Romans - 12:1-5

          It has been pointed out that Paul's letter to the Romans is our most complete statement of what we believe as Christians.  And what a statement it is!
     Having set forth the "theoretical" portion of this statement in the first eleven chapters, Paul deals with the obvious question:  "How do I put this to use in my every-day life?"  He answers the question in various realms: our relationship with all brethren and all men, our relationship with the government, our relationship with neighbors and our relationship with the weak.  It is only natural that he begin with the body.  If we can't take care of our relationships within the body, we don't have any business worrying about our relationships with anyone else.
     Paul separates the two sections with an "amen" (Rom. 11:36), but he also joins them together with a "therefore" (12:1).  Our theory is powerless unless it is demonstrated in our practice.  Our practice is empty unless it is in agreement with our theory.
     A preacher named Jim McGuiggan highlights the great depth in the first two verses by noting seven "tions."  The first is "humiliation," demonstrated by Paul's choice of the term "beseech."
     Although Paul...Paul the apostle of the Lord and a man whose words carry the weight of the Lord's command (1 Cor. 14:37; 2 Thess. 3:12,14)...could have made a stronger statement, he chooses to open this section with a humble request.  And, after all, it is our choice whether we place this theory in practice or not.  The consequence of our choice is also our responsibility.  It does not violate the rights of any one if we tell him that he is going to heaven if he does this, and he is going to hell if he does that.
     The second "tion" is our motivation: the mercies of God.  Paul elaborates on this in the second chapter of Ephesians.  What should motivate us?  Look to the following for the answer: John 3:16; Romans 5:6-9; 1 Jn. 4:10.  In a word it is "love," and in particular God's love for us.
     Our dedication lies in our presenting our bodies as living sacrifices, holy and acceptable to God.  Remember what Paul has already said in Romans 6-8?  Remember how God reacted when the Israelites offered diseased rejects from the flocks and herds instead of the first-rate animals that God had specified?
     Then comes our obligation, which is to render rational service.  Who knows why certain translators replaced "belonging to the reason" with "spiritual."  The conclusion is accurate, but it loses something in the translation.  Paul has spent a lot of time explaining that the only reasonable service of a slave of righteousness is SPIRITUAL service.  He probably felt that the readers should be able to make this association for themselves, now, without having it spelled out for them.
     It is almost redundant to speak of a "service of worship," since the two mean practically the same thing.  Everything a Christian does is an act of worship, IF it is consciously offered as such.  Anyone who doubts this should read Matt. 5:14-16 and 2 Cor. 9:8-15.  Where is worship (especially the "sacrifice" kind) offered?  Is it not in the temple?  And are our bodies not the temple of God (1 Cor. 3:16, 6:19; 2 Cor. 6:16)?
     This does not take away from the fact that there is a time that the church comes together "in church" (1 Cor. 11:18) to worship God as a body.  This body, too, is the temple of God (Eph. 2:21).  Anyone who would minimize the importance of this "assembly of the assembly" is guilty of "despising the church of God" (1 Cor. 11:22).  Paul makes it very clear in 1 Cor. 14:23-38 that there is a time when the church is "in church" (vs. 35).  Anyone who does not recognize this command of the Lord is not recognized (vss. 37-38).
     We are to be "not fashioned according to this world," which speaks of our "non-conformation."
     Instead, we are to undergo a transformation by the renewing of our minds.  Paul speaks of this transformation in Titus 3:3-7.  See also 1 Cor. 6:11, 12:2; Eph. 2:11-13; 1 Pet. 4:1-5.  It is worth mentioning that the Lord does not want us to be empty shells.  It is not enough to not do evil.  We must replace evil with good.  Paul spells this out in Eph. 4:20-32 and Col. 3:5-17.
     All of this is for illumination: that we may prove what is the good and acceptable and perfect will of God.  The proof is in the pudding.  If God's plan works, it will be evident when it is placed into practice.  If God's plan works, we (and others around us) will WANT to put it into practice.

     In verse three Paul emphasizes the humble attitude that is so important.  It was of primary importance to the Lord (see the "beatitudes").  It was important to the apostles and other inspired writers (Eph. 4:2; Phil. 2:3-8; Col. 3:12; James 1:9-10, 4:6-17; 1 Pet. 5:5).  Obviously, the biggest danger in being humble is being proud of one's own humility (Col. 2:18).
     Paul also says in verse three that God deals to each one a measure of faith.  Is this saying that He gives some a lot and some a little?  It will help us to notice two things.  First of all, the context deals with faith that is necessary to perform our jobs within the body.  It does not deal with faith that is needed for becoming a Christian.  That faith (and perhaps the one under discussion here, too) comes from hearing, and hearing by the word of Christ.  Surely Paul hasn't changed his story since chapter 10, verse 17, has he?  Yes, there is only one faith.  But we cannot honestly believe that that one faith does the same thing before and after our conversion.  Do we have to be convinced every day of the same thing?  The Hebrew writer thinks not (Heb. 6:1).  If the contrary is true, we would have to be led to baptism every day.  True faith always results in obedience, but the obedience does not always take the same form.  Verse 6 talks about a portion of faith that allows us to do certain things.  In Rom. 14:1-2 Paul talks about varying degrees of faith.
      The second thing we must point out is that the question here is not "a lot" or "a little."  The question is "enough."  Paul's whole point is that God provides "enough" faith: whatever is required to carry out our functions in the body.
     There is one body.  This does not say, nor does it mean, that there are lots of different bodies.  It does not say, nor does it mean, that there is one big body composed of lots of little conflicting bodies.  It does not say, nor does it mean, that there is one big body made up of certain individuals out of these little conflicting bodies.  There is one body.  God said it, we didn't.  This is too vast a discussion to cover now, but anyone who is interested in the body should consider the following passages: Jn. 17:9,20-23; 1 Cor. 1:10, 12:12-31; Eph. 4:4-6; Col. 3:15.
     By the way, these verses do not say, nor do they mean, that it is enough to be "one body" with a lot of warring members.  The teaching is exactly the opposite.  This does not mean that the tail should wag the dog: that the body should conform to unruly members (Matt. 5:29-30; 1 Cor. 5:6-13).  But the teaching remains that those who want to be a part of the body should, no MUST, get along with the other members.
     How much suffering and mental anguish is caused by the fact we do not teach that the church is a body?  We teach that everyone should be a soul-winner, that every little boy should want to be an elder or a preacher, that every little girl should want to be a Bible school teacher.  These are great goals, but this does not give the whole picture.  What each must strive to be is a healthy, functioning, contributing part of the BODY.  Let the WORD OF GOD be the soul-winner.  Let the BODY be the soul-winner.  Let us be serving parts of the body.
     People don't become Christians just so they can make more Christians.  They become Christians so they can glorify God and serve Him.  It is this example that causes others to want to RECEIVE the seed.  Hearts are soils.  The Word is the seed.  Paul supports this in Titus 3:14
     Check Matt. 7:15-20 and Heb. 6:4-8 and see whether or not "having more members" is the only result of fruit-bearing. Does something seem to imply that sound (or unsound) doctrine has some relationship with fruit bearing?
     In the end it is the truth that will bear the fruit, and it is the truth that will set us free.

Unless otherwise noted, "Scripture taken from the NEW AMERICAN STANDARD BIBLE(R), (C) Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977. Used by permission."