A. INTRODUCTION
1. Our study this morning moves into the third and final major section of this wonderful epistle.
2. We have been studying Romans for twenty weeks now. If you remember, Paul began his letter to the Christians there with a blistering indictment of mankind before the face of the Most Holy God, describing in unvarnished detail the arrogant wickedness which permeates all humanity -- Jews and Gentiles alike -- and itemizing the sinful acts which issue forth from them. He brought his argument to its sobering conclusion in 3:10-18 and, with stark finality in Romans 3:23: "...for all have s __ __ __ __ __ and fall short of the g __ __ __ __ of God..."
Even the most "religious" people fail to attain the righteousness of God, Paul insists, and they, too, are included in the list of those who deserve God's judgment.
3. In the midst of his sweeping charges against fallen man, Paul inserts to bold declarations.
a. Because of their sin, the w __ __ __ __ of God has justly and justifiably poured forth upon "all ungodliness and unrighteousness of man," as He "gave them up" to the terrible sinful choices they had made.
b. In spite of their sins, God has extended m __ __ __ __ and g __ __ __ __ to a "remnant" of mankind, those whom He has j __ __ __ __ __ __ __ __ and who, in response, live lives of f __ __ __ __.
4. In chapters 5 - 8 Paul leads his readers through the most profound and, in some cases, difficult theology in all the New Testament:
a. the doctrine of j __ __ __ __ __ __ __ __ __ __ __ __ by f __ __ __ __ alone;
b. the doctrine of p __ __ __ __ __ __ __ __ __ __ __ __ __ and e __ __ __ __ __ __ __;
c. the doctrine of e __ __ __ __ __ __ s __ __ __ __ __ __ __;
d. the doctrine of s __ __ __ __ __ __ __ __ __ __ __ __ __.
5. In chapters 9 - 11 Paul considered these great doctrines in specific application to the "People of Promise" (I __ __ __ __ __ and the c __ __ __ __ __ ), unveiling in the process a "great m __ __ __ __ __ __."
6. Beginning in chapter 12 Paul will move from scholarly doctrine to practical application.
a. "Doctrine is never taught in the Bible simply that it may be known; it is taught in order that it may be translated into practice: 'if you know these things, blessed are you if you do them' (John 13:17). Hence Paul repeatedly follows up an exposition of doctrine with an ethical exhortation, the latter being linked to the former, as here, with the particle 'therefore.'" - F.F. Bruce: Romans (Volume 6, Tyndale New Testament Commentaries)
b. "The person who is justified by faith shall live (1:17). That is the theme of the epistle. In chapters 5 - 8 Paul began to discuss the characteristics of the 'new life' (6:4), but not until chapter 12 does he devote himself to the ethical and ecclesiastical shape of it. Justification by faith produces neither moral passivity nor permissiveness. Rather, the indicative of chapters 1 - 11 leads to the imperative of chapters 12 - 16. The faith which saves is a faith which can and must be lived, and only the faith which is lived is a faith which saves. The righteousness which comes to us in Christ must become rooted within us in the Spirit." - James R. Edwards: Romans (Volume 6, New International Biblicacl Commentary )
c. "Here we have Paul following the pattern he always followed when he wrote to his friends. He always ends his letters with practical advice. The sweep of his mind may search through the infinities, but he never gets lost in them; he always finishes with his feet firmly planted upon the earth. He can, and does, wrestle with the deepest problems which theology has to offer, but he always ends with the ethical demands which govern every man." - William Barclay: The Letter to the Romans
B. TEXT: Romans 12:1-8
1. V.1 introduces the third major section of the letter with Paul's familiar "Therefore..."
a. Included here is the basis of that "therefore:" the m __ __ __ __ of God.
b. Included here also is the moral imperative of every Christian: a life offered to God as a "l __ __ __ __ __ s __ __ __ __ __ __ __ __." Paul intentionally uses cultic language of his day, including the term describing the presentation of a sacrifice for consumption on an altar.
(1) He exhorts us to purposefully present our b __ __ __ __ __ to God, not to be consumed by fire on an altar, but to be consumed with passionate obedience as it "burns" as a "living sacrifice" before a watching world.
(2) The KJV term "bodies" is translated in some modern versions as "yourselves," yet the original Greek term is understood to mean literally "your members." This holds us closer to the essential context of the first two verses of Romans 12. God want our entire bodies presented to Him as "living sacrifices." He wants our hands, our feet, our arms and legs, our sinews, our tongues, ears, and eyes, and our brains presented to Him on the sacrificial altar.
(3) In this sense we can understand that Paul uses the term "body" to include not only our flesh and bones, but also the ordinary, everyday functions through which we take ourselves. "Take your bodies," Paul tells us, "and all the tasks and relationships you pursue -- around the dinner table, in the carpool, on the job, in the classroom, on the team -- and offer them to God."
ref: Hebrews 13:15-16
1 Peter 2:5
c. Why should we do this? to impress God? to earn His favour? to add something to the work of Christ which might somehow "improve" our justified condition before God? Absolutely not!
(1) We do this in response to the m __ __ __ __ God has shown us. Paul's appeal here is not to moral principles; his emphatic focus here is on the mercy of God.
(2) "If Christian morality were simply a deterrence of divine wrath, them it would not be morality at all, for it would not be free. It would simply be some sort of moral ransom rooted in fear. If it were done in hopes of receiving something from God, then it would be manipulative and ego-centric. True Christian ethics, on the other hand, are ethics of gratitude. The obedience pleasing to God is characterized by free and willing submission because of God's prior sacrifice of his Son on our behalf." - Edward: Op. cit.
(3) "Paul's use or the words 'present' and 'sacrifice' show clearly that he expects the believers to hand over their bodies to God in a manner resembling the way the people of Israel presented their offerings to the Lord. There were, of course, two main kinds of offerings: first, those which led to reconciliation; and, second, those which were an expression of celebration after reconciliation had been accomplished. In the epistle to the Romans, the sacrifice of Christ as the means of reconciliation has been clearly described, and Paul specifies that in response the believer is to offer his body to the Lord out of appreciation and celebration." - D. Stuart Briscoe: Romans (Volume 6, The Communicator's Commentary
(4) ref: 1 Samuel 15:22
Psalm 40:6-8
Amos 5:21-24
d. To respond to God's mercy in this way is seen by Paul as a believer's "reasonable service." Other versions translate this phrase as "spiritual act of worship," or "spiritual service of worship." The differences are the product of the fact that Paul here does not use the Greek word pneumatikos to communicate "spiritual," but instead chooses a less-familiar term, logikos, which literally means "reasonable" but, when coupled with the term latreia ("worship") is understood to embrace "reason which is spiritually motivated." My personal favourite reading of the phrase is the one offered by J.B. Phillips: "an act of intelligent worship."
(1) Most of us, when we speak of "worship," are talking about something else, are we not? We are more concerned about the "style" of worship in a congregational setting; more diligent to "design" services with the perfect setting, the perfect hymns and songs, the most appropriate readings, than we are to address "worship" in the most excellent sense of the word -- the one presented consistently in the Bible. A life of obedience to all that Christ has commanded is the worship God desires from us.
(2) It is easy for us to choose big, impressive worship events over the "nuts and bolts" reality of the worship of a life of obedience. How can "denying one's self" and "taking up one's cross daily" compete with an enormous, slick, high-tech and emotionally- satisfying worship event which take place annually or quarterly or even weekly. But this is not what constitutes the by-faith Christian life, nor is it the stuff of true worship before God.
2. If the first verse of this chapter appeals to the presentation of our bodies to God, v.2 appeals to our t __ __ __ __ __ __ __ __ __ __ __ __ according to His will. Paul presents disparate pictures of the two incompatible value systems which compete for the mind and the life of each
believer: this w __ __ __ __ and God's w __ __ __.
a. The Greek word rendered "transform" here is metamorphousthai, a term used in science to describe the changes in an insect as it moves from its pupal state to mature adulthood. It is a powerful term, since it suggests a complete and radical change, but one which takes place over time. The believer is to be completely transformed from the moment of my spiritual birth to the time of my spiritual translation, when I am given my glorified new body in heaven.
ref: 2 Corinthians 3:18
2 Corinthians 5:17
(1) This transformation stands in sharp contrast to the changes wrought in those who are, instead, "c __ __ __ __ __ __ __ __ to this w __ __ __ __." Again turning to the Phillips translation: "Don't let the world around you squeeze you into its own mold."
(2) The means of this radical, transforming process: "...the renewing of your m __ __ __."
ref: Ephesians 3:14-21
Ephesians 4:22-24
2 Timothy 3:16-17
Psalm 1:1-3
1 Corinthians 1:6-16
(3) The result of this transformation: a life of a __ __ __ __ __ __ __ __ __ __.
"The supreme purpose of such a moral and spiritual tranfiguration is that one may 'prove,' or find out by practical experience, what the will of God is, that is, what is in itself 'good,' what is 'acceptable' to God, what is ethicallyl complete and 'perfect.'" - Charles R. Erdman: The Epistle of Paul to the Romans
b. Though the process of spiritual transformation is realized over time, the believer's commitment to that process must be at once decisive and persistent. The two processes are viewed as going on at the same time as well as going on all the time.
(1) The imagery of Psalm 118:27 serves well to remind us of the struggle which this will produce, and does so in the context of sacrifice.
God is the Lord, And He has given us light; Bind the sacrifice with cords to the horns of the altar. [ NKVJ ]
(2) "Our pattern here is Christ, who refused Satan's solicitations in the temptation and was transfigured (metamorpho -- the same word as that translated as 'transformed') in his acceptance of the path that led to Calvary (Mark 9:2-3). As his mission could be summarized in the affirmation that he had come to do the Father's will (John 6:38), the Christian's service can be reduced to this simple description also. But he must 'test and approve,' refusing the norms of conduct employed by the sinful world and reaffirming for himself the spiritual norms befitting the redeemed. Aiding this process is 'the renewing of your mind,' which seems to mean that the believer is to keep going back in his thought to the original commitment, reaffirming its necessity and legitimacy in the light of the grace of God extended to him. In this activity the working of the Holy Spirit should no doubt be recognized (cf. Titus 3:5). It appears from the context that the believer is not viewed as ignorant of the will of God, but as needing to avoid blurring its outline by failure to renew the mind continually (cf. Ephesians 5:8-10). Dedication leads to discernment and discernment to delight in God's will." - Everett F. Harrison: "Romans," in Volume 10, The Expositor's Bible Commentary
3. The will of God for the presentation of the believer's body as a suitable, living sacrifice is meant for every Christian in respect to holiness of life and completeness of dedication. However, in the context of the church -- the body of Christ -- God's will for each believer with respect to special service in the church is surely diverse. In v.3-8 Paul moves from the transformation of individual believers to the impact on the church as a whole which will result from God's special working through transformed indivual Christians.
a. The first vital element is h __ __ __ __ __ __ __. The term "self-esteem" is flashed about with great frequency in our culture. For the believer, a healthy self-esteem is the result of honest and accurate self-evaluation on the basis of his or her self-worth: a transformed identity in Christ.
(1) This evaluation -- one of the products of a renewed mind -- will be in direct relationship to the particular calling of each Christian, understood through "the measure of faith" that "God has dealt to each one."
(2) "By this expression Paul means that God equips each believer for a particular task and expects him to discover and fulfill his special role in the context of the believing community. Once this is understood, the believer is delivered from a number of potential miscalculations. He will not aspire to be more than God intends him to be, but he will not settle for being less than he was created and redeemed to be. Accordingly, he will be delivered from an arrogance which is destructive of harmony in the body of believers and will be content to make a 'sober' evaluation of his own gifts and calling." - D. Stuart Briscoe: Op. cit.
b. In v.4-5 Paul returns to his familiar illustration of the church as the body of Christ (see also 1 Corinthians 12:12-27). In these verses three truths concerning the body of Christ are set forth:
(1) the u __ __ __ __ of the body;
(2) the d __ __ __ __ __ __ __ __ of its members;
(3) the m __ __ __ __ __ __ __ __ of the various members: "..each member belongs to all the others."
These concepts not only apply to, but are intensified in, the local church.
c. In v.6-8 Paul lists seven Spiritual gifts which are found and are needed in the church.
(1) p __ __ __ __ __ __ __
"The prophecy of which Paul speaks is not to be confused with the predicting of future events, but rather that which a person had received from God for instruction, exhortation, or comfort. Those who considered themselves recipients of this gift were always to conform their message to the objective standard of the faith once delievered, and were to be judged by their conformity to that standard of faith. In no instance should their prophesying contradict the objective revelation of the Scriptures." - R.C. Sproul: Romans
"Paul does not give a definition of prophecy here, but if we are to judge from the earlier reference to it in 1 Corinthians 14:3, 31, the nature of the gift is not primarily prediction but the communication of revealed truth that will both convict and build up the hearers." - Everett Harrison: Op. cit.
ref: 1 Corinthians 14:1-6
(2) m __ __ __ __ __ __ __ (or, in some versions, s __ __ __ __ __ __)
(3) t __ __ __ __ __ __ __
"It differed from prophecy in that it was not characterized by ecstatic utterance as the vehicle for revelation given by the Spirit. In 1 Corinthians 14:6 teaching is paired with knowledge, whereas prophecy is coupled with revelation. Probably the aim in teaching was to give help in the area of Christian living rather than formal instruction in doctrine, even though it must be granted that the latter is needed as a foundation for the former." - John Stott: Op. cit.
(4) e __ __ __ __ __ __ __ __ __ __ ("e __ __ __ __ __ __ __ __ __ __" in the KJV)
(5) g __ __ __ __ __, understood most accurately here as "contributing to the needs of others."
(6) l __ __ __ __ __ __ __ __ __ (elsewhere as "governments")
(7) m __ __ __ __
This does not apply to the universal need for individuals to forgive others or to spare them judgment. The explicit meaning here has to do with ministering to the sick and needy.
d. "...each talent is to be applied, each gift is to be exercised, with a humble regard to the limits of one's own appointed task and with a desire to benefit others, for whose common good each gift is allotted and each talent is designed." - Charles Erdman: Op. cit.
ref: 1 Corinthians 12:4-11, 27-31
Ephesians 4:11
C. APPLICATION
1. The Church of the Saviour, like all churches, seems to be made up of a few hard-working folks who take the message of Romans 12:1-8 literally and a larger group of decent, well-meaning people who do not. We should not ask the question, "Are you ministering in the church?" We must ask the question, "Why aren't you ministering in the church?"
a. That all the members need all the spiritual gifts present in the church is clearly established in Scripture.
b. There are several ways to misuse Spiritual gifts:
(1) trying to use them in the power of the f __ __ __ __;
(2) using them for p __ __ __ __ __ or unscrupulous g __ __ __;
(3) using them as a means to "lord it over" others;
(4) using them as e __ __ __ in and of themselves;
(5 r __ __ __ __ __ __ __ to use them.
2. The best way to begin to understand, identify and exercise your gifts ministry in the local church is to be actively involved in your spiritual transformation by the renewing of your mind.
a. This cannot be done apart from serious and regular Bible s __ __ __ __.
b. This must include a dedicated decision to "t __ __ __ __ Christianly" about everything that confronts us in our lives of "reasonable service."
3. Theologian Karl Barth called the sacrificial lifestyle to which Christians are called in this passage "the great disturbance."
a. It will challenge, interrupt and upset the accepted secular status quo in the world.
b. It must challenge, interrupt and upset the tranquil status quo in the local church.
D I S C U S S I O N G U I D E
1. Read 2 Corinthians 5:17, Ephesians 4:17-24 and Luke 6:43-45.
a. What brings about the internal changes in the believer?
b. What brings about the external changes in the believer?
2. List some aspects of the "pattern of this world" which currently tempt Christians to conformity.
3. Is there any specific way in which you could apply Romans 12:1-2 with regard to any one of the temptations you listed above? If so, how could you put these verses into practice?
4. Suggest some ways by which the local church -- C.O.S., in particular -- could exhort full participation in the church by all members as regards gifts-driven ministries.
5. Commentator John Stott argues that one of the spiritual gifts listed in Romans 12:6-8 may be the most urgently needed gift in the worldwide church today. Which one do you think could be described in this way? Why?
6. Read Ephesians 4:11-16.
a. What is the difference between a pastor, a preacher, and a teacher?
b. If prophecy and teaching are different gifts, which should a modern-day pastor have? Why?
