ROMANS ROAD
to
RIGHTEOUSNESS |
Romans
1:18-3:20
|
Romans
3:21-5:21 |
Romans
6:1-8:39 |
Romans
9:1-11:36 |
Romans
12:1-16:27 |
|
SIN
|
SALVATION
|
SANCTIFICATION |
SOVEREIGNTY |
SERVICE |
NEED
FOR
SALVATION |
WAY
OF
SALVATION |
LIFE
OF
SALVATION |
SCOPE
OF
SALVATION |
SERVICE
OF
SALVATION |
God's Holiness
In
Condemning
Sin |
God's Grace
In
Justifying
Sinners |
God's Power
In
Sanctifying
Believers |
God's Sovereignty
In
Saving
Jew and Gentile |
Gods Glory
The
Object of
Service |
Deadliness
of Sin |
Design
of Grace |
Demonstration
of Salvation |
|
Power Given
|
Promises
Fulfilled |
Paths Pursued |
Righteousness
Needed |
Righteousness
Credited |
Righteousness
Demonstrated |
Righteousness
Restored to Israel |
Righteousness
Applied |
God's
Righteousness
IN LAW |
God's
Righteousness
IMPUTED |
God's
Righteousness
OBEYED |
God's
Righteousness
IN ELECTION |
God's
Righteousness
DISPLAYED |
|
Slaves to Sin |
Slaves to God |
Slaves Serving
God |
|
Doctrine |
Duty |
|
Life by Faith |
Service by
Faith |
Modified from Irving L.
Jensen's excellent work "Jensen's
Survey of the NT"
BE DEVOTED TO ONE ANOTHER IN BROTHERLY LOVE:
te philadelphia eis allelous philostorgoi...proegoumenoi (PMPMPN):
(Jn 13:34,35; 15:17; 17:21; Acts 4:32; Ga 5:6,13,22; Ep 4:1,2,
3; Col 1:4; 1Th 4:9; 2Th 1:3; He 13:1; 1Pe 1:22; 2:17; 3:8,9; 2Pe 1:7; 1Jn 2:9, 10, 11; 3:10,
11, 12, 13, 14, 15, 16, 17, 18; 4:11,20,21;
5:1,2) (Brotherly love - Job 1:4; Ps 133:1)
Spurgeon in commenting on Ro 12:10-13 notes that...
Paul writes at full length upon the doctrines, but he is very concise and
pithy upon the precepts, for things of daily practice need to be short and
easy of remembrance. Let us learn each one of these weighty sentences by heart
and put them all in practice.
Be devoted - The original Greek lacks the words added
by the translators ("be devoted") and reads...
in the love of brethren (te
philadelphia), to one another (eis allelous) kindly affectioned
(philostorgoi): in the honour going before one another".
Wuest conveys the sense rendering
it...
In the sphere of brotherly love have a
family affection for one another, vying with one another in showing honor
Paul places philadelphia and
philostorgos first in the Greek sentence for emphasis.
Brotherly love (5360) (philadelphia
from phílos = beloved,
dear, friendly + adelphós = brother) means "fraternal love",
brotherly love (kindness), love of the brethren. Brotherly love normally
referred to the love members of a family held for each other (this was the
way it was used in secular Greek) and would not normally be used to describe
the love between members of different families.
I n the NT
philadelphia is used to describe the love that believers possess for
one to another, for even though they were members of different natural
families, they were united in Christ and were recipients of family love
originating from the Father Who had bestowed His great love on His
spiritual children (1John 3:1, cp note
1Peter 1:22).
Philadelphia manifests itself in acts of kindness (Ga 6:10).
Philadelphia
describes a love which calls for an affection for one another like that
one expressed between natural family members (see Romans 12:10-note
where devoted
or "loving warmly" = philostorgos from philos = beloved, dear + storge =
family love, the love of parents and children). Remember that
Christianity forged a radical relationship in Christ wherein believing
Greeks and Jews, circumcised and uncircumcised, barbarians, Scythians,
slaves and freemen, men and women were now all one in their Lord (cp Gal
3:28, see Col 3-note,
Eph 4:3ff
note).
Such a diverse cultural community would have continual need for emphasis
on love of the brethren. As Christians we have become brothers and
sisters in the community of faith and Paul refers to them as brothers
(sisters is clearly implied) some nineteen times in 1 Thessalonians alone.
Our love is not just a passive disposition of fondness but manifests
itself in overt acts of kindness toward the brethren.
Phileo love is the love
of belonging, of friendship. It is a love we have for brothers because of
our likenesses. (Greek for brothers = adelphos = literally "from the
same womb") The Greek word for friend is philos, and it is related to
the word for filial love, phileo. This root is seen in such English terms as
"philanthropy" (benevolence or, literally, the love of man), and "philology"
(the love of words).
A friend is one for whom you have filial love.
Early Greek literature used the word philos to describe the followers of a
political leader. Later it came to mean the clients of a wealthy man, or
legal assistants. When the Romans embraced the language they extended the
word to include friends and relatives. It is much like the "official family"
of a political person, governor, or President. In ancient usage the word "friend"
had much deeper implications than our casual usage. Aristotle indicated that
a person might be called on to sacrifice his life for that of a friend.
According to that famous Greek philosopher: "To a noble man there applies
the true saying that he does all things for the sake of his friends"
(Theological Dictionary of the New Testament, IX, p. 153). This concept of
friendship lays the basis for the New Testament use of this word.
It was this affectionate relationship in the early Church among
Christian converts, in spite of their diverse status and varied backgrounds,
that amazed the pagans.
Philostorgos (5387)
(from phílos = friend + storge = natural family love or tender
affection; cherishing one's kindred, esp parents or children) pertains to
love or affection for those closely related to one, particularly members of
one's immediate family, in this case referring to God's family composed of
all believers in Christ Jesus.
Philia is affectionate love between friends and
storge refers to the tender affection among family members. Storge
speaks of instinctive
affection, like that which parents and children feel toward one another (see a
more detailed discussion of the
antonym
astorgos used in Ro 1:31-note). Storge is
“an attachment sealed by nature and blood ties,” and is especially represented
by a
mother’s innate love, benevolence, and devotion toward her children. Paul is
saying
that the relationships among Christians should involve intimacy, understanding,
and acceptance.
The idea is to be devoted to other Christians with a family sort of love, not based on
personal attraction or desirability (cf. 1Thessalonians 4:9-note).
Brotherly kindness must be cultivated (diligently) for it entails difficult
duties, such as a willingness to bear one another's burdens and to forgive
shortcomings and failures.
><>><>><>
More Than Socializing - Church can be a great place to get caught
up on the latest football games, golf scores, family news, health concerns,
or just to visit with friends. A cup of coffee together, a warm handshake, a
friendly pat on the back are all part of the social interaction we need as
human beings.
All of this is good, but New Testament fellowship goes much deeper than
merely socializing when we get together at church. It takes place when we
consider how we can lift up, build up, and brighten up our brothers and
sisters in Christ.
The Bible clearly says that we are to "serve one another" (Gal 5:13),
forgive as we are forgiven (Ephesians 4:32-note), and "bear one another's
burdens" (Gal 6:2). From the first century, believers have gathered in
Jesus' name to "consider one another in order to stir up love and good
works" and to exhort one another (He 10:24, 25-note).
Christian fellowship takes place when we offer encouragement to our friends,
pray for them, and confess our sins and weaknesses to one another. These are
the elements that make fellowship genuine.
What about your church? Are you merely socializing? Or are you practicing
true Christian fellowship? —Dave Egner
(Our
Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by
permission. All rights reserved)
We Christians have a kinship with
All others who believe,
And from that bond of faith and love
A mutual strength receive. —Hess
Christian fellowship builds us up and
binds us together.
Why is this exhortation so
vital for believers to put into practice?
Because the visual display of this
quality of love in the body of Christ is the primary means by which the
world recognizes us as followers of Christ (Jn 13:35 cf 1Jn 3:10, 17, 18,
19). We must love each other, because we are members of one family. We are not
strangers to each other within the Christian Church; much less are we
isolated units; we are brothers and sisters, because we have the one father,
God.
Christians are eternally members of one family, one body and truly have a "sibling relationship" with one another. Thus we are
exhorted to develop the close and affectionate relationship that should exist
among brothers and sisters who are blood relatives. The blood that binds us to
one another as believers is even more precious than that binding secular
families together.
The use of both of these words together (philadelphia, philostorgoi) does two
things. First, it magnifies the importance of understanding the church as a
family. In most cases the local congregation is like the immediate family, and
the church universal is the extended family. Second, it intensifies the need to
consciously seek to develop toward one another the tender affection and devotion
appropriate among brothers and sisters. How are we doing as a church in America?
The world is "dying" to see this quality of love exhibited.
Charles Colton once wrote that...:
The firmest friendships have been formed
in mutual adversity, as iron most strongly united by the fiercest flame.
In other words, "A friend in need is a
friend indeed."
Charles Haddon Spurgeon counted among his
friends George Mueller and Hudson Taylor. On friendship Spurgeon said,
Friendship is one of the sweetest joys of
life. Many might have failed beneath the bitterness of their trial had they
not found a friend.
GIVE PREFERENCE TO ONE ANOTHER IN HONOR: te time allelous proegoumenoi (PMPMPN):
(Ge 13:9; Mt 20:26; Luke 14:10; Php 2:3; 1Pe 5:5)
Outdo one another in showing
honor. (ESV)
Give preference (4285)
(proegeomai
from pró = before + hegeomai = lead way, think)
means literally to lead the way before and so to show deference to the other
person.
Proegeomai is in the
middle voice which indicates that the subject initiates the action
and participates in results of that action.
The idea is that believers are to continuously (present
tense = this is to
be our habitual practice, our lifestyle before a critically watching world)
give preference themselves to each other.
The idea is for your yourself to take the
lead
and show genuine appreciation and admiration for fellow
believers by putting them first (Php 2:3-note)
and to be willing and even desirous for them to receive honor. Quite a
contrast with the world's way (2Ti 4:1-note; Torrey's Topic "Selfishness")
If the we are walking in the truth of the first part of this verse (and
walking in the Spirit) and are
truly “devoted to one another in brotherly love,” it will be
(supernaturally) "easy" to give preference to one another in honor. The
virtue here is Christ-like humility, not thinking more highly of ourselves than we ought to
think (see note on
Romans 12:3).
It is doing
“nothing
from
selfishness
or
empty
conceit, but with
humility of
mind
regard
one
another as
more
important than
yourselves"..."not merely"
looking out "for your
own
personal interests, but
also for the interests of
others." It is having "this
attitude in
yourselves
which was
also in
Christ
Jesus” (see notes
Philippians 2:3)
To honor the other person is one way of
holding in check the innate human tendency to honor oneself unduly. If we
are are focusing on others, it is somewhat more difficult to focus on
ourselves. Our example of course is Christ (see Php 2:5, 6, 7 -note
Php 2:8-note Php
2:8-notes
1Pe 2:21-note)(Torrey's Topic "Example
of Christ")
One
another (240)
(allelon) means each other and speaks of a mutuality or sharing of
sentiments between two persons or groups of persons. Allelon is a
reciprocal pronoun which denotes that the encouragement and edification is
to be a mutual beneficial activity. As each submits, encourages, loves, etc,
the other members benefit. This is the God's description and prescription
for a body of believers.
One another
is a common NT phrase (especially in Paul's letters) with most uses
relating to the building up of the body of Christ. As such the "one
anothers" in the NT would make an excellent Sunday School study (or
topical sermon series), taking time to meditate on each occurrence,
asking whether it is being practiced (in the Spirit-note)
in your local church and seeking to excel still more (cp Php 1:9, 10, 11
-notes;
1Th 3:12-note,
1Th 4:1-note,
1Th 4:10-note).
Below is a list of the NT uses of one another (be sure to check
the
context
for the most
accurate
interpretation).
Ro
12:10, 16; 13:8; 14:13, 19; 15:5, 7, 14; 16:16; 1Co 6:7; 7:5; 11:33;
12:25; 16:20; 2Co 13:12; Ga 5:13, 15, 26; Ep 4:2, 25, 32; 5:19, 21; Php
2:3; Col 3:9, 13, 16; 1Th 3:12; 4:9, 18; 5:11, 13, 15; 2 Th 1:3; Heb
3:13; 10:24, 25; James 4:11; 5:9, 16; 1Pe 1:22; 4:8, 9, 10; 5:5, 14; 1Jn
1:7; 3:11, 23; 4:7, 11, 12; 2Jn 1:5
Honor (5092)
(time from tío = pay honor, respect) refers to the worth, value or merit of
some thing or some one. Time is a valuing by which the price
is fixed or an estimation of the value of a thing. Finally and most
importantly in the present context, time is our attitude
towards another person which is commensurate their value (as God sees them).
We honor that which is precious to us
To honor someone is to show genuine appreciation and admiration for
the other individual. Believers who are being transformed by the renewing of
their mind should be becoming more and more sensitive to showing respect, to acknowledging the
accomplishments of others, to demonstrating genuine love by not being jealous or
envious. These are the marks of a sincere faith which is maturing. Such a
one in fact is to take the lead in the carrying out of these actions. If we
have truly presented ourselves as a living sacrifices, we should be growing
in these graces (and they can only be carried out by His empowering grace).
How am I doing this week with others?
Especially with my mate?...my
children? ...my employer or employee?
Paul, why did you have to start
"meddling"?
><> ><> ><>
ILLUSTRATIONS OF BIBLE TRUTH - by
Harry A. Ironside - HONOR TO WHOM HONOR IS DUE -
"Be not ye
called Rabbi" (Mt 23:8). "In honour preferring one another" (R. 12:10).
On one occasion when in London, I was
walking home from a meeting; part of the way I was accompanied by the
Marquis of Aberdeen (who had presided) and the Lord Bishop of Norwich (who
had been one of the speakers). Being an American, and unaccustomed to
titles, I felt embarrassed as to how I should address men of their position.
I expressed my perplexity, and the Marquis replied, "My dear brother, just
address us as your brethren in CHRIST. We could have no higher honor than
that." This was surely to enter into the spirit of what the LORD JESUS
taught.
We are told to give honor to whom honor is due. On the other hand, the
servant of CHRIST is to seek the honor that cometh from GOD only. The first
passage delivers from rudeness and that pride which apes humility, as it
refuses to recognize the gifts which CHRIST has given to His Church. The
other is a rebuke to all self-seeking and fleshly ostentation on the part of
those to whom the LORD has entrusted any special ministry for the
edification of His Church. |
