Romans 12 | |
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Book | Epistle to the Romans |
Category | Pauline epistles |
Christian Bible part | New Testament |
Order in the Christian part | 6 |
Romans 12 is the twelfth chapter of the Epistle to the Romans in the New Testament of the Christian Bible. It is authored by Paul the Apostle, while he was in Corinth in the mid-50s AD, [1] with the help of an amanuensis (secretary), Tertius, who adds his own greeting in Romans 16:22. [2] According to Martin Luther,
In chapter 12, St. Paul teaches the true liturgy and makes all Christians priests, so that they may offer, not money or cattle, as priests do in the Law, but their own bodies, by putting their desires to death. Next he describes the outward conduct of Christians whose lives are governed by the Spirit; he tells how they teach, preach, rule, serve, give, suffer, love, live and act toward friend, foe and everyone. These are the works that a Christian does, for, as I have said, faith is not idle. [3]
The original text was written in Koine Greek. This chapter is divided into 21 verses.
Some early manuscripts containing the text of this chapter are:
I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.
— Romans 12:1, New King James Version [5]
The first letter of Peter uses a similar expressions:
You also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ
— 1 Peter 2:5, New King James Version [6]
The word "therefore" links Paul's general exhortation to holiness with the foregoing verses in Romans 11 (Romans 11:33-36), "where the riches of God were described as, and shown to be, imparted apart from merit", although there have been a number of theologians who have treated "therefore" as following on from "the whole dogmatic part of the epistle, beginning with Romans 1:16". [7]
Paul speaks of "reasonable service (worship)", (τὴν λογικὴν λατρείαν, tēn logikēn latreian) in contrast to the λατρεια, latreia, 'worship' which formed part of the Jewish covenant with God (Romans 9:4). [8] Lutheran theologian Johann Albrecht Bengel summarises the contrasts to which Paul refers:
The service [worship], λατρέια, of the Gentiles is unreasonable, ἄλογος, (cf. Romans 1:18–25), the confidence of the Jews is unreasonable, ἄλογος, Romans 2:3), but the Christian considers all things rightly, and collects [infers] his duty from the kindness of a merciful God. The epithet λογικὴν now corresponds to that verb, λογίζεσθαι, which is often used (Romans 3:28, Romans 6:11 and Romans 8:18). [9]
And do not be conformed to this world, but be transformed by the renewing of your minds, that you may prove what is that good and acceptable and perfect will of God.
— Romans 12:2, New King James Version [10]
Verses 3–8 take the form of sermon, closely paralleled by 1 Corinthians 12:12–28. [33] [34] Paul starts the exhortation first to the humility and Christian unity, reflecting that he writes from Corinth, "the native habitat of spiritual pride and factional division" (cf. 1 Corinthians 1–4). [34] A major difference with the epistle to the Corinthians is that the list of gifts in verses 6–8 includes gifts of exhortation, generosity, and compassion but not deeds of power, healings, and tongues as found in 1 Corinthians 12:28. [35] [34] In Romans the gifts are not related specifically to the activity of the Holy Spirit. [34]
For I say, through the grace given to me, to everyone who is among you, not to think of himself more highly than he ought to think, but to think soberly, as God has dealt to each one a measure of faith.
— Romans 12:3, New King James Version [36]
Heinrich Meyer criticised the Dutch theologian Wessel Albertus van Hengel for interpreting μέλη πάντα, melē panta, as if it read οὐ πάντα, ou panta, meaning "not all the parts". [7]
Described by Moo as "love and its manifestations", verses 9–21 are proverbial in tone, a style known as parenesis. Some verses echo the Old Testament, notably 16c, 19c, and 20, while others are reflections of Jesus' teachings (especially 14, 17, 18 and 21). [44]
William Barclay suggests that in verses 9 to 13, "Paul presents his people with [twelve] telegraphic rules for everyday life". [45]
Verses 17–21 form a chiasm, bracketed by lines containing the word "evil" – verse 17a and verse 21. The next layer comprising verses 17b–18 and verse 20, deals with the way to treat non-Christians. The central portion is the prohibition of vengeance. [44]
Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, "Vengeance is Mine, I will repay," says the Lord.
— Romans 12:19, New King James Version [46]
Part of this verse – "I will repay" or in older translations "vengeance is mine" ("Vengeance is mine, and recompense", in the English Standard Version) – is a quotation from Deuteronomy 32:35. [47] Paul's instruction here is not to be vengeful: John Wycliffe and his colleagues translated it as "not defending yourselves" (Romans 12:19). [48]
Do not be overcome by evil, but overcome evil with good.
— Romans 12:21, New King James Version [49]
This verse is a comprehensive summary of Romans 12:19–20, that is, "be not carried away to revenge and retaliation (verse 19) by evil which is committed against you, but overcome the evil by the good which you show to your enemy (verse 20), put to shame by your noble spirit, ceases to act malignantly against you and becomes your friend". [7] [50]
Acts 15 is the fifteenth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records "the first great controversy in the records of the Christian Church", concerning the necessity of circumcision, Paul and Barnabas traveling to Jerusalem to attend the Council of Jerusalem and the beginning of Paul's second missionary journey. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Ephesians 6 is the sixth chapter of the Epistle to the Ephesians in the New Testament of the Christian Bible. Traditionally, it is believed to be written by Apostle Paul while he was in prison in Rome, but more recently, it is suggested to be written between AD 80 and 100 by another writer using Paul's name and style. This chapter is a part of Paul's exhortation, with the particular section about how Christians should live in their responsibilities as households (5:21–6:9) and in the battle against spiritual forces (6:10–20), with a final benediction to close the epistle (6:21–24).
Romans 7 is the seventh chapter of the Epistle to the Romans in the New Testament of the Christian Bible. It is authored by Paul the Apostle, while he was in Corinth in the mid-50s AD, with the help of an amanuensis (secretary), Tertius, who adds his own greeting in Romans 16:22.
Acts 16 is the sixteenth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the start of the second missionary journey of Paul, together with Silas and Timothy. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Acts 20 is the twentieth chapter of the Acts of the Apostles in the Christian New Testament of the Bible. It records the third missionary journey of Paul the Apostle. The narrator and his companions ("we") play an active part in the developments in this chapter. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke the Evangelist composed this book as well as the Gospel of Luke.
Romans 1 is the first chapter of the Epistle to the Romans in the New Testament of the Christian Bible. It was authored by Paul the Apostle, while he was in Corinth in the mid-50s AD, with the help of an amanuensis (secretary), Tertius, who added his own greeting in Romans 16:22. Acts 20:3 records that Paul stayed in Greece, probably Corinth, for three months. The letter is addressed "to all those in Rome who are loved by God and called to be saints".
Romans 2 is the second chapter of the Epistle to the Romans in the New Testament of the Christian Bible. It was written by Paul the Apostle, while he was in Corinth in the mid-50s AD, with the help of an amanuensis (secretary), Tertius, who adds his own greeting in Romans 16:22. Biblical scholar William Sanday observes that although "the main theme of the Epistle [is] the doctrine of justification by faith", in verse 6 Paul "lays down with unmistakable definiteness and precision the doctrine that works, what a man has done, the moral tenor of his life, will be the standard by which he will be judged at the last day".
Romans 6 is the sixth chapter of the Epistle to the Romans in the New Testament of the Christian Bible. It was authored by Paul the Apostle, while he was in Corinth in the mid-50s AD, with the help of an amanuensis (secretary), Tertius, who added his own greeting in Romans 16:22. In this chapter, Paul shows to the believers in Rome that the Christian, in baptism, dies to sin, and "in what sense, and to what extent, Christ's dominion is a present reality" in the lives of the believers stands as an underlying issue in this chapter.
2 Corinthians 1 is the first chapter of the Second Epistle to the Corinthians in the New Testament of the Christian Bible. It is authored by Paul the Apostle and Timothy in Macedonia in 55–56 CE.
2 Corinthians 3 is the third chapter of the Second Epistle to the Corinthians in the New Testament of the Christian Bible. It is authored by Paul the Apostle and Timothy in Macedonia in 55–56 AD/CE. Biblical commentator Heinrich Meyer emphasises that the use of the plural 'we' in 2 Corinthians 3:2 and 2 Corinthians 3:6 includes Timothy in the writing of the letter.
2 Corinthians 4 is the fourth chapter of the Second Epistle to the Corinthians in the New Testament of the Christian Bible. It is authored by Paul the Apostle and Timothy in Macedonia in 55–56 CE. Twice in this chapter this sentence occurs: "Therefore, we do not lose heart".
2 Corinthians 6 is the sixth chapter of the Second Epistle to the Corinthians in the New Testament of the Christian Bible. It is authored by Paul the Apostle and Timothy in Macedonia in 55–56 CE.
Ephesians 1 is the first chapter of the Epistle to the Ephesians in the New Testament of the Christian Bible. Traditionally, it is believed to have been written by Apostle Paul while he was in prison in Rome, but more recently, it has been suggested that it was written between AD 80 and 100 by another writer using Paul's name and style. This chapter contains the greeting, followed by a section about "The Blessing of God" and Paul's prayer.
Ephesians 2 is the second chapter of the Epistle to the Ephesians in the New Testament of the Christian Bible. Traditionally, it is believed to have been written by Apostle Paul while he was in prison in Rome, but more recently it has been suggested that it was written between AD 80 and 100 by another writer using Paul's name and style.
Ephesians 3 is the third chapter of the Epistle to the Ephesians in the New Testament of the Christian Bible. Traditionally, it is believed to have been written by Apostle Paul while he was in prison in Rome, but more recently it has been suggested that it was written between AD 80 and 100 by another writer using Paul's name and style. This chapter is part of a long prayer of Paul, with the particular section about Paul's stewardship of the great divine mystery, the petition for Christ to dwell in the believers' heart, and a doxology.
Ephesians 4 is the fourth chapter of the Epistle to the Ephesians in the New Testament of the Christian Bible. Traditionally, it is believed to have been written by Apostle Paul while he was in prison in Rome, but more recently, it has been suggested that it was written between AD 80 and 100 by another writer using Paul's name and style. This chapter is a part of Paul's exhortation, with the particular section about the mutual interdependence of the Christians as the church and how they should live in the world (4:17–5:20).
Ephesians 5 is the fifth chapter of the Epistle to the Ephesians in the New Testament of the Christian Bible. Traditionally, it is believed to be written by Apostle Paul while he was in prison in Rome. More recently, it is suggested to be written between AD 80 and 100 by another writer using Paul's name and style, however this theory is not widely accepted. This chapter is a part of Paul's exhortation, with the particular section about how Christians should live in the world (4:17–5:20) and in their responsibilities as households (5:21–6:9).
Titus 2 is the second chapter of the Epistle to Titus in the New Testament of the Christian Bible. The letter is traditionally attributed to Paul the Apostle, sent from Nicopolis of Macedonia, addressed to Titus in Crete. Some scholars argue that it is the work of an anonymous follower, written after Paul's death in the first century AD. This chapter describes the qualities of members of the community and doctrinal statements regarding the death of Christ in relation to the removal of sin.
Titus 3 is the third and final chapter of the Epistle to Titus in the New Testament of the Christian Bible. The letter is traditionally attributed to Paul the Apostle, sent from Nicopolis of Macedonia, addressed to Titus in Crete. Some scholars argue that it is the work of an anonymous follower, written after Paul's death in the first century AD. This chapter contains the author's instruction for the church as a community with responsibilities in the public realm, towards the government and also towards individuals, concluded with some personal requests for Titus before the final benediction.
Hebrews 10 is the tenth chapter of the Epistle to the Hebrews in the New Testament of the Christian Bible. The author is anonymous, although the internal reference to "our brother Timothy" causes a traditional attribution to Paul, but this attribution has been disputed since the second century and there is no decisive evidence for the authorship. This chapter contains the exposition about Christ's effective sacrifice and the exhortation to continue in faithfulness and expectancy.