Introduction
The Roman Epistle is vital reading for any believer. The doctrine of the gospel is explained in its fullness, and the book is replete with truths that God would have every Christian understand. In fact, believers of all ages and stages will be greatly assisted in considering the great subjects of the book. In the early chapters Paul sets out the evidence to support the conclusion that men have turned away from God (ch.1), and that all humans, from heathen to religious, stand condemned under the judgment of God (ch.2). The letter continues to explain that through the work of the Lord Jesus Christ salvation is available on the basis of faith (ch.3); on which basis God has blessed men through the different dispensations of time (ch.4).
The next section of the text deals with the positional change which takes place in every believer's life the moment they are saved. They are judicially declared righteous by God, which Scripture describes as "justification" (ch.5), and they are set apart for God's purpose on the principles of "sanctification" (chs.6 to 8), its practical impact, and God's purpose. The apostle then sets out clearly Israel's future place in God's purpose (chs.9-11).
There are many great themes running through the apostle's arguments. He deals with the death of Christ (e.g. 5.6-10; 6.3-10), the resurrection of Christ (e.g. 1.4; 4.25), and many other important issues such as righteousness, sin, eternal punishment, peace, and mercy.
One of the great lessons of the apostle's instruction was that he did not seek to divorce doctrinal and practical teaching, for good practice is always based on firm doctrinal foundations. This very epistle clearly implies that to profess to hold correct doctrine, and then live carelessly is not of God (6.1ff). On the other hand, to attempt to live in a way that pleases God ignoring what the Word of God teaches about how we ought to live is similarly impossible; the Word of God is what we require in order to live for Him (2 Tim 3.16-17).
It therefore comes as no surprise that on the basis of the doctrinal foundations laid in the early part of the book, with its mainly positional teaching, the latter section is taken up with mainly practical teaching. This brief series of articles concentrates on some of the principal lines of thought in these final chapters. For convenience, the following headings are adopted:
Romans 12: The Response of the Saints
Romans 13: The Responsibilities of the Saints
Romans 14: The Relationships of the Saints
Romans 15: Closing Explanation
Romans 16: Closing Exhortation.
Romans 12: The Response of the Saints
Chapter 11 ends with Paul articulating the wonder and depth of the ways and wisdom of God in relation to His purpose and mercy (v.33). On that basis and on what Paul has taught previously he makes an appeal at the beginning of chapter 12. Rather than commanding, he beseeches the saints on the basis of their relationship as "brethren", for although Christian sacrifice is not an option in the sense that God approves another way of living, it is accomplished by voluntary, rather than involuntary, service. That teaches that the apostle is looking for a response from every child of God, not just some class of super-spiritual or active believers. In other words, while the writer knows personally to his shame that believers living in the good of this appeal are the abnormal, they should in fact be the normal.
The appeal is not a request to live in a particular way because the apostle is the one asking, or because it is an approved standard of behaviour among believers. Rather it is an intelligent (and as some translate, reasonable) response to the appreciation of the abundance of the mercy of God in salvation. There ought to be a willingness to devote everything when what God gave and has done is considered. The writer pauses to reflect on how often the wonder of such consideration forms part of the believer's life?
The apostle calls for a twofold response to the appeal: presentation (v.1) and transformation (v.2).
In v.1 the thought seems to be that each believer is expected to present themselves as available for God to use. The body is the medium through which life is lived and deeds are done on earth, and it ought to be at God's disposal, rather than be used simply for personal ease or pleasure. The imagery used is of a sacrifice on the altar for God. This is easily understood but profound. Just as the sacrifice was to be consumed for God's pleasure, the life of the believer ought to be similarly dedicated. It is worth noting that the phrase "living sacrifice" is used; divine life is associated with salvation, and there ought to be a desire to be delivered from the prevailing deadness seen in the life of so many professing believers, to show the vitality and life brought by divine regeneration. The text then indicates that the sacrificial response should be "holy, well-pleasing to God" (RV margin).
Holiness is not an optional extra in Christian living. It is an attribute of God, and, just as His holiness is absolute, the holiness expected of those involved in the service of God does not alter as the standards of the world change (1 Pet 1.16). There requires to be a realism among the saints of God about the moral temptations faced in the world, and the conditions that prevail. Things that were once unspeakable are commonly accepted, and are encouraged as opposed to even just being condoned. However, while these conditions should be understood in order that risk to believers' testimony, marriages and effectiveness is not underestimated, the standard of holiness expected does not change. It is as God has decreed. Perhaps holiness is most often considered in the context of sexual morality; however, while it makes particular claims in that regard it would be a mistake to limit the effect of holiness to that sphere. The believer's conduct should be beyond reproach in all walks of life.
Second, the sacrificial life to be offered on the altar to God is to be "well-pleasing" to Him. The reader will perhaps recall the difficulties in the time of Malachi, when what was on the altar was not well-pleasing, but that which was worthless and abominable to God was being offered (Mal 1.7). The application holds good today. It is easy to live a life offering to God things which are not lasting or worthwhile, and going in for things that are second best. However, God desires to see the fruit of the Spirit of God, the features of Christ, in His people (Gal 5.22ff). As will be seen, such presentation of the believer in service to God, however well-meaning, cannot be accomplished in personal or fleshly power (Rom 7.15-20), but only when the Spirit of God is allowed to control the life and person He first indwelt at salvation.
This is what v.2 goes on to teach. The presentation called for can only be carried out by divine transformation of each believer. The apostle makes a contrast. First, saints should stop being pressed into the mould of the world. Their outward conduct is connected in thought with their mind - the place of direction in human experience. In other words, the way a Christian thinks about things will govern how they act. If a believer is living a carnal life pressed into what the world expects, then analysing individual worthless or sinful acts with a view to change will only help so far. It is the mind, purpose and direction that need to change, and that can only be accomplished when the mind increasingly reflects the inward work of regeneration that happened at salvation. The mind will only be changed when the Spirit of God is allowed to fill it and control it (Jn 15.26).
The outcome of the Spirit-filled life, and a mind that reflects the divine view as opposed to a carnal outlook, is seen in the final clause of v.2. Such a life will know, practically, the will of God, and prove it to be experimentally, good, well-pleasing, and perfect. It is of course one thing to know factually that the will of God is good, well-pleasing, and perfect. It is another thing to have proved it in one's life, and that requires the application of a spiritual, not carnal mind.
The next article in this series will consider the detailed features which the apostle sets out in the remainder of the chapter, and which ought to mark such a transformed life.
To be continued.
