|
ROMANS ROAD to
RIGHTEOUSNESS |
Romans
1:18-3:20
|
Romans
3:21-5:21 |
Romans
6:1-8:39 |
Romans
9:1-11:36 |
Romans
12:1-16:27 |
|
SIN
|
SALVATION
|
SANCTIFICATION |
SOVEREIGNTY |
SERVICE |
NEED
FOR
SALVATION |
WAY
OF
SALVATION |
LIFE
OF
SALVATION |
SCOPE
OF
SALVATION |
SERVICE
OF
SALVATION |
God's Holiness
In
Condemning
Sin |
God's Grace
In
Justifying
Sinners |
God's Power
In
Sanctifying
Believers |
God's Sovereignty
In
Saving
Jew and Gentile |
Gods Glory
The
Object of
Service |
Deadliness
of Sin |
Design
of Grace |
Demonstration
of Salvation |
|
Power Given
|
Promises
Fulfilled |
Paths Pursued |
Righteousness
Needed |
Righteousness
Credited |
Righteousness
Demonstrated |
Righteousness
Restored to Israel |
Righteousness
Applied |
God's
Righteousness
IN LAW |
God's
Righteousness
IMPUTED |
God's
Righteousness
OBEYED |
God's
Righteousness
IN ELECTION |
God's
Righteousness
DISPLAYED |
|
Slaves to Sin |
Slaves to God |
Slaves Serving
God |
|
Doctrine |
Duty |
|
Life by Faith |
Service by
Faith |
Modified from Irving L.
Jensen's excellent work "Jensen's
Survey of the NT"
I URGE YOU: Parakalo (1SPAI) oun humas:
(Ro 15:30; 1Co1:10; 2Co 5:20; 6:1; 10:1; Ep 4:1; 1Th 4:1,10; 5:12;
Heb13:22)
This phrase reiterates again Who the gift is from. When we are
vacillating and apprehensive, we can be sure it is because our focus is
on ourselves and our own human resources rather than on the Lord and His
available divine resources.
J Vernon McGee writes...
"I beg of you" is the language of
grace, not law. There is no thunder here from Mount Sinai. Moses
commanded; Paul exhorts. Could Paul have commanded? Well, he told
Philemon that he could have given him a command, but he didn't. Paul
doesn't command; he says, "I beg of you."
Newell remarks...
What an astonishing word to come from
God! From a God against whom we had sinned, and under whose judgment we
were! What a word to us, believers,—a race of sinners so lately at
enmity with God,—“I beseech you!” Paul had authority from Christ to
command us,—as he said to Philemon: “Though I have all boldness in
Christ to enjoin thee that which is befitting, yet for love’s sake I
rather beseech.” Let us give heart-heed to this our apostle, who often
covered with his tears the pages whereon he wrote. As he said of his
ministry, “We are ambassadors therefore on behalf of Christ, as though
God were entreating by us: we beseech—!”— Romans Verse-by-Verse
Urge (3870) (parakaleo from para = beside +
kaleo = call aloud)
(also used in Ro12:8, 15:30, 16:17) literally means "to call to one's
side" thus picturing someone calling another to his side and lovingly
presenting his message to him. Thus instead of simply asserting his
apostolic authority, Paul preferred to appeal to the inner consciousness
of his readers.
All believers need this urging on
these great verses in Romans 12:1-2, lest our familiarity with them lead
to passivity! These opening verses and the truth that follows is life
transforming.
Parakaleo is often used to
urge one to pursue a certain course of conduct. Paul may have had in mind the
picture of the classic Greek use of parakaleo where the commander
exhorts the troops about to go into battle
(a thought worth pondering)! One could translate parakaleo
in this verse as Paul saying "I... appeal... beseech... exhort...
plead... beg of you". Paul is imploring the Roman saints to make a
decisive dedication of all that they are to God.
Parakaleo is a favorite
Pauline verb (he uses it some 50 times - Ro 12:1, 8; 15:30; 16:17; 1Co.
1:10; 4:13, 16; 14:31; 16:12, 15; 2Co. 1:4, 6; 2:7, 8; 5:20; 6:1; 7:6,
7, 13; 8:6; 9:5; 10:1; 12:8, 18; 13:11; Ep 4:1; 6:22; Php. 4:2; Col.
2:2; 4:8; 1Th 2:12; 3:2, 7; 4:1, 10, 18; 5:11, 14; 2Th 2:17; 3:12; 1Ti
1:3; 2:1; 5:1; 6:2; 2Ti 4:2; Titus 1:9; 2:6, 15; Philemon 1:9, 10) characterized by McBeth as “one of
the tenderest expressions in all the Bible.” Paul is not commanding the
following attitude and action but appeals to our will. God calls us to make a
choice about the way that we live for Him.
Similarly, in writing to Philemon, Paul told him,
Therefore, though I have enough
confidence in Christ to order you to do that which is proper, yet for love’s
sake I rather appeal to you (Philemon 1: 8,9).
Ray Stedman notes that
here, in a sense, in Romans 12:1, we have a formula for how to avoid a wasted
life....you are not truly committed to God unless these things that Paul speaks
of are true in your experience." (See his full sermon
Discovering the Will of God)
As Hiebert writes...
The first 11 chapters fairly revel in
the great mysteries of the plan of redemption. But when we come to
chapter twelve the tide turns. Now it is the practical, the everyday. It
is a clear reminder that true Christianity involves both “believing” and
“behaving” the gospel. The history of Christendom reveals the tragic
results when the vital relationship between doctrine and conduct is
lost....“A doctrine, a gospel, which has no significance for man’s life
and conduct is not a real gospel; and life and conduct which are not
based on that which comes to us in the gospel are not Christian life and
Christian conduct.” In a living Christianity, faith & conduct are
inseparable." ()
Expositor's Bible Commentary
writes that the...
theological exposition (or argument) centering around the problem as to how
sinful man can be put into right relationship with God is over. But there is
more to be said, because when man is made right with his Maker, he needs to know
what difference this makes in his relations with his fellowmen. He needs to know
what is expected of him and how to apply his new resources to all the situations
confronting him. It is notable that the key word "righteousness," which has so
dominated the book up to this point, occurs only once in the closing chapters
(see Romans 14:17-note) and then not in the forensic sense denoting right relationship with God but
rather in the practical meaning of right relations with one's fellows.
(Gaebelein,
F, Editor: Expositor's Bible Commentary 6-Volume New Testament. Zondervan
Publishing)
Barnes
writes that...
None of the doctrines of the gospel
are designed to be cold and barren speculations. They bear on the hearts
and lives of people; and the apostle therefore calls on those to whom he
wrote to dedicate themselves without reserve unto God. (Notes on the New
Testament)
Therefore (3767)
(oun)
reminds us that when we see a therefore
we always need to ask "What's it there for?" (Click discussion of
terms of conclusion) This question will usually prompt you to
review the
facts, truths or circumstances in the preceding
verses and often expresses a "cause and effect". Paul typically
begins a letter with a strong doctrinal section and follows with
exhortations to Christian living...because of the truth just presented, therefore
we should live this way (which Paul elaborates on in Romans 12-16).
Therefore
in the immediate context refers back to the glorious doxology in (see
notes
Romans 11:33;
34;
35;
36) and then to the
bedrock truths concerning "the gospel" expounded in the first 11 chapters.
Morris adds that when Paul
uses this pattern Paul is saying that
the Christian life is dependent on the great Christian doctrines. (Morris,
Henry: Defenders Study Bible. World Publishing)
(Ed note: what you believe should affect how you behave --
otherwise one must ask "Do your really believe?".)
The abundant ("great") life described in (Ro 12-16) is dependent
upon great doctrine (Ro 1-11). Paul is appealing to our will and
calling us to make a choice about our service to God.
When I Survey the Wondrous Cross
Were the whole realm of nature mine,
That were an offering far too small;
Love so amazing, so divine,
Demands my soul, my life, my all.
Isaac Watts
Consecration (as in
Ro 12:1, 2) should always precede service (Ro 12:3, 4, 5, 6, 7, 8,
9, 10, 11, 12, 13ff).
Vance Havner said that
God wants self before substance and
service...Self, service, substance is the divine order, and nothing counts
until we give ourselves.
I like the way Walter Knight
explained it...
Consecration isn't our giving anything
to God. It is our taking our hands off what already belongs to God.
M H Miller put it this way...
Consecration is handing God a blank
sheet to fill in with your name signed at the bottom.
Easton's Bible Dictionary
defines consecration as...
the devoting or setting apart of
anything to the worship or service of God. The race of Abraham and the
tribe of Levi were thus consecrated (Ex 13:2, 12, 15; Nu. 3:12). The
Hebrews devoted their fields and cattle, and sometimes the spoils of war,
to the Lord (Lev 27:28, 29). According to the Mosaic law the first-born
both of man and beast were consecrated to God. In the New Testament,
Christians are regarded as consecrated to the Lord (1Pe 2:9-note).
Phillip Brooks said that...
It does not take great men to do great
things; it only takes consecrated men.
Paul is saying in essence....
Therefore"...now that you are
justified by grace through faith & at peace with God, now that you
are redeemed from the power of Sin, now that you are being
progressively set apart from the world & unto God (sanctified, made
holy), and finally knowing that you will soon to be glorified...on
the basis of these "precious & magnificent promises" (all of these
being "mercies of God") Paul begs Christians to
live a certain way in light of what God did for them Paul pleads for the brethren to give God
their bodies.
There must be in the believer’s life that final and complete
surrender of the body to Jesus Christ. This does not mean there will be no
further steps of surrender, because there will be. The longer we walk with
Christ, the deeper the fellowship must become. But there can be no
subsequent steps without that first step.
Wiersbe comments that...
The Christian life is not based on ignorance but knowledge, and the
better we understand Bible
doctrine (Romans 1-11), the easier it is to obey Bible duties (Romans 12-16). When people say, “Don’t talk to me about doctrine—just
let me live my Christian life!” they are revealing their ignorance of the
way the Holy Spirit works in the life of the believer. “It makes no
difference what you believe, just as long as you live right” is a similar
confession of ignorance. It does make a difference what you believe,
because what you believe determines how you behave!" (Wiersbe,
W: Bible Exposition Commentary. 1989. Victor
or
Logos)
Harrison comments that
Whereas the heathen are prone to
sacrifice IN ORDER TO OBTAIN mercy, biblical faith teaches that the divine
mercy provides the BASIS of sacrifice as the fitting response.
THE
FOUR GREAT
THEREFORE'S
IN ROMANS
Note the 4 "strategic" uses of therefore
by Paul in Romans (therefore is used 25x in NASB in Romans)...
(1) the therefore of condemnation
(Romans 2:1-note)
(2) the therefore of justification
(Romans 5:1-note)
(3)
the therefore of assurance ( Romans 8:1-note)
(4) the therefore of dedication (Romans
12:1-note)
Wuest
adds,
Doctrine must always precede
exhortation since in doctrine the saint is shown his exalted
position which makes the exhortation to a holy life, a reasonable one, and
in doctrine, the saint is informed as to the resources of grace he
possesses with which to obey the exhortations.
And so let us not forget that the vital
part of doctrine is "do"! You may think you know Romans
1-11, but you don't unless you are allowing it to "know you" and you are
living it out in the practical issues of day to day life. James nailed
this down by warning us not to be hearers but doers of the word, lest we
live in a state of self delusion (see James 1:21, 22, 23, 24, 25, 26-see
notes). In short, you have
not really learned the Word of God unless you do the Word of God (of
course not legalistically but empowered by the Spirit and strengthened by
the grace of Christ Jesus - see 2 Timothy 2:1-note, cp
2Cor 12:9, James 4:6)
My Saviour, I am thine,
By everlasting bands;
My name, my heart, I would resign;
My soul is in thy hands.
Philip
Doddridge
Paul's pattern in Romans is...
Doctrine
(Ro 1:1 - Ro 11:32)
v
Doxology
(Ro 11:33, 34, 35, 36)
v
Dedication
(Ro 12:1-2)
v
Duty
(Ro 12:3 - Ro 16:27)
Christian practice
is inseparably from Christian truth
The goal of truth is holiness
These first two verses in Romans 12 give the basic exhortations which
govern all the duties that follow. A life regulated toward God results in
a life regulated toward man. The biblical pattern always dictates that we
relate doctrine and duty, for what you believe must determine how you
behave. A powerful motivation for living the "Christ life"
(note: this phrase does not imply believers are "little Christs" - that is
heresy) is gratitude to God for saving
us by His grace (cf 2 Cor 5:14,15, Galatians 2:20-note;).
Theology (belief about God)
precedes and should never be separated doxology (praise and worship
of God) for there can be no genuine doxology without theology for who
can worship an unknown god.
John Stott
writes that...
"All true worship is a response to the
self-revelation of God in Christ and Scripture, and arises from our
reflection on Who He is and what He has done. The worship of God is
evoked, informed and inspired by the vision of God. Worship without
theology is bound to degenerate into idolatry. Hence the indispensable
place of Scripture in both public and private devotion. It is the Word of
God which calls forth the worship of God. On the other hand, there should
be no theology without doxology. There is something fundamentally flawed
about a purely academic interest in God. God is not an appropriate object
for cool, critical, detached, scientific observation and evaluation. No,
the true knowledge of God will always lead us to worship, as it did Paul.
Our place is on our faces before him in adoration....Bishop Handley Moule
said at the end of the last [19th] century, we must "beware equally of an undevotional theology and of an untheological
devotion."
As
Kent Hughes points
out Paul frequently uses "therefore" to mark a point of
turning from theology to practicality (cf Ephesians 4:1-note,
Colossians 3:5-note). Hughes adds that...
This shift can be expressed in many ways: from
doctrine
to duty; from creed to conduct; from the Christian’s
wealth
to his walk; from exposition to exhortation; from the
indicative to the imperative; from high society to a
high life." (Ed note: and from "belief" to "behavior") (Hughes,
R. K. Romans: Righteousness from heaven. Preaching the Word. Crossway
Books or
Logos)
Brethren
(80)
(Adelphos from "a" denoting unity + delphus
= womb) literally means from "one womb". Thus Paul adds a
note of warmth with this term because adelphos speaks of fellowship
of life based on identity of origin as in members of the same family (cp
John 1:12, 13). In Romans 12:1 Paul is not referring to unregenerate Jewish
brethren but to his brethren in Christ by grace through faith.
And so in what follows is "family truth" applicable only to believers who
have trod the Romans
Road of salvation and is not meant to be applied by unbelievers.
BY THE MERCIES OF GOD: dia ton
oiktirmon tou Theou:
(Ro 2:4; 9:23; 11:30,31; Ps 116:12; Luke 7:47; 2Co 4:1; 5:14,15; Ep
2:4, 5, 6, 7, 8, 9, 10; Php 2:1, 2, 3, 4, 5; Titus 3:4, 5, 6, 7, 8; 1Pe
2:10, 11, 12)
Note that Paul had just used mercy
four times in the preceding
verses (Ro 11:30; 31; 32 see notes
Ro 11:30;
31;
32)
so look at those verses in context to help understand what he is saying in
this verse. In fact the key word of Romans 9-11 is not love but
mercy.
Jamieson writes...
those mercies, whose free and unmerited
nature, glorious Channel, and saving fruits have been opened up at such
length.
J
Vernon McGee writes that...
"By the mercies of God" in the plural
is a Hebraism, denoting an abundance of mercy. God is rich in mercy; God
has plenty of it, my friend. He has had to use a lot of it for me, but
He still has plenty of it for you. "Mercy" means compassion, pity, and
the tenderness of God. His compassions never fail.
Mercies
(3628)
(oiktirmos
from oikteiro = to have compassion {used only in Romans 9:15
- see note}
in turn derived from oiktos = compassion or pity which in turn is
said to be derived from the interjection oi = "Oh!") denotes the inward feeling of compassion which abides in the
heart. It represents the display of concern over or compassion with
another’s misfortune. Compassion (from Latin com =
with + pati = to bear, suffer - thus literally to "bear with" or
"to suffer with") is a sympathetic consciousness of other's distress
together with a desire to alleviate it and in the case of God, with the
ability to in fact do so!
The meaning of oiktirmos is like
splagchnon, related primarily the viscera, which were thought to be
the seat of compassion. The word came to signify manifestations of pity
and refers to the pity that is aroused by the sight of another's
suffering. Lightfoot says