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Nazarene Commentary 2000©

21^st Century Paraphrase of the Hebrew Scriptures© –
21^st Century Version of the Christian Scriptures© [NCMM]

THE LETTER TO THE ROMANS

CHAPTER TWELVE:
“Body Unity and the Transformed Mind”

[“Maintaining Unity”]
Key word: Unity
Theme Verse: 2

Romans 12:1-2 – God’s Will and the Transformed Mind

RO12:1 Therefore, brothers, 716 I implore you by the compassion of The God 717 to present [before Him] your bodies a living sacrifice, 718 holy and acceptable 719 to The God [as] your logical formal worship. 720

716	Therefore, brothers: Having addressed the fundamental problem between Jews and non-Jews, Paul continues to discuss practical solutions to disharmony, beginning with the body and mind.

717	I implore you by the compassion of The God: Or, beseech, exhort, entreat, appeal, plead, beg; KJV: mercies of. Paul appeals to his audience of Jews and non-Jews. Compare a similar plea in Philippians 2:1-4 for similar reasons.

718

To present [before Him] your bodies a living sacrifice: Or, WMS: to make a decisive dedication of your bodies as a living sacrifice. Paul begins with the body and urges a presentation of such before God as if a sacrifice. On the matter of presenting oneself to God see the notes on Romans 6:13. Note the voluntary offerings of Messiah’s disciples in Psalm 110:3 following his enthronement in the heavens. Paul uses this metaphor of a sacrificial offering elsewhere. (Philippians 2:17; 4:18; see notes on Ephesians 5:2; Hebrews 13:15, 16) A “sacrifice” means giving something up.

719	Holy and acceptable: Or, MOF: consecrated; ABU: well pleasing; KNX: worthy of his acceptance. Our sacrifices must be both holy and acceptable. (2 Corinthians 7:1; 1 Peter 1:15; Leviticus 22:19) The Nazarene should be the model: “I always do those things pleasing to my Father.” (John 8:29)

720

Your logical formal worship: Or, KJV: reasonable service; ASV: spiritual service; ABU: rational; PME: act of intelligent worship; BAS: worship it is right for you to give; KNX: worship due from you as rational creatures. The Greek is LOGICEN (Strong’s Exhaustive Concordance #3050) LATREIAN (Strong’s Exhaustive Concordance #2999). See notes on “formal worship” at Romans 9:4. (John 4:22-24) The presentation of our bodies to God is a reasonable act of worship as He is our Maker and Sustainer. (Hebrews 9:14)

RO12:2 Also, do not be conformed to this period of time, 721 but rather, be transformed, 722 by the renewing of your mind, 723 proving to yourselves 724 the good, acceptable and perfect will of The God. 725

721

Do not be conformed to this period of time: Or, KJV: to this world; RHM: configuring yourselves unto this age; NOR: fashion of the times; GDS: not adopt the customs; LAM: do not imitate; WMS: stop living in accordance with the customs. (1 Peter 1:14) The world is an enemy of God (James 4:4) and under the power and influence of Satan (2 Corinthians 4:4) and will one day pass away (1 John 2:17). The Nazarene prayed that his disciples would not be part of this world. (John 17:15, 16)

722

Be transformed: Or, ALF: transfigured; WMS: mold your minds; PME: remold. The Greek word METAMORPHOUSTHE [Strong’s Exhaustive Concordance #3339] and is the same word which describes the transfiguration of Christ. (See notes on Matthew 17:2) This suggests the degree of change required. The person who becomes a Nazarene disciple is as different to the former life as the butterfly to the caterpillar. Paul’s counsel is to not be molded by the world (or, age) around you but let your mind undergo a transformation. Only after this can the Nazarene disciple discern the perfect will of God. People who remain “worldly” or whose lives are based on a schematic patterned according to the characteristics of the Roman Age will not likely create a harmonious community. Is it clear that a real change must come about when one becomes a Christian or Nazarene Saint? How do these changes or transformations affect the structured part of the Christian community? There are certain key fundamentals necessary for a group of people to work in harmony for their mutual purpose and encouragement. First, Paul discusses certain attributes or characteristics which would apply to all within the Nazarene community.

723	Renewing of your mind: Or, GDS: new attitude of mind; WMS: new ideals. This is a complete new way of thinking. Paul has mentioned the changed mind earlier. See notes on Romans 7:25. Compare also notes on Ephesians 4:23.

724

Proving to yourselves: Or, ALF: discern; WMS: find and follow. The Greek is DOCIMAZEIN (1381) and one can see the root for “document.” Each disciple must prove to themselves that worship of God is the logical thing to do. For some this is an easy process, for others it amounts to climbing the highest mountain. (1 Timothy 4:15)

725

Good, acceptable and perfect will of The God: God’s will and purpose is good (perfectly virtuous and kind, destined to perfect fulfillment); and, acceptable (His will pleases perfectly His worshipers who have used their logical mind to prove it to themselves); and, His will is perfect (not lacking anything, and complete in every aspect to fulfill His wishes). God’s will never harms us and is always good for us. His will for the Nazarene’s disciples is there complete sanctification. (1 Thessalonians 4:3)

Romans 12:3-8 – Using Different Gifts

RO12:3 For by the unmerited favor given to me I tell everyone among you: 726 Do not think more of yourself beyond what is necessary to think. 727 Rather think soberly 728 just as The God has apportioned a measure of conviction. 729

726

I tell everyone among you: Paul addresses his Jewish and non-Jewish audience of Nazarene disciples who formerly were divided in attitude and action toward one another. He is going to show first that all have different gifts and functions and then counsel how to use these gifts to help that single Body of believers united with Christ.

727

Do not think more of yourself beyond what is necessary to think: Or, KJV: not to think of himself more highly than he ought to think; GDS: not to think too highly; WEY: value himself unduly; WMS: not to estimate himself above his real value. Nothing could ruin the unity of a group more than an individual or individuals who take themselves too seriously, estimating their personal worth above their associates. This problem is common to human nature because of our built-in sense of centeredness or ego-centrality, for we were made in the image of God, the True Center. Paul could well have drawn his thoughts from Proverbs 16:18, 19: “Pride goes before destruction, a haughty spirit before a fall. Better be humble with the poor than share the booty with the proud.” (NJB) Failure to apply Paul’s counsel to the Corinthians is what has caused the ongoing fragmentation of the Christian Church for two thousand years: “I have used myself and Apollos above as an illustration, so that you might learn from what I have said about us not to assess a man above his value in God’s sight, and may thus avoid the friction that comes from exalting one teacher against another.” (1 Corinthians 4:6 PME) In the very context of teachers, Paul writes: “If a man thinks he is ‘somebody,’ he is deceiving himself, for that very thought proves that he is nobody. Let every man learn to assess properly the value of his own work and he can then be glad when he does something worthy doing without depending on the approval of others… The man under Christian instruction should be willing to contribute toward the livelihood of his teacher.” (Galatians 6:2-4 PME) Here is the basic or fundamental solution to any discord or disunity. Pride is at the root of disharmony. Two things are dangerous: a lack of humility or modesty, and two much introspection. If all are truly humble and selfless joint-harmony will be the fruitage.

728

Think soberly: Or, GDS: reasonably; MOF: sane view; WEY: sober estimate; RSV: sober judgment; PME: sane estimate of your capabilities. The second aspect of thinking is balanced or sober thinking: “… but to think with sober judgment, each according to the measure of faith that God has assigned.” (Romans 12:3 RSV) The key Greek word has the idea of sober-minded. “Think” is the key – right thinking, not on self, but on others, so joint-harmony is maintained. When one withdraws into self or isolation (Proverbs 18:1) and focuses his thought on his own interests (Luke 12:17), forsaking or limiting the needs of others (Philippians 2:4, 21), it begins a spiritual cancer which breeds egotism and contentiousness. (Philippians 2:3; Galatians 5:26) A sound mind involves healthy thinking – thinking God’s thoughts as in the mind of Christ. (Matthew 16:23; 1 Corinthians 2:16) Having the “same mind” creates joint-harmony and unity. (1 Corinthians 1:10) Paul here uses one of his stylistic stresses for emphasis by using the word “think” three times in this verse – this is a common pattern in his writings.

729

Just as The God has apportioned a measure of conviction: Attention is drawn to the expression “each one” to show no one is overlooked. One may measure or value himself by the size or strength of his faith. This leaves no room for drawing comparisons with others and thus discordant harmony. Jesus taught there were sizes and strengths to faith. It is not as though God gives only a limited measure of faith to each individual and then such a one is preordained to be one of “little faith” or “great faith.” Faith is an attribute which can be strengthened or enlarged or heightened depending on the faith-strengthening nourishment imbibed and the faith-enlarging experiences of the Christian walk. Irrespective of the size or strength, faith is a gift. (1 Corinthians 12:9) A people with “one faith” will be “harmoniously joined together in love.”

RO12:4 For we have in one Body many members, even though all the members do not have the same functions. 730

730

For we have in one Body many members, even though all the members do not have the same functions: Having isolated the type of thinking which will maintain body harmony Paul makes it clear that all in the Nazarene community do not have the same function. Romans 12: 4, 5 read: “For as in one body we have many members, and not all the members have the same function (performance), so we, who are many, are one body in Christ, and individually we are members one of another.” (RSV) Comparing the human body to the Nazarene community is common to Paul. (1 Corinthians 12:12; Ephesians 4:4) Paul uses the Greek SOMA (body) as a comparison to the unity in the Nazarene community or congregation. He uses the word 44 times in 1 Corinthians and only again in Ephesians 4:4, Colossians 1:18, 24 and 3:15. Perhaps nothing illustrates joint-harmony better than the human body. The Greek SOMA is the basis for the Latin corps which is the root for “corporation” or “corporate.” He does not frame ERGON (work) in such a way as to create “organization” but the meaning is the same: a working body of people united for a common purpose. Such a definition is found in Ephesians 4:12,16. He begins with the expression “function” and the idea of different or varied “use” in the Greek word PRAZIN so that irrespective of the body “member” it functions for the common whole. Somatic or bodily harmony is his theme and the sum of his entreaty in verse one. The warm thought that we “belong individually to one another” ought to be a force for joint-harmony realizing that none can function or succeed without the other. Paul goes on to list these seven “differing gifts.” Paul has not discussed “gifts” yet but they are inferred by the word “function” or “use” in Romans 12:4. Differing gifts may also be a cause for disunity as the Corinthian congregation illustrates. Because these gifts vary there is the tendency with weaker individuals to draw comparisons and start a hierarchy of degrees or status. Such a mentality is not conducive to joint-harmony. These gifts are possessed by God’s grace (undeserved kindness), and however charismatic (or, gifted) a person may be it is because he has received the gift from God, not out of his own doing. (1 Corinthians 4:7) Jealousy is always a danger in such an environment.

RO12:5 Thus, though we are many in one Body united in Christ, we are members of one another. RO12:6 And so, we each have different gifts according to the unmerited favor of the One who gives such gifts. If it be [the gift of] prophecy, [then prophesy] in proportion to [your] conviction. 731

731

If it be [the gift of] prophecy, [then prophesy] in proportion to [your] conviction: Or, KJV: whether prophecy, let us prophesy according to the proportion of faith; TCN: if our gift is to preach, let our preaching correspond to our faith; NEB: the gift of inspired utterance, for example, in proportion to a man’s faith. The Greek word PROPHETES means to “speak out” or “speak before.” Peter says something similar: “When any one speaks, let him speak as one who is delivering the oracles of God.” (1 Peter 4:11 TCN) The subject of “prophet” and “prophecy” may be studied under different headings for the varied details regarding this gift. However, for practical purposes it may be considered here as a speaker before an audience, or a spokesman. In a general sense all Christians share this gift as preachers and teachers of the Kingdom. For Paul says, “I believed and so I spoke.” (2 Corinthians 4:12, 13) Some are gifted by assignment or application and will be evident by their speaking before audiences of varying sizes. They should apply their gift as evidence of the faith proportioned to each one. Their gift can greatly enhance joint-harmony. According to Paul this would not include women for he writes what he calls the “Master’s commandment” when he says: “As in all the churches of the saints, women should be silent in the churches. For they are not permitted to speak. Let a woman learn in silence with full submission. I permit no woman to teach or to have authority over a man.” (1 Corinthians 14:33; 1 Timothy 2:11, 12 RSV) This church-wide rule should not create disharmony, for women are free to perform the more important obligations of a Christian – the physical care of others as shown in the next gift listed by Paul. (Matthew 25:31-46; Titus 2:3-5)

RO12:7 If it be [the gift of] serving others, then be about service to others. 732 If it be [the gift of] teaching, then be about that teaching. 733

732

Serving others, then be about service to others: Or, KJV: Or ministry, let us wait on our ministering; MOF: if it is practical service, let us mind our service; LB: if your gift is that of serving others, serve them well; PME: if it is serving others let us concentrate on our service. The Greek word DIAKONIA means “service” to others. The Nazarene encourages the same service in imitation of his own life: “Whoever wants to become ‘great’ among you must be your servant. Just as the Son of Humankind came not to be served, but to serve and give himself a ransom for many.” (Matthew 20:26, 28) Peter writes in the same vein: “If anyone is serving others let him do so in the strength supplied by The God.” (1 Peter 4:11) This gift has stronger reference to service in a physical sense than the preaching connotation it is often given. A survey of the word, as well as the Greek from which it is drawn, lays emphasis on service done to others regarding their material needs, sometimes in an organized manner. Clearly such a gift, used rightly, goes a long way in creating a spirit of harmony and love among the brotherhood. (Compare 2 Corinthians 8:1-4; 9:1, 2, 11-13; Acts 6:1-7; Romans 16:1, 2)

733

Teaching, then be about that teaching: Or, KJV: or he that teacheth, on teaching; CON: let the teacher labor in teaching; MOF: the teacher must mind his teaching; MON: let the teacher give himself to his teaching. Paul mentions elsewhere hard-working teachers who deserve some financial help. (1 Timothy 5:17; Galatians 6:6) There are different degrees of Christian teachers though all should be teachers in time. (Hebrews 5:12; Matthew 28:19) Paul’s entreaty is that the teacher be about his teaching and not be distracted. Also, if he teaches in a good and godly manner he will be a tower of strength to those endeavoring to be joined harmoniously together. (Compare Ephesians 4:11, 16) Teaching in a general sense could also be done by all Christians. Official “teachers” do so under a heavier judgment. (James 3:1-3)

RO12:8 If it be [the gift of] encouraging others, then be about such encouragement. 734 If it be [the gift of] sharing materially, then focus on generosity. 735 If it be [the gift of] taking the lead in front of others, then be about it with all diligence. 736 [If the gift be] that of showing mercy, then do it cheerfully. 737

734

Encouraging others, then be about such encouragement: Or, KJV: Or he that exhorteth, on exhortation; PME: and if our gift be the stimulating of the faith others let us set ourselves to it; NEB: the gift of stirring speech; BEC: if you can encourage, encourage; LB: the preach should see to it that his sermons are strong and helpful; WEY: and the pastor’s in his exhortation. The Greek PARAKLESE carries the idea of encouragement or comfort. To the Greek the exhorter was one who could move the men in the army to rousing feats of martial art and high morale. Some are particularly gifted as speakers and one is always encouraged to hear them. But, all can encourage in one degree or another. (Romans 1:11) This gift can be a unifying factor in joint-harmony.

735

Sharing materially, then focus on generosity: Or, KJV: he that giveth, let him do it with simplicity; NW: he that distributes let him do it with liberality; TCN: let the man who gives in charity do so with a generous heart; MON: he who gives, let him do it with singleness of mind; LB: if God has given you money, be generous in helping others with it. Both the Hebrew and Christian Scriptures encourage giving. “There will always be someone poor among you in Israel. For this reason I have you the command, ‘You should be generously open-handed toward your needy and poor brother living among you.’” (Deuteronomy 15:11) “The charitable person will prosper, and the person who freely waters others will be freely watered.” (Proverbs 11:25) “But regarding charity, the person who sows sparingly will reap sparingly, and the person sowing plentifully will reap plentifully. Let each person do as resolved in their heart, not being stingy or as though being forced, for The God has compassionate affection for the one giving out of a cheerful heart.” (2 Corinthians 9:6, 7) Though this has application to giving in general and doing so without an envious eye – rather with a simple eye – there were those occasions where men were assigned to make a distribution in the common sharing of the Christians. (Compare Acts 4:35; 6:1,2) Indeed, it was this distribution which raised the first disharmony among the Christian brotherhood when, due to the difference in language only, some widows were overlooked in the daily distribution of food! Those assigned such tasks are encouraged to do it liberally or generously. One of the single most grievous causes of disharmony is the unequal distribution of wealth among Christians. This Paul addresses to the Corinthians when he encourages an “equalization.” (2 Corinthians 8:8-21)

736

Taking the lead in front of others, then be about it with all diligence: Or, KJV: he that ruleth, with diligence; TCN: let him who is in authority exercise due diligence; NEB: if you are a leader, exert yourself to lead; NJB: if you are put in charge, you must be conscientious. The Greek is PROISTAMENOS meaning “standing before” and indicates one who presides before the congregation. Congregations, like synagogues before them, had a single presiding elder or group of presbyters. (Acts 13:5; 18:8, 17; 1 Thessalonians 5:12; 1 Peter 5:2) Nothing is more disheartening that a presiding elder or a leader who lacks enthusiasm and industriousness. A true leader who does so, not out of ambition or vainglory, but out of genuine zeal, can help harmonize any group or congregation. The Greek carries the idea of “speed up” so he gets his work done quickly and efficiently yet in loving way. (Hebrews 13:7, 17) Paul gives two lists of requirements for an overseer or elder containing more than a dozen characteristics. (1 Timothy 3:1-7; Titus 1:5-10) These will be discussed in detail.

737

Showing mercy, then do it cheerfully: Or, KJV: he that sheweth mercy, with cheerfulness; LB: if yours is the gift of kindness to others, do it cheerfully; CON: he who shows pity, let him show it gladly; WEY: one who gives help should do it cheerfully; NJB: if you do works of mercy, let it be because you enjoy doing them; PME: let the man who feels sympathy for his fellows act cheerfully. The Greek word here for “mercy” ELEON is often misunderstood. It has more to do with charity or giving than with judicial forgiveness. The Nazarene teaches the same kind of charity or giving: “Blessed are the merciful (or, charitable) for they will receive mercy.” (Matthew 5:7) Jesus gave specific instructions to his “little flock”: “Sell your possessions and give the money away.” (Luke 12:33 PME) The word “mercy” has less to do with judgment and forgiveness than with material giving or charitable assistance to the poor and needy – a proof of “pure religion.” (James 1:27 KJV) Jesus instructed his disciples not to fear but “sell everything and give gifts of mercy” if they wanted to inherit the Kingdom. (Luke 12:32, 33) Nothing discourages more than one who gives begrudgingly or who has the wherewithal but refuses. (James 2:15,16; 1 John 3:17) Again, a divisive factor among Christians is the attitude developed by both the poor and rich toward one another in their social castes. (James 2:1-4) Ultimately Christians will be judged either sheep or goats on the basis of their charity and hospitality. (Matthew 25:31-46)

Romans 12:9-21 – Attributes of Harmony

RO12:9 Show compassionate affection without hypocrisy. 738 Abhor evil. 739 Adhere to goodness. 740

738

Show compassionate affection without hypocrisy: Or, KJV: Let love be without dissimulation; ASV: without hypocrisy; TCN: sincere; ABU: unfeigned; GDS: your love must be genuine; PME: let us have no imitation Christian love. The Greek uses AGAPE here. Literally in Greek this is, “The love unhypocritical.” Fittingly this type of love is at the top of Paul’s list in harmony with those teachings of the Nazarene. But, it is a special kind of AGAPE: it is not hypocritical or two-faced. Others render this: sincere, unfeigned, genuine. True, Christian AGAPE must be lacking any agenda or motive other than the desire to see the very best take place for our neighbors. Paul’s words show that AGAPE or “love” can be hypocritical. The word AGAPE is essentially “interest” or “concern” but with two driving engines: a) principle; and, b) motive. If the principle be right and the motive wrong it is hypocritical. If it be rightly motivated but on wrong principle, it is misplaced. This word “hypocrisy” occurs often in the Christian Bible. It is the combination of “under” + “judge” and is drawn from those fake faces actors wore which have become symbols for the theater itself: the one sad, the other happy. People lacking the Transformed Mind – and any effort to perfect the Christian character – often wear two faces and it becomes difficult to tell who they really are. The Nazarene is described as “guileless” (Hebrews 7:26) and this is the way the Nazarene disciples ought to be. (Romans 16:18; 1 Corinthians 13:4; 1 Timothy 1:5; James 3:17; 1 Peter 1:22) True and pure AGAPE thinks only of another’s interest in seeking the highest good of both neighbor and enemy. Paul describes this love without ever using the word: “Seek not for self, but for others… Not looking after your own interests but those of others.” (1 Corinthians 10:24; Philippians 2:4) This must lack a selfish motive or hidden agendas. Ask: Is my love free of hypocrisy? Is my concern for another attached with hidden agendas? Is there a hidden motive behind my concern for another, perhaps what I may gain by this display of concern and interest? Dare I ever become two-faced so that my smile and warm embrace camouflages secret intent? Remember the kiss of Judas! (Matthew 26:48, 49)

739

Abhor evil: Or, KJV: Abhor that which is evil; WEY: regard evil with horror; GDS: hate what is wrong; PME: let us have a genuine break with evil. The literal Greek is: “Abhorring the evil.” [UBS]. Wickedness or evil is not defined here and it can mean different things to a variety of persons. The only way to truly judge evil is by using a Divine Standard, that is, God’s viewpoint. The Nazarene Master made a list of those things which could defile a person: “For it is from the heart these originate: evil dialogue, murders, adulteries, sexual immorality, thieveries, perjuries, slander, and abusive speech.” (Matthew 15:19 NCMM) Mark gives a similar list with a few additions: “It is what comes out of a person that defiles a person. For it is from the inside, from a person’s heart that harmful thinking proceeds: sexual immorality, thievery, murder, adultery, greed, wickedness, deceit, loose conduct, evil eyes, blasphemy, arrogance, unreasonableness.” (Mark 7:21-23 NCMM) This should provide a considerable list of those things which the Christian Saint ought to abhor while remembering the King “hates lawlessness.” (Hebrews 1:9) However, abhorrence of wickedness is not enough. Ask: Do I have difficulty in determining what is evil or wicked? Do I agree that what God determines to be wicked is so no matter my own view? Do I react to what is clearly wicked with great distaste or abhorrence?

740

Adhere to goodness: Or, KJV: Cleave to that which is good; TCN: cling to right; WMS: keep on holding to what is right; PME: a real devotion to good. The Greek has the idea of gluing oneself to that which is good. Righteousness may be defined as obedience to law, while goodness, or moral excellence, goes beyond the letter of the law. The Righteous Person may be illustrated by a driver obeying the speed limit; while the Good Person is the one who obeys the law but seeing a driver with a flat tire stops to offer help. Compare the Nazarene’s parable of the “good” Samaritan. (Luke 10:29-37) Note Paul’s contrast between the good and righteous person. (Romans 5:7) The Beloved Apostle John uses a similar thought in his first epistle. In discussing how to know one who is God-born he lists not only the practice of righteousness (obeying law) but also refraining from being a habitual sinner. (1 John 3:4-18) So, it is not enough to obey law as a righteous person, but the inner person, that Transformed Mind, the Christian character, must cling to, or grab to one’s breast, what is morally excellent. The hatred of evil may cause one to refrain from certain conduct or attitudes. Clinging to the good requires a positive action which generally involves kindness to others and what is morally virtuous. This goodness is demonstrated in the parable of the sheep and goats. [Matthew 25:35-40] Also consider: James 2:15-17 states: “If a brother or sister is living without adequate clothing and lacks daily food, and anyone of you says, ‘Go in peace. Keep warm and well fed’ – but do not give them their bodily necessities – what is the profit? Just so, conviction without works is dead by itself.” [NCMM] When James defines “pure religion” (KJV) it is interesting to note what he includes and what he omits: “Pure and undefiled worship before The God, even the Father, is this: to visit orphans and widows in their afflictions, [and] to keep oneself unspotted from the worldly social order.” [James 1:27 NCMM] [NOTE: Slander, or even gossip, may render all service to God worthless no matter how others praise such a pretender.] The person who professes discipleship of Jesus Christ and refrains from humane care of a neighbor is practicing a religion which is a complete exercise in futility. With this John agrees: “For example: if any of us has this world's resources for maintaining life and is aware that another Christian is in need and yet slams shut the doors of his tender affections – how is it possible that God still loves that person?” (1 John 3:17 NCMM) The Christian who does not “cling to the good” is worshipping God in vain! (Matthew 15:3-11) Ask: Am I characterized by others as a “good person”? Do I treat goodness as something to embrace and never let go?

RO12:10 Show tender empathy 741 to one another with brotherly affection. 742 Show preference by honoring one another. 743

741

Show tender empathy: This Greek word PHILOSTORGOI is variously rendered: KJV: be kindly affectioned; GDS: be affectionate; NAS: be devoted to; BEC: love one another tenderly; PME: let us have real warm affection. This unique word occurs only here and means “loving tenderly, prone to affection.” [UBS] That phrase, “prone to affection,” is such a gentle one. It indicates someone is characterized by such tenderness. This characteristic ought to identify a Christian. For not only must he be known for his AGAPE love (that “love” which is rightly principled and well motivate, but not necessarily having any warm emotion to it), but also this tender quality. This causes men who feel appointed as elders to be characterized by such “tenderness.” Paul warns that the day would come after his departure that religious men would arise and “not treat the flock with tenderness.” (Acts 20:29) This means there must be more to the Christians’ character than an unfeeling officiality, as if one were going through the motions of some kind of cold AGAPE with mere exterior smiles and mannerisms in some false front. Religious men can walk about in dark suits and dour looks of authority, much like the Pharisees did, and occasionally give the appearance of what they would call “love.” Christians must not only love (AGAPE) one another, but these should be “prone to affection” manifested in the warmth of a smile, as well as genuine attitude and action. Ask: Do I really feel tender and affectionate toward others? Do others characterize me as an affectionate person?

742

Show tender empathy to one another with brotherly affection: Or, KJV: Be kindly affectioned one to another with brotherly love; ASV: in love of the brethren be tenderly affectioned to one another; GDS: be affectionate in your love for the brotherhood; KNX: be affectionate towards each other, as the love of brothers demands; NASB: be devoted to one another in love in brotherly love; BEC: love one another tenderly as fellow Christians. The above harmonizes with this phrase, for clinging to good involves a deep care for one’s fellows. Some would limit this “affection” to those within one’s own group, sect, church, or religion. But this would contradict the spirit of the Nazarene’s words: “Love your enemies… and show yourselves real sons of your Father in heaven… For if you only love your friends, what reward do you have?” (Matthew 5:43-48) The Christian disciple must view all those who confess “Jesus is Master” to be within the Master’s “field.” (Matthew 13:37) So, the true disciple, not only demonstrates that quality of AGAPE toward others, but also PHILADELPHIA in true PHILOSTORGOI toward all “those who are related in the Faith.” (Galatians 6:10) Ask: Do I think like some who say, “I have to love my brother but I do not have to like him”? Do others characterized me as a “loving” person? Do I pray that my affection may grow toward all?

743

Show preference by honoring one another: Or, KJV: in honour preferring one another; CON: set his neighbor above himself; TCN: in showing respect, set an example of deference to one another; GDS: eager to show one another honor; RSV: outdo one another in showing honor; PME: a willingness to let the other man have the credit. We all enjoy respect from others. This is usually shown by speech in one form or another. It is also demonstrated in refraining from treating others disrespectfully. Particularly is this so with those who might be considered “inferiors.” Rather your human decency should reflect that humility reflected in Christ himself. In the Scriptures there are certain relationships which call for particular respect. (Lamentations 2:6; Matthew 21:37; Ephesians 5:33; Hebrews 12:9; 1 Peter 3:2; 3 John 9, 10) There are some men, particularly those with authority, who respect no one. (Luke 18:2, 4) There is an area of respect often ignored in religious contexts: when defending one’s faith. Note how Peter encourages a respectful defense of one’s belief: “Hold the Lord Christ in reverence in your hearts. Be always ready with your defense whenever you are called to account for the hope that is in you with modesty and respect.” (1 Peter 3:15 NEB) A lack of respect for others and honor for people of all kinds is demonstrated on the Internet. This shows up at those web sites which are either anti-something or x-something, often with language and manners uncharacteristic of any Christian. In daily life this can manifest itself with family members, work mates, school associates, including, of course, Christian brethren, and those people met throughout the day. The tenderness in the previous point ought to move us in all our contacts to be respectful in honoring others. Ask: How do I respect and honor others? Do good manners characterize my dealings with others? Would anyone say of me, “Now there goes a well-mannered person”?

RO12:11 Never be lazy, but be diligent. 744 Burn with spirituality. 745 Always slave for the Master. 746

744

Never be lazy, but be diligent: Or, KJV: not slothful in business; CON: let your diligence be free from sloth; TCN: never flagging in zeal; WMS: never slack in earnestness; KNX: unwearied in activity; NAS: not lagging behind in diligence; LB: never be lazy in your work; NJB: In the service of the Lord, work not half-heartedly; PME: let us not allow slackness to spoil our work. It is literally, “in zeal not lazy.” [UBS] Christians are hard workers, particularly as they carry the Christ residing within into their daily lives. It was because of this complete lack of sloth that the early disciples of the Nazarene spread the Gospel over the known world. Laziness was not part of their character. (Proverbs 13:4) Even the former thief was encouraged: “Let the person who used to steal stop stealing. Now let him work hard with his own hands so he will have something good to share with the needy.” (Ephesians 4:28 NCMM) Thus, Christians themselves were taught: “But we wish each of you to show the same diligence as you have complete conviction in the Hope until the finish. So that you may never become sluggish, but rather be imitators of those who through conviction and patience inherit the promises.” (Hebrews 6:11, 12 NCMM) Ask: When people think of me do they associate me with an industrious, hard-working person? Or, do they whisper behind my back, “There goes one lazy fellow”?

745

Burn with spirituality: Or, KJV: fervent in spirit; MON: be glowing in spirit; WEY: have your spirits aglow; GDS: on fire with the Spirit; RSV: be ardent in spirit; NJB: an eager spirit; LB: serve the Lord enthusiastically; PME: keep the fires of the spirit burning. The literal Greek (KIT) may be “to the spirit boiling” or “in spirit burning.” [UBS] Essentially this is telling us to be enthusiastic rather than walk around with a sour or saddened demeanor. Such a person was Apollos, a man “mighty in Scripture,” as the King James describes him. [Acts 18.24, 25] Some persons have an introverted demeanor and others present themselves as overly serious. Many misinterpret this as arrogance. Some will have to make a concerted effort to manifest a happy outgoing disposition which seems always “up.” True, this takes more energy, but your neighbor is worth it. Ask: Am I an “up” person? Am I out-going and enthusiastic? If not, how can I reflect the real joy of Christ residing in my heart? Can I smile more? Can I strive to make uplifting and encouraging remarks?

746

Always slave for the Master: Or, KJV: serving the Lord; CON: be true bondsmen of your Lord; MON: slave for the Master; PME: do our work for God; VUL: servants of opportunity. The Master or “Lord” here could be the Father, whose Name is Yahweh (Acts 2:18; 4:29; 16:17), but the word “slave” is more often used with regard to Christ. (Romans 1:1; 14:18; 16:18; 1 Corinthians 7:22; 2 Corinthians 4:5; Galatians 1:10; Ephesians 6:7; Philippians 1:1; Colossians 3:24) This later text, Colossians 3:24, holds virtually the same expression as Romans 12:11, “Be slaves to the Master, Christ.” Slavery will be repulsive to many in the Western world, but it was common in the ancient Middle East, even among Israelites and Christians. The word group “slave” occurs over 400 times in the Bible, most often in the OT Book of Genesis and the NT Gospel of Matthew. God’s Law controlled the treatment of slaves. They often chose to remain in permanent servitude for the alternative was unacceptable. An attitude of slavery puts the Lord first in everything the Friend of the Nazarene does. Jesus uses the illustration of a Master and his slaves often in his parables. These emphasize two major ideas: a) remaining awake and alert for the Master’s Return; and, b) remaining busy with the Master’s goods until he Arrives. (Matthew 25:31-46; Luke 12:35-48) The great missionary Paul was an outstanding example of a “faithful steward.” (1 Corinthians 4:1, 2) The record of his life demonstrates for all Christians to follow what that zealous servitude to the Lord involved. (1 Corinthians 4:11-13; 2 Corinthians 6:4-10; 11:23-28) Paul encourages his own example. (1 Corinthians 11:1) Ask: Do I truly view myself as a slave of Jesus Christ? How do I demonstrate I do my Lord’s bidding? Am I happy in this relationship with my Master?

RO12:12 Always rejoice in the hope. 747 Rejoice during oppression. 748 Persevere in prayer. 749

747

Always rejoice in the hope: Or, KJV: rejoicing in hope; CON: in your hope be joyful; MOF: let your hope be a joy to you; NEB: let hope keep you joyful; WEY: full of joyful hope; PME: base your happiness on your hope in Christ; LB: be glad for all God is planning for you. The Greek has the article and thus it is “the hope.” Paul had earlier described the condition of the human creation as, “The (human) creation groans together and travails in pain together.” (Romans 8:22) He continues to show that despite this groaning pain there is a sustaining hope: “We groan eagerly awaiting the adoption (as children), the release by ransom of our Body. For to this hope we were saved. But, hope seen is no longer hope, for why hope for what you can see. But if we hope for the unseen we keep waiting by enduring.” (Romans 8:23-25) This hope is “one” and unique to the Body of Christ. (Ephesians 4:4) It is The Hope. It is the hope of “partaking in the heavenly calling.” (Hebrews 3:1) This “hope” has two premier elements. The first is described by 1 John 3:2, “Now we are children of God but when (the Son) is made visible we shall see him as he really is.” What a joyous part of our hope, seeing our Master! But, if possible, there is another feature of the hope even more transcendental and it is recorded at Revelation 22:3, 4: “His slaves will serve Him reverently and they will see His face.” The power of this “one hope” – one day meeting both the Celestial Christ and his Father, God Almighty – is beyond description. Such a hope, renewed daily in prayer and Scriptural meditations, will be characterized in our joy. When we find ourselves overcome by “the groaning pain of this human creation” we will prayerfully reflect on that “one hope” of viewing the Father and the Son within the golden walls of the Celestial New Jerusalem. (Revelation chapters 19, 22) The Bible is a Book of joy and hope. The word groups “joy” and “happy” occur 650 times in one translation. These words appear most often in the Psalms (118 times) and so meditating on these will build the joy of this God-given hope. In the Christian Bible Luke has been called “the theologian of joy” with over 50 occurrences in the Gospel of Luke and the Book of Acts. The Bible is also a book of “hope” with this word occurring 240 times. By regularly reading God’s Word and prayerfully meditating on it, hope can be sustained and will manifest itself in a happy and joyful disposition. As in all matters of life, when things are particularly difficult, this joy may reside within instead of revealing itself by the countenance. But, it will be helpful and healthy to keep this hope alive like a burning coal which keeps the inner self warm while the outside may shiver in the cold. Ask: When I consider everything else what is my grandest hope? Did something material come to mind? If I were to make a list of those things which bring me the greatest joy what would be at the top?

748

Rejoice during oppression: Or, KJV: patient in tribulation. WEY: patient under affliction; CON: in your sufferings be steadfast; GDS: steadfast in time of trouble. The Greek word THLIPSEI is rooted in “press or squeeze” and though it is often translation “tribulation” the word “oppress” comes closer. There may be pressures of both an internal and external kind. In the historical context of Paul’s phrase Christians, as well as Jews, were experiencing intense affliction, persecution, and oppression from the Roman world. Some were oppressed for merely living in a country occupied by the present western world power. Others were persecuted because of their religious faith, particularly Christians and Jews. The Christian record historically reports of certain periods of increased difficulties. (Acts 18:2) When a person is oppressed or afflicted for beliefs it becomes difficult to endure. Endurance is a word group which occurs often in the teachings of Jesus and his disciples. “Endurance” occurs over three dozen times in the Christian Scriptures and most often in the Book of Revelation. The meaning of the whole idea is well illustrated in the source for the English word which is the oak tree. (dru, dur) The oak tree has become a symbol of strength and such is required to endure in the face of political, religious or economic persecutions. The earth is yet to experience the worst religious oppression in the history of humankind – truly the greatest of all holocausts. (Revelation 13:5-7, 9, 10, 15) Happily we are assured by a celestial presbyter in the Apocalypse that “a large crowd” will endure this satanic persecution. There are other afflictions which oppress all of us. They come in the forms of illness, emotional depressions, relationships, or financial hardships. Often these are just as difficult as facing lions. Faith is the engine of endurance and prayers are the fuel. Ask: How does my endurance manifest itself? Do others know me as steady and enduring in my Christian walk?

749

Persevere in prayer: Or, KJV: continuing instant in prayer; GDS: persistent in prayer; PME: steadfastly maintain the habit of prayer; CON: in your prayers be unwearied; LB: prayerful always; BW: in prayer constantly attending; NJB: keep praying regularly. The Nazarene teaches the same thing, “Always pray, never give up.” (Luke 18:1) Not only does our Master teach it, he demonstrates it, as Luke 22:41-44 records. Is there any question the Nazarene was here “persevering in prayer”? In this we find a good lesson, for if the Son of God can heighten the intensity of his prayers, we too, must realize we may need to “pray with greater earnestness.” Paul and Peter give this same encouragement elsewhere: “Carry on every form of prayer.” (Philippians 4:6) “Pray incessantly.” (1 Thessalonians 5:17) “Be vigilant with a view to prayers.” (1 Peter 4:7) Prayer ought to characterize the Friend of the Nazarene each day. The Nazarene taught several principles which will highlight our prayers: a) persistence (Matthew 5:42); b) pray for your persecuting enemies (Matthew 5:44); c) privacy in prayer (Matthew 6:6); d) avoid repetitious and wordy prayers (Matthew 6:7). The Bible is a book of prayers and about prayers. The word group occurs about 400 times in one translation. The first occurrence is the prayer of a woman, Hannah at 1 Samuel 1:12. The word is used most often in the Hebrew Bible in the Book of Psalms (34) and in the Christian Bible in the Gospel of Matthew 13 times. Why this constant reminder to pray? It seems the sad part of human nature to forget to pray save with those who are spiritual through and through. Many get so preoccupied and distracted they actually forget to go to the Father in prayer, other than in those formal situations such as meals and Christian meetings. When Christians pray for one another they create a spirit of harmony for it is impossible to approach God in sincere prayer and harbor ill feelings about another. Pray for harmony. Pray for that Nazarene disciple you suppose to be your enemy. Also, pray for yourself that no spirit of envy invade your Christian character. Ask: If my faith were to be judged by my prayers of what quality would it be?

RO12:13 Share in common with the needs of the Saints. 750 Pursue hospitality. 751

750

Share in common with the needs of the Saints: Or KJV: distributing to the necessity of saints. TCN: relieving the wants; KNX: providing generously for the needs of the saints; NW: share with the holy ones according to their needs; RSV: contributes to the needs of the saints; NJB: share with any of God’s holy people who are in need; WEY: relieve the necessities of the saints; PME: give freely to fellow Christians in want; LB: when God’s children are in need, you be the one to help them out. The Greek reads literally to have in common the needs of the Saints. Or, “to the needs of the saints contributing.” [UBS] The Greek word KOINONOUNTES is rooted in the idea of common or sharing in common. The real meaning probably comes closer to the idea of “sharing in common” for this is the tradition based on Acts 2:44 and 4:32: “And all who shared the faith owned everything in common (KOINA = English ‘coin’ – note Acts 2:42 KOINONIA); they sold their goods and possessions and distributed the proceeds among themselves according to what each one needed… The whole group of believers was united, heart and soul; no one claimed private ownership of any possessions as everything they owned was held in common (KOINA).” (NJB) Paul has already expressed the idea earlier in Romans 12:8, “Let the man who gives in charity do so with a generous heart.” (TCN) Timothy was to “order the rich to be liberal and always ready share (KOINONIKOUS).” (1 Timothy 6.17, 18) The primitive Church was originally a community which owned no property but shared with all. Later some congregations failed to do this. (Philippians 4:15) The cosmopolitan Corinthians were charged to use their surplus to equalize the needs of the poor: “It is not that you ought to relieve other people’s needs and leave yourselves in hardship; but there should be a fair balance – your surplus at present may fill their deficiency, and another time their surplus may fill your deficiency. So there may be a fair balance; as the scripture says: ‘No one who had collected more had too much, no one who collected less had too little.’” (Exodus 16:18; 2 Corinthians 8:13-15) Paul argues for an economic equality (ISOTES) among Christians and though he wants no hardship on the rich Corinthians, other Christians went beyond this. To the Hebrew Christians it is written: “For you had compassion for those who were in prison, and you cheerfully accepted the plundering of your possessions… Do not neglect to do good and to share (KOINONIAS) what you have, for such sacrifices are pleasing to God.” (Hebrews 10:34; 13:16 RSV) Giving and charity ought to characterize the Friend of the Nazarene. Jesus taught the way to perfection: “Give to the one asking you, and do not turn away from one that wants to borrow from you… You must be perfect as your heavenly Father is perfect… When making a gift of charity do not blow a trumpet… Do not let your left-hand know what your right-hand is doing so your charitable gift is in secret. Then your heavenly Father, secretly watching, will repay you… Love your enemies and do good, lending without hoping for anything in return… Practice giving.” (Matthew 5:42, 48; 6:3, 4; Luke 6:35, 37) Not only have masses of “Christians” deviated from what the Nazarene taught doctrinally, but they have also parted from his counsels regarding charity and giving. The Christian who observes the above is rare, indeed. No association or organization of Christians can claim the name until they are prepared to share in common what they possess with others. Proverbs 3.27 counsels: “Refuse no kindness to those who have a right to it, if it is in your power to perform it.” (NJB) The Nazarene goes beyond this as shown above regarding enemies, including the wicked and unthankful. (Matthew 5:45; Hebrews 1:1) Paul also echoes his Master when he writes: “The God is not unjust so as to forget your work and the love which you showed for His Name – having served the Saints as you even continue to serve them… For you sympathized with those in prison bonds. With joy you plundered your own possessions, realizing you possess a better piece of property which will always remain.” (Hebrews 6:10; 10:34 NCMM) Indeed, the Beloved Apostle John warns how charity keeps one in God’s love: “You realize that anyone guilty of manslaughter does not have everlasting life remaining within. Here is how we really understand what love is: our Master sacrificed his very existence for us. For this reason we are obligated to sacrifice ourselves for our fellowship. For example: if any of us has this world's resources for maintaining life and is aware that another Christian is in need and yet slams shut the doors of his tender affections – how is it possible that God still loves that person? My little children, make it your habit to always show loving concern, not in speech or words only, but in positive and real action.” (1 John 3:16-18 NCMM; compare also James 2:14-17) Note a failure to share impartially or unselfishly can cause disharmony. Nothing divides Christians more than economic class distinctions. The first serious case of disunity in the Christian congregation involved such a matter. (Acts 6:1, 2) The word “share” here is the Greek KOINONOUNTES and means literally “have in common.” This is the same word used in Acts 2:44 and 4:32 when the early Christians had “all things in common.” Paul uses the same word when he opens his discussion with the Corinthians on the subject of “equalization.” (2 Corinthians 8:4-21) Ideally, after the typical model of the gathering of manna in the wilderness, “an equalizing might take place,” with no unequal distribution (see verse 8 above) of supplies. In reality, before the Father and his Son, all things ought to be commonly shared, though the freedom not to is demonstrated in the case of Ananias and Sapphira. (Acts 5:1ff) Materialistic and selfish attitudes are disheartening to others. (Numbers 32:6-10) The Nazarene had set the pattern with his life-style and teachings for the “little flock” (Luke 12:32) when he tells them, “Sell your property and give to charity.” (WMS) and Peter professes to have done this. (Luke 18:28) However, disheartened himself, Peter quickly goes back to his fishing business, showing he may have “left” (Luke 18:28), or even “abandoned” (Matthew 4:20), his fishing boats, but he had not, in fact, “sold” them. (John 21:15 – perhaps gesturing toward Peter’s boats, fishing nets, and fish) Paul instructs Timothy to “give orders” to the rich regarding their surplus – “to be liberal, ready to share.” (1Timothy 6:17,18) Sharing contributes to joint-harmony. There is another matter worthy of note here: in the parousia-Judgment true “saints” – brothers of the King – would find themselves in need because of responding rightly to Luke 12:33, or persecution during the Great Oppression. (Revelation 13:7, 9, 16, 17) The “sheep” are those who responded positively to this. (Matthew 25:31-40) The idea that we are to be judged by our human decency, hospitality, and charity is enough to give the Christians pause to examine their Christian character in this matter. Finally, besides possessing the charitable spirit of giving, the manner of giving is something touched on by the Nazarene. Jesus encourages secret giving without a showy display. (Matthew 6:2-4) Giving in such secrecy demonstrates you seek no glory from observers, you are not trying to buy something with some hidden agenda, and you do not embarrass the recipient of your loving gift. “Those giving are much happier than those receiving.” (Acts 20:35) Ask: How do I feel about my sharing and giving? If I compare myself to the rich Pharisees and the poor widow which one does my character represent? How can I give more? Do people who know me recognize me as a giving and charitable person?

751

Pursue hospitality: Or, KJV: given to hospitality; MOF: make a practice of hospitality; CON: show hospitality to the stranger. The Greek literal PHILOZENIAN (Strong’s Exhaustive Concordance #5381) means “lover of strangers.” The Middle East is famous for its hospitality to strangers. Among these the Christians were praised for their hospitality and love of strangers. Compare Hebrews 13:2 with Genesis 18:3 and Genesis 19:1. (1 Peter 4:9; 3 John 8) Note in the Nazarene’s parable that the sheep are righteous because of their hospitality, and the goats are wicked because they fail to show hospitality. (See notes on Matthew 25:35) Hospitality is a requirement for any man seeking the office of elder or overseer. See the commentary on hospitality in Nazarene Community 2000© on “Qualifications of Elders.” Ask: Is my home open to others. Am I known as a lover of strangers and hospitable in nature. Do I make it a habit to inviting others to my home to share a meal or kindness in another manner? Or, am I cold, isolated, and distant from others. When was the last time I invited guests for dinner? (Compare the reading above in the Living Bible.)

RO12:14 Bless persecutors. 752 Continue blessing others and not cursing others.

752

Bless persecutors: Or, KJV: Bless them which persecute you; bless, and curse not; NEB: call down blessings on your persecutors; LB: if someone harms you, don’t curse them. These words echo the Nazarene when he teaches: “Continue to love your enemies and to pray for those persecuting you… Continue to love your enemies, to do good to those hating you, to bless those cursing you, to pray for those who are insulting you. To him that strikes you on the one cheek, offer the other also.” (Matthew 5:44; Luke 6:27-29) Paul expresses the idea to the Corinthians: “We meet abuse with blessings (TCN)… They make our lives miserable, but we take it patiently. (PME)… When we are slandered by them we try to conciliate them.” (WMS) (1 Corinthians 4:12, 13) Christians are characterized by how they respond to those who hate them or love them less. Their reactions are exactly the opposite in the same degree of the antagonist. The Nazarene went further than any spiritual teacher and struck at the very heart of a person’s purse or wallet as the seat of motive when it came to enemies. He taught: “Love your enemies and lend to them expecting no repayment.” (Luke 6:35) Nothing could prove love more than actually giving money to the very person who dislikes you. The Hebrew word for “blessing” (BARAKH) carries the idea of speaking well of someone, or to “wish well” (1 Samuel 25:14) and “congratulate.” (1 Chronicles 18:10) The Greek EULOGEO can mean to speak well of or compliment. Thus, the speech of the Friend of the Nazarene is very much involved in responding to an enemy. Ask: How did I respond the last time someone acted as my enemy or hater? Did I respond positively to negative words and actions?

RO12:15 Rejoice with those rejoicing. Weep with those weeping. 753

753

Rejoyce with those rejoycing. Weep with those weeping. Think about eachother: Or, KJV: Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one toward another; NEB: with the joyful be joyful; PME: share the happiness of those who are happy; LB: when others are happy, be happy with them; GDS: live in harmony with one another; MON: have full sympathy with one another; NEB: have equal regard for one another. Sympathy and empathy ought to characterize any Christian. This is the ability to put yourself in another’s place. Or, as someone one put it, “walk a mile in another’s sandals.” Paul’s counsel echoes Ecclesiastes 3:4, for there is “a time to weep and a time to laugh; a time to wail and a time to skip about.” The Living Bible paraphrases Proverbs 25:20: “Being happy-go-lucky around a person whose heart is heavy is as bad as stealing his jacket in cold weather or rubbing salt in his wounds.” Paul’s phrase is a paraphrase of the Golden Rule, “Exactly as you want others to treat you, you must do the same to them.” (Luke 6:31) Paul makes similar statements in other words to the Corinthian and Philippian congregations: “Let no man, then, set his own advantage as his objective, but rather the good of his neighbor… None of you should think only of his own affairs, but each should learn to see things from other people’s point of view.” (1 Corinthians 10:24; Philippians 2:4 PME) Peter writes in a similar vein: “You should al be united, sympathetic, full of brotherly love, kind-hearted, humble-minded.” (1 Peter 3:8 TCN) Thus, the Transformed Mind gives thought to others with a self-less motive and with the interests of others in mind. This truly is the way to joint-harmony. Ask: Do I try to understand how others feel before I express my opinions? Can I learn to sympathize with all kinds of people who may have been raised differently than me? Does empathy characterize my personality? Do people know me to be such an understanding person?

RO12:16 Think about each other. Do not think lofty thoughts. 754 Rather, think about humble matters and associate with [the humble]. 755 “Do not become wise in your own eyes.” 756 [Proverbs 3:7]

754

Do not think lofty thoughts: Or KJV: Mind not high things; RSV: do not be haughty; ASV: set not your mind on high things; GDS: do not be too ambitious; WEY: do not let your thoughts be high-flown; BER: do not aspire to eminence; MOF: instead of being ambitious; PHI: don’t become snobbish. The Nazarene is the premier example of humility. In what amounts to a hymn Paul sings: “(The pre-existent Christ) stripped himself of all privilege by consenting to be a slave by nature and being born as mortal man. And, having become man, he humbled himself by living a life of utter obedience, even to the extent of dying.” (Philippians 2:6, 7 PME) By way of illustration, imagine you are living as royalty in high standards and have never known want, but lived in luxury all your life. Now, you are asked to leave all of this and travel to Haiti to become a medical missionary in the red light districts where AIDS is thought to have been brewed. What characteristic would that require? This humble characteristic is a key subject in the teachings of the Nazarene because it runs counter to those egocentric drives in most persons. The subject of “who was the greatest” came up among Jesus’ disciples. Christ taught: “You know that those who appear to be ruling the nations lord it over them and their great ones wield authority over them. This is not the way among you; but whoever wants to become great among you must be your minister, and whoever wants to be first among you must be the slave of all. For even the Son of Humankind came, not to be ministered to, but to minister and to give his soul a ransom in exchange for many.” (Mark 10:42-45 NW) The Good Doctor Luke records the account: “However, there also arose a heated dispute among them over which one of them seemed to be greatest. But he said to them: ‘The kings of the nations lord it over them, and those having authority over them are called Benefactors. You, though, are not to be that way. But let him that is the greatest among you become as the youngest, and the one acting as chief as the one ministering. For which one is greater, the one reclining at the table or the one ministering? Is it not the one reclining at the table? But I am in your midst as the one ministering.’” (Luke 22:24-27 NW) Peter must have learned this lesson for he himself writes: “Humility towards one another must be the garment you all wear constantly, because God opposes the proud but accords his favour to the humble.” (1 Peter 5:5; Proverbs 3:34 LXX) Nothing is more disharmonious than the individual who takes himself too seriously. It is interesting that Peter’s mention of haughtiness follows right on the heels of his discussion of shepherds and elders. Ambition is not only self-destructive, it destroys the harmony and unity of God’s people. Satan is the originator of ambition. Ambitious men have existed throughout the history of Jehovah’s people. It was a problem among the Christian disciples and Paul alludes to it in his letters. On the other hand, the truly humble person, who modestly recognizes his place, contributes greatly to the inner harmony of the Nazarene Community of Saints. After honest and prayerful examination, those who find themselves to be ambitious ought to reflect deeply on the beauty of David’s humble attitude in Psalm 131 and offer a similar prayer in naked repentance. Ask: As a disciple of the Nazarene how can I become more like him in his example of humility? Do others view me as arrogant or prideful? How can I manifest humility in my life today?

755

Think about humble matters and associate with [the humble]: Or, KJV: but condescend to men of low estate; NW: be led along with lowly things; ASV: condescend to things that are lowly; GDS: accept humble tasks; WEY: accommodate yourselves to humble ways; BER: willingly adjust yourselves to humble situations; MOF: associate with humble folk; PH: don’t become snobbish but take a real interest in ordinary people; NOR: mingle with the lowly. Compare what the Nazarene taught on humility. (Luke 14:7-11) Paul writes about this subject to other congregations: “Never act from motives of rivalry or personal vanity, but in humility think more of one another than you do of yourselves. None of you should think only of his own affairs, but each should learn to see thing from other people’s point of view… Accept life with humility and patience, making allowances for one another.” (Philippians 2:3, 4; Ephesians 4:2 PME) The lowly and humble will never be disharmonious. Pride is the disrupter. Humility the healer. All of your current pains, indeed all of your pains in life, may be traceable to that original act of pride on the part of Satan. There was not an ounce of racial, religious, or intellectual superiority in the Nazarene’s character. The Gospels are filled with his willingness to associate with those viewed as either outcasts or very low on the social ladder: prostitutes, drunks, lepers, tax collectors, and the unschooled and low caste. Some early Christians had problems with this as James describes: “Don’t ever attempt, my brothers, to combine snobbery with faith in our glorious Lord Jesus Christ! Suppose one man comes into your meeting well dressed with a gold ring on his finger, and another man, obviously poor, arrives in shabby clothes. If you pay special attention to the well dressed man… doesn’t that prove you are making class distinctions in your mind, and setting yourselves up to assess a man’s quality? – a very bad thing.” (James 2:1-4 PME) Ask: Do I feel superior to certain persons? Perhaps due to education, social background, race, religion, ethnic roots, personal beauty, physical prowess, or economic advantage? Do I feel free to associate with any so- called “class” of persons?

756

Do not become wise in your own eyes: Or, KJV: Be not wise in your own conceits; NW: do not become discreet in your own eyes; NASB: do not be wise in your own estimation; TCN: not think too highly; GDS: do not be conceited; LB: and don’t think you know it all; PME: don’t become set in your own opinions; WEY: do not be self-opinionated. The Bible warns about such self-exalted opinions of one’s self. The Book of Proverbs warns: “Do not congratulate yourself on your own wisdom.” (Proverbs 3:7 NJB) Where is the person who does not hold an opinion? Where is the person with such an opinion who thinks it wrong? The problem lies not in possessing an opinion, but in always feeling the need to express it as superior to any other. The Christian character is marked by an absence of regular and persistent opinion when judging others. Self-conceit is obvious to everyone and creates a chasm of disharmony across which no one can approach. Paul has already touched on this subject in verse 3 when he writes of the Transformed Mind: “Don’t cherish exaggerated ideas of yourself or your importance, but try to have a sane estimate of your capabilities by the light of the faith that God has given to you all.” (PME) The New English Bible renders 1 Corinthians 8:1-3 in this manner: “Knowledge breeds conceit; it is love that builds. If anyone fancies that he knows, he knows nothing yet, in the true sense of knowing. But if a man loves, he is acknowledged by God.” Ask: Do I express my opinions too often? Often enough that others consider me opinionated? Or, am I viewed as conceited? Can I work hard at keeping my opinions to myself unless I am asked?

RO12:17 Do not repay harm with harm. 757 Think good in advance regarding all persons. 758 [Proverbs 3:4]

757

Do not repay harm with harm: Or, KJV: Recompense to no man evil for evil; TCN: never return injury for injury; PME: don’t pay back a bad turn by a bad turn. Paul writes similarly to the Thessalonians: “Take care that none return hurt with hurt.” (1 Thessalonians 5:15) Interestingly it is the man who chopped off another’s ear who writes: “Yet when (Jesus) was insulted he offered no insult in return”; and, “not rendering evil for evil.” (1 Peter 2:23 PME; 1 Peter 3:9 KJV) It may be that Peter quoted Paul. Clearly, any type of revenge – “I don’t get mad, I get even” – is out of character with any friend of the Nazarene. Such a spitefully, vengeful and retaliatory disposition is not conducive to joint-harmony within a Christian community. There is no place for the law of talion – “like for like” – in the Christian association. Better to be damaged or injured than retaliate in kind. (1 Corinthians 6:7) Such a character results from meekness and a gentleness toward all. Ask: Do I find myself reacting in kind when others treat me wrongly or hurtfully? If others speak abusively about me do I return kindness? Am I characterized by others as a confrontational or adversarial person?

758

Think good in advance regarding all persons: Or, KJV: Provide things honest in the sight of all men; RSV: take thought for what is noble in the sight of all; BER: determine on the noblest ways in dealing with all people; GDS: see that you are above reproach in the eyes of everyone; NJB: bear in mind the ideals that all regard with respect. This phrase reads literally in Greek, “take fore thought for good things before all men” [UBS]. Some versions note the phrase in Greek is the same as that found in the Septuagint at Proverbs 3:4, “Do thou provide things honest in the sight of the Lord (YHWH) and of men.” (Compare WEY) Though the above versions vary a bit in some of the details the thrust of Paul’s point has to do with “thinking ahead” in regard to dealings with others so that a good and honest reputation results. Paul lists “a fine testimony from the outside” as a requirement for an “overseer.” (1 Timothy 3:7) Peter writes, “Your conduct among the surrounding peoples in your different countries should always be good and right… (that) they see how well you conduct yourselves.” (1 Peter 2:12 PME) Christians live in all parts of the world with a wide variety of social and cultural environments. Paul’s words would encourage disciples of the Nazarene to behave in such a way (though there may be no direct Scriptural principles involved) that local peoples would not find fault with these honest Christians. When Paul says “all men” he means Christian and non-Christian. This is the foundation of a good reputation. (Ecclesiastes 7:1) This amounts to “recommending ourselves to every human conscience in the sight of The God.” (2 Corinthians 4:2) Whenever or wherever, this harmonious individual is known as a decent and well-mannered person, even if enemies give respect begrudgingly. True Christians are praised worldwide for their conduct, behavior and attitude. This requires thinking ahead, or thinking first, before speaking or acting. How will my speech and conduct affect others? Will others be led to Christ because of the type of person they behold? Ask: How do my neighbors view me? Do I have a good reputation among the people of my community? Do I think before I speak or act out of concern for the view people will have of me?

RO12:18 If possible with you be peaceable with all persons. 759

759

If possible with you be peaceable with all persons: Or, KJV: If it be possible, as much as lieth in you, live peaceably with all men; PME: as far as your responsibility goes; ASV: be at peace with all men. Paul’s words echo the Nazarene’s Mountain Teachings: “Blessed are the peaceable for they will be called Sons of God.” (Matthew 5:9) Paul counsels Timothy, “It is binding a slave of the Master not be a fighter but be gentle toward all.” (2 Timothy 2:24) “Seek eagerly for peace with everyone.” (Hebrews 12:14 BER) A peaceable person is harmonious – not adversarial, confrontational or martial in nature and disposition. Such a Christian seeks good relations. Such a saint wants unity, tranquility and good relations between all. Indeed, peace is a synonym for harmony and there should be peace before worship as shown by Jesus. (Matthew 5:24) There are rare occasions when this is impossible due to the wicked inclination of hateful men as David learned. (Psalm 120:7) Because of the egocentric nature of people there is a tendency to react first in a fighting mood which never makes for peace. The peaceable Christian has trained mind and heart to always respond in a peaceable manner no matter the provocation. Often this is a matter of hesitating for a moment before speaking or taking action – the proverbial count to ten – and so the characteristic of peaceableness is related to the previous one. To behave peaceably there must a degree of inner tranquility. Ask: Do people know me as confrontational or adversarial? Or does peace and tranquility characterize my personality?

RO12:19 Beloved, do not seek revenge for yourselves. 760 Rather, yield to wrath. 761 For, it has been written: “‘Revenge is mine and I will repay,’ says YHWH.” [Proverbs 20:20]

760

Do not seek revenge for yourselves: Or, KJV: avenge not yourselves; PME: never take vengeance into your own hands. “I don’t get mad. I get even.” This is not a characteristic of a Christian. One of the greatest ways to keep peace is to be forgiving. Revenge never results in peace which is the subject Paul is discussing. Forgiveness is at the root of this characteristic. Also, a non-judgmental disposition prohibits the Christian from taking the law into his own hands. The disciple of the Nazarene is well aware that God is the Judge as Paul goes on to state. The very first commentary on the Lord’s Prayer was by the Nazarene himself. He laid down this divine rule: “For if you forgive men their debts the heavenly Father will forgive you. But, if you do not forgive the debts of others, neither will your Father forgive your debts.” (Matthew 6:14, 15) Ask: Do I try to get back or get even toward those who have abused me? Do I answer like with like? Do I seek revenge against perceived injuries? What is my first inclination: forgiveness or vengeance?

761

Yield to wrath: Or, KJV: but rather give place unto wrath; NW: yield place to the wrath; KNX: allow retribution to run its course. The spirit of non-resistance to oppressive authority is one taught by the Nazarene: “Do not resist the wicked.” (Matthew 5:39) This is virtually the flag of Gandhi and the anthem of Martin Luther King. This may be written on the banner of the civil-rights movement. It is the spirit of non-resistance and the abhorrence of violent retaliation. Paul writes, “Be wrathful, but do not sin.” (Ephesians 4:26 which alludes to Psalms 4:4) So, it is possible that a Christian could be the object of wrath from one of his fellow worshippers overcome in a moment of indignation or loss of self-control even as David was. “Yield” is the entreaty here. Yielding begets harmony. Indeed, the word translated “reasonable” is literally “yielding” in Greek and characterizes an “overseer.” (1Timothy 3:3) Proverbs 24:29 may be the source of Paul’s inspired thoughts: “Never think: ‘I will treat him as he treated me. I will pay back the man for what he did.’” This correct attitude echoes that “love your enemy,” taught by the Nazarene. (Luke 6:35) Rather than seek revenge Paul encourages the Nazarene disciple to yield and treat his enemy with kindness instead of revenge. He continues quoting Proverbs 25:21, 22. By unexpected kindness the opposite response is the result. Who is the enemy? It could be a whole congregation of Christians. (Galatians 4:16) There are friends and there are enemies. There is love and there is hate. Often “hate” is loving a person less than one should and thereby behaving like an enemy, that is, not a friend. James Moffatt renders the next phrase: “for in this way you will make him feel a burning sense of shame.” Overcome the adversary with kindness. Kindness shown in hospitality softens the hardened attitudes of persons who love you less. It is true some persons are just irritated more by such kind actions but that is beyond your control. The Law of Moses taught the same attitude. See Exodus 23:4, 5. The Nazarene taught the same. (Matthew 5:44, 45) This is the way to spiritual perfection. Ask: Can I find it in my heart not to resist loveless people but yield to them for their own good? Do others characterize me as reasonable and yielding?

RO12:20 Rather, “if your enemy is hungry, feed him. If [your enemy] is thirsty, give him something to drink. For by doing this you will heap fiery coals upon his head.” [Proverbs 25:21, 22] RO12:21 Do not let the bad conquer you. Rather, conquer the bad with the good. 762

762

Conquer the bad with the good: Paul ends his list of Christian characteristics by exhorting: “Don’t allow yourself to be overpowered with evil. Take the offensive – overpower evil by good!” (Romans 12:21 PME) There is a struggle within the Christian. There is also a struggle without. Paul’s states a negative first – “Do not” – and then a positive – “conquer.” In the Bible the word “bad” is generally that which harms others. Good is that which is positive and helpful to others. So the sheep in Matthew 25:31-46 are “righteous” because of their positive, loving empathy toward the most insignificant and humble among them. On the other hand, the “goats” are those who are unrighteous [evil, wicked, vile] and fail to respond to the needs of others like the sheep. Their sin is one of omission. This does not make it less evil, for those so guilty will experience endless extinction. The key to triumph is to conquer that which is harmful with that which is helpful and caring.