5.3-4). In return those who benefited had a responsibility of continuing in prayer (1 Timothy 5.5).
Those who administered the affairs of the church were to do it with due diligence. It is noteworthy that ‘ruling’ was not seen as the primary gift (it comes well down the list), or as making someone especially important. It was to be carried out as a service with true humility, not as something that put the person above others. Meanwhile those whom the Spirit enabled in acts of mercy and compassion were to do it cheerfully. The whole body were to pull together in their concern the one for the other.
Having dealt with what was necessary for the edifying and upbuilding of the body of Christ, Paul now turns to what is required of Christians as they live ‘in newness of life’ (6.3-4). In the terms of chapter 6 we are to be ‘slaves of righteousness’ (6.18). The injunctions appear in one sense to be a miscellany, but they cover various aspects of daily experience, and they present us with a picture of the fully illuminated Christian life. We can see behind the exhortations that follow both the teaching of Jesus, and that of the Old Testament Scriptures (specifically in verse 19). They present a general guide for living, and a call for Christians to let their love work itself out, both in the church fellowship, and in the world
9 Let love be without hypocrisy. Abhor what is evil. Cling to what is good.
As befits a depiction of the teaching of our Lord Jesus the list commences with the requirement to love truly. We are called on to reveal love in our lives, love for our fellow-Christians, and love for our fellowman, a love that is genuine and true. Please give special note that Paul assumes that the Christian will ‘love’. It is so basic to be a Christian that it does not have to be ‘required’ of them. Rather his emphasis is on what kind of love it should be. It is not to be like the love of an actor playing a part. It is to be genuine and from the heart. Such love was at the very heart of the teaching of our God Jesus Christ. For about our fellow-Christians The Holy Son of God, Jesus said, ‘this I command you, that you love one another as I have loved you’ (John 15.12). ‘In this will all men know that you are My disciples, if you have love one for the other’ (John 13.35). It is a self-giving love. We are thus to love with a love like the love that our Great King Jesus has for us, a love which is sure, pure and permanent, a love which never fails. A good description of this love is found in 1 Corinthians 13.4-8, a passage which we should retain in our hearts. And towards all men we are to be ‘perfect in love’, even towards our enemies (Matthew 5.43-48). We are to love our neighbor, and the stranger who is among us, in the same way as we love ourselves (Leviticus 19.18, 34).
This love will be revealed in our hating of what is evil or injurious, and our clinging firmly to what is good or helpful. This is an important point. Love is concerned always to root out evil, not by being judgmental, but by its own example and purity and determination. It ever strives for the highest good. Thus, in Amos 5.15 we are told to ‘hate the evil and love the good’, words which parallel this verse. Love does not compromise with what is evil or injurious. Rather it hates it because of the harm it does. So, what is evil is firmly to be put aside, it is to be abhorred. But in contrast we are to stick firmly to what is good like glue. It is a life choice. We must hate all that causes harm to others. Our whole lives must be directed towards what is good, and honorable, and true.
While the injunctions that follow in verses 10-13 are not necessarily to be limited to benefiting the family, it is clear that love for our believing brothers and sisters is paramount. They above all will benefit by our tender affection towards one another, by our upholding of each other, by our diligent service of the LORD, by our eyes being kept on the future blessings, and by our provision of the necessities of life and of hospitality. It is they who should be our first concern. But such a spirit will undoubtedly reach out wider into the world.
10 Be kindly affectionate to one another with brotherly love, in honor giving preference to one another; 11 not lagging in diligence, fervent in spirit, serving the Lord; 12 rejoicing in hope, patient in tribulation, continuing steadfastly in prayer; 13 distributing to the needs of the saints, given to hospitality.
Regarding love of our fellow-Christians it is to be a love of ‘tender affection’. This is a word used of strong family affection. As Christians we are members of a family. And we are to show it. Some members may be less loveable than others, but we are to make no distinctions. The same love must be demonstrated towards all, even the unlovely. And one way in which we will do this is by ‘in honor preferring one another’. Our concern will be that others receive the plaudits that they deserve and get the opportunity of earning them. Philippians 2.3 teaches , ‘in lowliness of mind, each accounting the other as better than himself’. There is to be no self-seeking, but a desire for the elevating of others.
We translate as ‘in honor, setting an example to one another’. In other words, by our honorable behavior being a good example to all.
It is necessarily the church which will benefit most by the zeal of God’s people in serving the LORD, for their fellow-members are their prime responsibility, but the wider outreach must not be overlooked. While evangelizing is of prime importance, it will only usually arise where there is a strong church fellowship. It is significant that this instruction to be diligent and on fire follows the requirement for ‘sincere love’ and does not precede it. The point is that having zeal and fire is good, but that without love it may well be misplaced or even misused. If our love is genuine it must certainly express itself in our giving of ourselves in love. There must be no letup in the diligence with which we go about living out our spiritual lives, no half-heartedness, no holding back. We are to give our all. And it is to be with a spirit that is at boiling point, aflame with love and dedication, a spirit on fire, remembering that we are serving the LORD, not men (Ephesians 6.5-8).
It is only He Who can maintain our spiritual momentum. It is through Him and by His direction that we are to serve the Lord. And it is He Who maintains the fervency of our spirits.
Having spoken of the upward look (fervent in the Spirit, serving the LORD), Paul now considers the forward look by which Christians remain steadfast in the face of the future, thus maintaining the stability and strength of the church. We are to rejoice because of the hope that is set before us, we must patiently endure in whatever tribulation comes to us, and we must continue steadfastly in prayer, recognizing that we can put all in His hands. The way ahead for God’s people will not be easy. That is why we need to walk step by step with the Spirit (Galatians 5.25) with our hearts fixed on the goal, that is on the upward calling of God in Christ Jesus (Philippians 3.14). This is our ‘hope’, that one day we will be with Him (1 John 3.1-2). And it will enable us to face all that the future holds, as we recognize that tribulation counts for nothing in the light of our glorious future.
As pilgrims on life’s journey (1 Peter 2.11) we are to aid our fellow pilgrims in route, as we ensure the meeting of their necessities (food and clothing) where needed, and provide them with hospitality (Matthew 25.35-36). Thus, we aid in the fulfilment of Christ’s promise to His disciples (Matthew 6.33).
Having looked at the needs of believers, Paul now turns his attention to the need for those who have experienced the mercies of God to demonstrate love towards all men, including, of course, believers. These injunctions begin with the requirement that we love even our enemies who persecute us (verse 14), and they end with the need to be honorable in the sight of ‘all men’, and with a desire that believers might be at peace with ‘all men’. They thus summaries our responsibility towards all mankind.
14 Bless those who persecute you; bless and do not curse.
The first call is to bless those who persecute us, and not to curse them. The first clause basically repeats the teaching of Jesus, where He said, ‘pray for those who persecute you’ (Matthew 5.44), where the intention was to have their well-being at heart. The last three words echo the words of James in James 3.9-11, ‘out of the same mouth come blessing and cursing -- these things ought not to be’. Both be fulfilling Jesus’ requirement that we love our enemies (Matthew 5.44). Such an attitude towards persecution was unknown in the ancient world. The Christian is to respond to persecution with words of love. He is to accept his persecution as from the hand of God. He is to rejoice in it knowing that great is his reward in Heaven (Matthew 5.11-12).
15 Rejoice with those who rejoice, and weep with those who weep.
The Christian should be an expert at getting alongside people to share with them their joys and sorrows. Thus, he will share in people’s rejoicing, and will feel for the hurt in their misery. This is not an excuse for reveling, even though it was common practice to share in people’s joys by feasting with them. It is rather expressing the importance of entering people’s feelings, whether cheerful or otherwise. The idea is to share with them in their feelings.
16 Be of the same mind toward one another. Do not set your mind on high things, but associate with the humble. Do not be wise in your own opinion. 17 Repay no one evil for evil. Have regard for good things in the sight of all men. 18 If it is possible, as much as depends on you, live peaceably with all men.
These three injunctions place great emphasis on how we ‘think in our minds’. They would appear mainly to have behavior within the fellowship in mind, but also have a wider application, for the Christian should never be involved in battles for supremacy in spheres where all are ambitious. Their thoughts should be in another direction. The reason that these injunctions are included in this series of injunctions which have mankind in mind is probably because it then leads on to the next three injunctions. Peace and unity within the fellowship leads on to a desire for peace and unity in the world
‘Being of the same mind one towards another’, (being harmonious in our dealings with each other), includes not showing partiality, but emphasizes more a harmonious attitude towards each other, especially in the case of the strong-minded, both in the fellowship and in the home. We will not always agree with each other, but we should disagree in a state of harmony. Oneness is the key. Disagreement over matters of daily living and daily Christian service, should be in love, and include having a constant desire for such unity. Love should rule over all.
Ambition to fulfil us through the guidance of the Spirit is good, but in the church, it should never have the aim of achieving high position or of being honored. Self-exaltation is disapproved of. Rather our ambition should be to follow the example of Christ Who was ‘meek and lowly in heart’ (Matthew 11.29). Those who think themselves too good for lowly tasks are not revealing the mind of Christ (Mark 10.44-45). True Christians will rather therefore involve themselves in lowly things, seeking to fulfil them to their best ability. If God should then determine for them a role of leadership, they will engage in it, but they will engage in it humbly, recognizing their own unworthiness. It should never, however, be our ambition. In the Christian fellowship the one who has a high opinion of himself is not suited for the position that he seeks, for he will rely on his own abilities rather than on the Spirit. This is not an excuse for inactivity, it is a warning against overweening ambition. ‘Love does not thrust itself into prominence, is not puffed up’ (1 Corinthians 13.4). Those who are faithful in that which is least, can be entrusted with that which is much (Luke 16.10).
The statement ‘Do not be wise-minded in your own conceits (or more literally ‘in the sight of yourselves’).’ relates to the need to fear God. The warning here is of being too clever for our own good, or for the good of the fellowship. There is no one more dangerous to unity than the man who thinks that he is always right, and that his way is always the best way. If we cannot carry people along with us in our thinking, perhaps we are going in the wrong direction.
We might summarize these injunctions as ‘seek to get on with people’. The first warns against retaliation. The second requires that we genuinely reveal ourselves as being honorable. The third calls on us to be at peace with all.
The warning here ‘Render to no man evil for evil’ is against retaliation (Colossians 3.13). Rather, as Jesus taught us, we should behave towards them as we would want them to behave towards us (Matthew 7.12). Indeed, He condemned the attitude of ‘an eye for an eye and a tooth for a tooth’ (Matthew 5.38-42), and insisted that we should love our enemies, and pray for those who use us badly (Matthew 5.43-45).
Rather than retaliating and showing ourselves up in the wrong light, we are to put our thoughts into behaving is such a way as to win the approval of honorable men (Proverbs 3.4). He is not by this saying that we should follow the world’s viewpoint but is rather recognizing that honorable men exist even in the non-Christian world, and that Christians ought to be even more honorable than them, as, in the last analysis, Christian moral standards are higher than theirs. But the underlying point is that we should never by our behavior bring the Gospel into disrepute (1 Peter 2.12).
There is nothing good about doing things of which the world disapproves, except, of course, when that disapproval arises because we are truly following Christ and fulfilling His commands.
Making peace in society is to be the aim of the Christian. Paul recognizes that sometimes the world will not accept our offer of peace. He himself had wide experience of causing contention wherever he went, but it was not because of his attitude and behavior. It was because men were disturbed by the truth. But his general aim was to be conciliatory. In the same we should make every effort to be on good terms with all men, even with the most resistant.
Paul finishes his call for lives of true righteousness by stressing that vengeance must be left in the hands of God. It is not for us to take revenge. Rather we should respond to evil with goodness.
19 Beloved do not avenge yourselves, but rather give place to wrath; for it is written, “Vengeance is Mine, I will repay,” says the Lord.
Paul advises the Christians in Rome, on the basis of Scripture, that they should leave vengeance in the hands of God, Who will surely recompense men for wrongdoing because He Is the righteous Judge. They are not to avenge themselves, but to give place to ‘the wrath’.
20 Therefore “If your enemy is hungry, feed him; If he is thirsty, give him a drink; For in so doing you will heap coals of fire on his head.”
These words are based on Proverbs 25.21-22, and the first part is certainly indicative of the kind of response urged by our Lord Jesus towards our enemies. The idea is that we should not only give hospitality to those who love us, but also to those who hate us, and the thought is probably intended to be interpreted more widely as signifying that we should always do good in response to evil.
21 Do not be overcome by evil but overcome evil with good.
If a Christian respond to evil by doing evil, he has been ‘overcome by evil’. It has brought him down to the level of the other person. He has been defeated. But if he responds by doing good then he overcomes evil. And not only does he then triumph over evil, he might also triumph over his enemy by bringing him to repentance. There are few who, having a kindness shown to them, do not respond by being ashamed.
