8 Owe no one anything, except to love each other, for the one who loves another has fulfilled the law. 9 For the commandments, “You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet,” and any other commandment, are summed up in this word: “You shall love your neighbor as yourself.” 10 Love does no wrong to a neighbor; therefore love is the fulfilling of the law.

11 Besides this you know the time, that the hour has come for you to wake from sleep. For salvation is nearer to us now than when we first believed. 12 The night is far gone; the day is at hand. So then let us cast off the works of darkness and put on the armor of light. 13 Let us walk properly as in the daytime, not in orgies and drunkenness, not in sexual immorality and sensuality, not in quarreling and jealousy. 14 But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires.

Government cannot save people or create faith; its work concerns earthly justice and the common good.

• The state “bears the sword”: it possesses the authority to use lawful force to punish criminals, defend its citizens, and repel aggression.
• In punishing wrongdoing, civil authorities act as God’s servants, carrying out temporal judgment against evil.

***This differs from the Christian’s personal calling to forgive and not seek private vengeance. Punishment belongs to the properly constituted authorities, not to individuals.

Christians therefore submit not merely from fear of punishment, but for the sake of conscience—recognizing civil authority as God’s institution and desiring to honor God through obedience.

Verses 6-7

6 For because of this you also pay taxes, for the authorities are ministers of God, attending to this very thing. 7 Pay to all what is owed to them: taxes to whom taxes are owed, revenue to whom revenue is owed, respect to whom respect is owed, honor to whom honor is owed.

Paying taxes is a concrete expression of submission to civil authority, even when taxation is unpopular or administered imperfectly.

• Taxes and revenues support the government in carrying out its God-given responsibilities.
• Christians are to fulfill all their civil obligations: taxes, revenue, respect, and honor.

Following Christ’s command, Christians render to Caesar what belongs to Caesar while reserving worship and ultimate allegiance for God alone (Matthew 22:21).

• Christians therefore support, respect, and pray for their rulers, recognizing them as God’s servants in earthly government.

In the case of the Jews, Rome’s taxes were bitterly resented as a constant reminder of their status as a conquered nation. The Roman system of taxation in the provinces was all the more infuriating because of its pervasive corruption. Tax collectors grew fat and rich by drastically over-collecting the taxes and keeping the difference for themselves.

The payment of taxation in whatever form provides support for those who are “God’s servants.” 

• Justin Martyr, 2nd century theologian and church father, summarized the Christian perspective in these words addressed to the Roman emperor Antoninus Pius: “Everywhere, we Christians, more readily than all men, endeavor to pay to those appointed by you the taxes both ordinary and extraordinary, as we have been taught by Jesus; for at that time some came to Him and asked Him, if one ought to pay tribute to Caesar; and He answered, “Tell me, whose image does the coin bear?” And they said, “Caesar’s.” And again He answered them, “Render therefore to Caesar the things that are Caesar’s and to God the things that are God’s.”  Whence to God alone we render worship, but in other things we gladly serve you, acknowledging you as kings and rulers of men, and praying that with your kingly power you be found to possess also sound judgement.”

Verses 8-10

8 Owe no one anything, except to love each other, for the one who loves another has fulfilled the law. 9 For the commandments, “You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet,” and any other commandment, are summed up in this word: “You shall love your neighbor as yourself.” 10 Love does no wrong to a neighbor; therefore love is the fulfilling of the law.

“Owe no one anything” does not forbid borrowing; it requires Christians to honor their agreements and repay their debts responsibly.

One obligation can never be completely discharged: the continuing duty to love one another.

• Christian love responds to the love God has first shown us in Christ.
• Love is more than an emotion. It actively seeks the neighbor’s good and refuses to harm him.
• The commandments against adultery, murder, theft, and coveting describe how love acts in particular circumstances.

Love does not replace or abolish God’s Law. The Law defines what love toward the neighbor looks like.  Therefore, love fulfills the Second Table of the Law: “You shall love your neighbor as yourself.”

Verses 11-14

11 Besides this you know the time, that the hour has come for you to wake from sleep. For salvation is nearer to us now than when we first believed. 12 The night is far gone; the day is at hand. So then let us cast off the works of darkness and put on the armor of light. 13 Let us walk properly as in the daytime, not in orgies and drunkenness, not in sexual immorality and sensuality, not in quarreling and jealousy. 14 But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires.

Christians live with urgency because Christ has come and will come again. Our final salvation—through death or Christ’s return—is nearer each day.

• Paul contrasts spiritual sleep with wakefulness, darkness with light, and night with the approaching day. This is no time for spiritual carelessness or indifference.
  • Christians must cast off the works of darkness, including drunkenness, sexual immorality, sensual indulgence, quarreling, and jealousy.
  • Instead, we put on the “armor of light” and live openly as those who belong to the coming day.

To “put on the Lord Jesus Christ” recalls Baptism, in which we were united with and clothed in Christ (Galatians 3:27).

• The Christian life is a daily struggle of repentance: putting the Old Adam to death and living as the new person created in Christ.
• “Make no provision for the flesh” means refusing to plan for, encourage, or feed sinful desires.
• Sanctification flows from our identity in Christ: clothed with Him, we seek to reflect His character in what we say and do.

“Teacher, what shall I do to inherit eternal life?” In the Parable of the Good Samaritan, Jesus exposes the lawyer’s attempt to justify himself. Eternal life is not something we earn or achieve, but an inheritance given by promise. Christ comes to us in our helplessness, has compassion upon us, binds up our wounds, and gives us life.

Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. 2 Therefore whoever resists the authorities resists what God has appointed, and those who resist will incur judgment. 3 For rulers are not a terror to good conduct, but to bad. Would you have no fear of the one who is in authority? Then do what is good, and you will receive his approval, 4 for he is God's servant for your good. But if you do wrong, be afraid, for he does not bear the sword in vain. For he is the servant of God, an avenger who carries out God's wrath on the wrongdoer. 5 Therefore one must be in subjection, not only to avoid God's wrath but also for the sake of conscience. 6 For because of this you also pay taxes, for the authorities are ministers of God, attending to this very thing. 7 Pay to all what is owed to them: taxes to whom taxes are owed, revenue to whom revenue is owed, respect to whom respect is owed, honor to whom honor is owed.

8 Owe no one anything, except to love each other, for the one who loves another has fulfilled the law. 9 For the commandments, “You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet,” and any other commandment, are summed up in this word: “You shall love your neighbor as yourself.” 10 Love does no wrong to a neighbor; therefore love is the fulfilling of the law.

11 Besides this you know the time, that the hour has come for you to wake from sleep. For salvation is nearer to us now than when we first believed. 12 The night is far gone; the day is at hand. So then let us cast off the works of darkness and put on the armor of light. 13 Let us walk properly as in the daytime, not in orgies and drunkenness, not in sexual immorality and sensuality, not in quarreling and jealousy. 14 But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires.

Summary: Romans 13 teaches that civil government is a legitimate authority established by God to restrain and punish evil.

• Christians should therefore be loyal citizens and submit to lawful authority, while recognizing that the state remains accountable to God.
• Church and state have distinct roles: the state bears the sword, while the Church bears witness to the truth.
• Consequently, Christians must not seek to rule through civil power, but they must speak against governmental sin and remind rulers that their authority comes from God and is subject to His judgment.

Verse 1

Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. 

Paul commands every person to submit to the governing authorities.

• “Submit” means willingly recognizing and taking one’s place under an authority established by God for good order.
• This command applies regardless of the government’s particular form or the personal character of its rulers.

***Paul wrote during Nero’s reign, so the command was not limited to just (good) governments.

Civil authority is delegated by God; therefore, submission to government is ordinarily an expression of submission to God.

• Because governmental authority comes from God, rulers also remain accountable to God and may not rightfully contradict His Word.
• When government commands what God forbids or forbids what God commands, Christians must “obey God rather than men” (Acts 5:29).
  • Such civil disobedience concerns the particular sinful command or law; it does not abolish the Christian’s general duty to respect and obey civil authority.

Verse 2

Therefore whoever resists the authorities resists what God has appointed, and those who resist will incur judgment. 

The conclusions drawn in Verse 2 are the natural, logical result of the basic principles established in the preceding verse (1). 

• If all governmental authority has been established by God then all those who participate in attempts to overthrow or resist the government must be guilty of rebelling against God and that which He has established.
• The correlation between the two verses is nicely expressed by the contrasting verbs.
  • The verb “resists” or better “rebels” (Greek ἀντιτασσόμενος “anti-tas-so-men-os” - literally - “to place one’s self against”) is the opposite of the verb “be suject to” or better“submit” (Greek ὑποτασσέσθω- “hupo-tas-ses-tho” - literally - “to place one’s self under”).

Meaning: As submission to the authority of government constitutes submission to the authority of God who established government, so also rebellion against the government constitutes rebellion against God.

Luther: “No rebellion is justified, however justified its grievance may be... I side and will ever side with the party that suffers rebellion, however unjust a cause it may have; and I will oppose the party that starts a rebellion, however just a cause it may have.”  

• Paul warns that those who participate in rebellion “incur judgment.”
  • The noun “judgement” (Greek κρίμα - “krima”) refers in the first instance to the temporal consequences of revolution as the government acts to defend itself and to suppress the revolt.
  • Revolution is a violent and bloody business. Most often the result is the very chaos and anarchy which government was designed by God to prevent.
    • In addition to all this there are also eternal consequences involved and “judgement” points beyond time to the ultimate judgement of God who will punish in eternity those who choose to deny and defy Him.

Verses 3-5

3 For rulers are not a terror to good conduct, but to bad. Would you have no fear of the one who is in authority? Then do what is good, and you will receive his approval, 4 for he is God's servant for your good. But if you do wrong, be afraid, for he does not bear the sword in vain. For he is the servant of God, an avenger who carries out God's wrath on the wrongdoer. 5 Therefore one must be in subjection, not only to avoid God's wrath but also for the sake of conscience. 

Paul asserts the role of government in maintaining peace and order as yet another reason why Christians ought to submit and obey those in authority. 

• Luther makes the same point, arguing that if all men were perfect Christians there would be no need for government.
• The purpose of this divine institution is to restrain the destructiveness and violence of sin. “When a prince so rules his people so as not to permit anyone to be wronged and punishes the evildoer, he does well and is praised. For thus it is in this government...Such government we must have, but no one will get to heaven that way, nor will the world be saved by it.  However, it is necessary in order to prevent the world from getting worse.  It is simply a protection against and a restraint upon wickedness.  For if this government did not exist, men would devour one another and no one would be able to protect his life, goods, wife, and child.  So, God has instituted the power of the sword in order to prevent the destruction of everything and at least partially restrain wickedness.  Thereby, government can secure and maintain external peace and no one may inflict injustice upon someone else. Therefore it must be tolerated.  Nevertheless, as we have stated, it was not established for citizens of heaven, but simply so that people may not fall more deeply into hell and make matter worse.”  (Martin Luther)

The role of government is, in this sense, essentially negative, to hold back evil and to minimize its destructive impact on the weak and the vulnerable.  

However - Government cannot save people or create faith; its work concerns earthly justice and the common good.

• The state “bears the sword”: it possesses the authority to use lawful force to punish criminals, defend its citizens, and repel aggression.
• In punishing wrongdoing, civil authorities act as God’s servants, carrying out temporal judgment against evil.

***This differs from the Christian’s personal calling to forgive and not seek private vengeance. Punishment belongs to the properly constituted authorities, not to individuals.

Christians therefore submit not merely from fear of punishment, but for the sake of conscience—recognizing civil authority as God’s institution and desiring to honor God through obedience.

Verses 6-7

6 For because of this you also pay taxes, for the authorities are ministers of God, attending to this very thing. 7 Pay to all what is owed to them: taxes to whom taxes are owed, revenue to whom revenue is owed, respect to whom respect is owed, honor to whom honor is owed.

Paying taxes is a concrete expression of submission to civil authority, even when taxation is unpopular or administered imperfectly.

• Taxes and revenues support the government in carrying out its God-given responsibilities.
• Christians are to fulfill all their civil obligations: taxes, revenue, respect, and honor.

Following Christ’s command, Christians render to Caesar what belongs to Caesar while reserving worship and ultimate allegiance for God alone (Matthew 22:21).

• Christians therefore support, respect, and pray for their rulers, recognizing them as God’s servants in earthly government.

In the case of the Jews, Rome’s taxes were bitterly resented as a constant reminder of their status as a conquered nation. The Roman system of taxation in the provinces was all the more infuriating because of its pervasive corruption. Tax collectors grew fat and rich by drastically over-collecting the taxes and keeping the difference for themselves.

The payment of taxation in whatever form provides support for those who are “God’s servants.” 

• Justin Martyr, 2nd century theologian and church father, summarized the Christian perspective in these words addressed to the Roman emperor Antoninus Pius: “Everywhere, we Christians, more readily than all men, endeavor to pay to those appointed by you the taxes both ordinary and extraordinary, as we have been taught by Jesus; for at that time some came to Him and asked Him, if one ought to pay tribute to Caesar; and He answered, “Tell me, whose image does the coin bear?” And they said, “Caesar’s.” And again He answered them, “Render therefore to Caesar the things that are Caesar’s and to God the things that are God’s.”  Whence to God alone we render worship, but in other things we gladly serve you, acknowledging you as kings and rulers of men, and praying that with your kingly power you be found to possess also sound judgement.”

Verses 8-10

8 Owe no one anything, except to love each other, for the one who loves another has fulfilled the law. 9 For the commandments, “You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet,” and any other commandment, are summed up in this word: “You shall love your neighbor as yourself.” 10 Love does no wrong to a neighbor; therefore love is the fulfilling of the law.

“Owe no one anything” does not forbid borrowing; it requires Christians to honor their agreements and repay their debts responsibly.

One obligation can never be completely discharged: the continuing duty to love one another.

• Christian love responds to the love God has first shown us in Christ.
• Love is more than an emotion. It actively seeks the neighbor’s good and refuses to harm him.
• The commandments against adultery, murder, theft, and coveting describe how love acts in particular circumstances.

Love does not replace or abolish God’s Law. The Law defines what love toward the neighbor looks like.  Therefore, love fulfills the Second Table of the Law: “You shall love your neighbor as yourself.”

Verses 11-14

11 Besides this you know the time, that the hour has come for you to wake from sleep. For salvation is nearer to us now than when we first believed. 12 The night is far gone; the day is at hand. So then let us cast off the works of darkness and put on the armor of light. 13 Let us walk properly as in the daytime, not in orgies and drunkenness, not in sexual immorality and sensuality, not in quarreling and jealousy. 14 But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires.

Christians live with urgency because Christ has come and will come again. Our final salvation—through death or Christ’s return—is nearer each day.

• Paul contrasts spiritual sleep with wakefulness, darkness with light, and night with the approaching day. This is no time for spiritual carelessness or indifference.
  • Christians must cast off the works of darkness, including drunkenness, sexual immorality, sensual indulgence, quarreling, and jealousy.
  • Instead, we put on the “armor of light” and live openly as those who belong to the coming day.

To “put on the Lord Jesus Christ” recalls Baptism, in which we were united with and clothed in Christ (Galatians 3:27).

• The Christian life is a daily struggle of repentance: putting the Old Adam to death and living as the new person created in Christ.
• “Make no provision for the flesh” means refusing to plan for, encourage, or feed sinful desires.
• Sanctification flows from our identity in Christ: clothed with Him, we seek to reflect His character in what we say and do.

Two men go up to the Temple to pray. One comes with his accomplishments; the other comes with empty hands, praying, “God, be merciful to me, a sinner.”

In the Parable of the Pharisee and the Tax Collector, Jesus shows us the danger of turning even God’s good gifts into a reason to trust in ourselves or look down upon our neighbor. The Christian does not stand before God on his works, faithfulness, or spiritual résumé, but on Christ alone.

The Divine Service teaches us this every week: we confess our sins, Christ speaks His forgiveness, and He gives us His Body and Blood. We come with nothing to offer—and Christ gives us everything.

“For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.” — Luke 18:14

Why do some hear the Word of God and believe, while others hear the same Word and reject it? In this sermon, we consider the danger of a hardened heart through Israel’s rejection of Christ and the example of Pharaoh. Persistent resistance to God’s Word is not spiritually neutral; the heart can become increasingly hardened against the very Word given to save us. Yet Christ continues to come to sinners in mercy, calling us to repentance and faith and giving us His righteousness as a gift rather than something we establish for ourselves.

Verses 9-13:

“Let love be genuine. Abhor what is evil; hold fast to what is good.” 

The hating (abhor) and clinging (hold fast) describe how genuine love operates. 

Authentic love necessitates hate.

Apathetic indifference is the opposite, the denial of love.  

Holding fast to Good -  The verb is κολλώμενοι “ko-la-o-mai.” 

It is typically used elsewhere in Scripture to refer to the intimacy of sexual intercourse (1 Corinthians 6:16,17; Matthew 19:5). 

Authentic love necessitates an absolute rejection of evil and an unwavering commitment to that which is good.

Next follows a series of nine cautions which further define and apply the concept of genuine love. 

1. “Love one another with brotherly affection. ” - The verb φιλόστοργοι “philo-storgo-i” (“to be devoted to”) is linked to the noun Φιλαδέλφεια “philadelphia” (“the love of family members for one another”).

The church is the family, the household of God (1 Timothy 3:15), and thus its members should conduct themselves toward one another as members of an extended family who care about and are concerned for one another. 

John Chrysostom (5th Century): “You should love one another because you are brothers and have been born from the same spiritual womb.”

2. “Outdo one another in showing honor.” - In Philippians 2:3-4 Paul offers this advice: “Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves. Each of you should look not only to your own interests, but also to the interests of others.” 

Here is very similar - a literal translation of the phrase might read: “And in respect to honor, lead the way for each other.”

Reflects the typical meaning of the verb προηγούμενοι “pro-ego-u-menoi” which normally means to go before or to lead - to set an example. 

Paraphrase meaning: “In other words, don’t wait around for people to recognize your contributions and praise you. Instead, be alert to what they are contributing and honor them.” 

We should eagerly seek to outdo one another in bestowing honor and recognition upon one another.

3. “Do not be slothful in zeal” - The noun “zeal” (Greek σπουδῇ “spo-u-de”) means eagerness, earnestness, zeal, or diligence. It conveys the sense of vitality and energy.

The contrast is laziness (Matthew 25:26).

The phrase literally reads - “In regard to diligence, don’t be lazy.” 

“Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up.” (Galatians 6:9)

Meaning: It is all too easy to grow weary and discouraged as we struggle day after day against the weakness of our own sinful nature and the relentless opposition of the devil and the world around us.

4. “be fervent in spirit,” (literally - “as regards the spirit be set on fire”).

The same phrase is used in Acts 18:25 in reference to Apollos: “He had been instructed in the way of the Lord and he spoke with the fervor of the Spirit...”  Most commentators understand the “spirit” in this phrase as a reference to the Holy Spirit rather than the spirits of men. 

Meaning: The antidote to the slothfulness (laziness) of sinful human beings is the mighty power of the Spirit of God whose presence was demonstrated at Pentecost in the tongues of fire which appeared over the apostles. 

“Fervor” (Greek ζέω - “zay-o”) means to bubble, to boil, or to burn.

5. “serve the Lord.” This is linked to “zeal” as an objective standard by which to assess and direct spiritual manifestations (1 Corinthians 12:3; 14:29-32; 1 Thessalonians 5:21).

This phrase literally (“as to the Lord, be a slave”) balances and establishes the context for the preceding phrase (“as to the Spirit, be set on fire”). 

The Greek text (δουλεύοντες “dou-le-uon-tes” literally meaning “slaving” or “being a slave”). Much stronger than the English translation.

The implication of slavery in the Biblical world was not so much that of very hard work, as in our English usage, but of absolute submission to the will and control of the master.

Meaning: The Christian is one whose no longer possesses an independent will.  He is completely subject to the will of the Lord as that divine will is expressed in the Word of God.

6. “Rejoice in hope.” - “Hope” in Scripture is never a mere sense of expectation but confident trust. 

That is because Biblical hope deals with that which God has promised but that we have not yet seen or received. 

Our expectation is sure because it rests completely on the promises of Jesus. 

So in the certainty of our hope in Christ we can already rejoice for when God makes a promise that which is promised in a present reality although it may still lie in the future. 

7. “be patient in tribulation” - Characteristically, when Paul discusses the Christian hope it is in the context of trial and tribulation (Romans 5:2-3; 8:24-27). 

“tribulation or affliction” is a general term which denotes all of the pressures and troubles which afflict believers in this present evil age.

Affliction is not to be avoided or evaded but expected as an inevitable result of our faithfulness to Christ. 

Paul goes so far as to urge us to “rejoice in our sufferings.” (Romans 5:3).  

The term “patient” indicates the willingness to remain under a burden without seeking to evade it with quiet acceptance and endurance. 

8. “be constant in prayer.” - The joyful hope that enables the Christian to patiently endure the hardships of this life is sustained by steadfast prayer. 

This is the same participle (a word formed from a verb that functions as an adjective by modifying a noun or pronoun) that is used to indicate the unwavering doctrinal faithfulness of the first Church (Acts 2:42). 

Meaning: A deliberate effort to busy one’s self with, be devoted to, hold fast to, or persevere in something. Persistent prayer as a lifestyle pattern does not just happen. Those who would remain joyful in hope and patient under tribulation must consciously and deliberately set their minds and hearts to do so.

9. “Contribute to the needs of the saints and seek to show hospitality.” - The phrase literally reads - “as regards the needs of the saints, fellowshipping.” 

The language is similar to what Paul will use in Chapter 15 in reference to the special collection for the needs of the churches in Palestine (Romans 15:25-28) The “saints” (Greek ἁγίων - “hagioi”) are the “holy ones,” those who have been cleansed from the guilt of sin by grace through faith in Jesus Christ. 

The verb “share” is the action form of the term κοινωνέω “koy-no-NEH-oh” which means to participate in something together and thus to share. 

In the New Testament it is used for the fellowship of God’s people together in Christ.  It is often used to designate financial and material help for those in need (Acts 2:44; 4:32; 2 Corinthians 8:4,9; 9:13; Galatians 6:6; Philippians 1:5; 4:15; 1 Timothy 6:18;  Hebrews 13:16). 

The “hospitality” that is to be practiced is not merely a general social graciousness nor an ability to entertain friends and acquaintances, but rather comes in the form of aid to be supplied to travelers in need, particularly to exiled or persecuted fellow Christians. 

Many Christians think the Parable of the Dishonest Manager is simply about money or stewardship. But what if Jesus' primary concern is something much deeper?

In this sermon for the Ninth Sunday after Trinity, we discover that the turning point of the parable is not the steward's dishonesty, but the moment he learns that an accounting is coming. His entire life changes because he knows he must soon stand before his master.

Jesus uses that surprising story to ask a searching question of His disciples: Are the children of light living with the same awareness that they, too, will one day stand before their Lord?

Drawing together Luke 16:1–13 and 1 Corinthians 10:6–13, this sermon explores faithful stewardship in light of the Last Judgment, the danger of serving Mammon instead of God, and the comfort of the Gospel: our hope on that Day rests not in the account we give, but in the account Christ has already given on our behalf. Because He has prepared an eternal home for His people, Christians are free to live wisely, faithfully, and generously as they await His return.

9 Let love be genuine. Abhor what is evil; hold fast to what is good. 10 Love one another with brotherly affection. Outdo one another in showing honor. 11 Do not be slothful in zeal, be fervent in spirit, serve the Lord. 12 Rejoice in hope, be patient in tribulation, be constant in prayer. 13 Contribute to the needs of the saints and seek to show hospitality.

Verses 6-8:

The rich diversity of gifts is a gracious blessing of God to His church. 

Described as χαρίσματα “charismata”

Romans 12 includes seven grace gifts. The consistent emphasis in the New Testament discussion of the “charismata” is upon function or office, not upon personal attributes which every individual must search out and identify often with the assistance of a so-called “spiritual gift inventory.” 

1. Prophecy
2. Serving
3. Teaching

4. “Exhorting” (Greek παρακαλῶν - “para-kalon”) or sometimes called “encouraging”

This term occurs 107 times in the New Testament. 

• In John 14, Jesus uses the word as a title for the Holy Spirit (John 14:15,26).
• In that context the English translations render the noun as “Comforter” or “Counselor.”
• At times the term is simply transliterated as the English title “Paraclete.”
  • The word literally means “one who is called alongside of another for the purpose of rendering aid or assistance.”
  • Its Latin counterpart is “advocatus.”
• In this context “encouraging” is closely linked to teaching (1 Thessalonians 2:3; 1 Timothy 4:13).
  • It serves to emphasize the pastoral application of the gospel and focuses on its concrete applications for everyday life...Teaching concentrates more on the content of the tradition, while exhortation summons others to action and stirs them from laziness.

5. “Contributing to the needs of others.” Or “Giving” (Greek ὁ μεταδιδοὺς - “ho meta-di-dous”).

• The emphasis here appears to be on one who shares his or her own resources with those less fortunate.
• Those who have been given this gift are urged to exercise it with cheerful generosity.
• The text does not imply great personal wealth on the part of the giver for the most generous and joyful givers are often those who have the least (2 Corinthians 8).

6. “Leadership” or “Leading” (Greek ὁ προϊστάμενος - “ho pro-is-ta-menos”).

• The etymology of the word refers to “he that is placed in front” much like the traditional German title for an elder - (for-SHTAY-er)
• This word is used elsewhere to denote the leaders of the local congregation (1 Thessalonians 5:12; 1 Timothy 5:17) and should probably be associated here with the office of elder/overseer.
• Supports case against the “gift as personal attribute” It would be absurd to imagine St. Paul meaning something like this: “If you have the ability to preside or rule, then be eager to organize somebody to preside over!”
• What he obviously means is this: “If you have been appointed to preside or rule (perhaps as pastor/bishop, or as president at the eucharistic assembly), then put your heart into it”
• Paul is not asking the question - “Do you enjoy teaching, or ruling, or giving. Do you then have these gift abilities?  What office in the church should you try to get in order to put these abilities to use?” - The proper question is: “How can I serve the common good best and most faithfully in the responsibility or office with which I have been entrusted?”  
• The Paul’s caution here is - “let him govern diligently.” The term denotes an eagerness to carry out the assigned responsibility.  
• The word means “haste” in the good sense; prompt efficiency, no delay, no excuses.

7. “showing mercy” (Greek ἐλεῶν “e-le-on”).

• The reference should be understood broadly as ministry in general including any act of mercy toward others, such as visiting the sick, caring for the elderly or disabled, and providing for the poor.
• The attitude in which such activities are to be carried out is to be one of cheerfulness.
• The Greek word is ἱλαρότητι “hila-ro-tay-ti” from which the English word hilarity (cheerfulness) is derived.

Verses 9-13:

9 Let love be genuine. Abhor what is evil; hold fast to what is good. 10 Love one another with brotherly affection. Outdo one another in showing honor. 11 Do not be slothful in zeal, be fervent in spirit, serve the Lord. 12 Rejoice in hope, be patient in tribulation, be constant in prayer. 13 Contribute to the needs of the saints and seek to show hospitality.

Genuine Love -  The charismata can only be rightly understood and properly used in the context of the selfless giving love which is to be present in every Christian as the result of their experience of such love from God in Jesus Christ (1 John 4:9-11). 

• Such Christ-like love must be “genuine” or can be translated as “sincere.”
• The English adjective “sincere” is based upon the Latin words “Sine cera” (literally - “without wax”).
• In the ancient world inferior pottery was often disguised and sold for a higher price by carefully concealing its cracks beneath a layer of wax. The master potter who wanted to assure his customers of the superior quality of his wares often stamped them with the words “sine cera” to show that they had not been doctored.
• The one who is “sincere or genuine” is a person who does not attempt to conceal his true feelings or opinions with hypocritical words or actions.
• The Greek adjective used in the original text is ἀποστυγέω “an-hypo-kri-tos” which literally means “not hypocritical.”
  • It serves to modify and explain the preceding phrase.
  • A literal translation could read: “without a mask” with reference to the theatrical masks used in ancient Greek plays.

Meaning: ἀγάπη “Agape” love must be real, not role-playing. 

“Let love be genuine. Abhor what is evil; hold fast to what is good.” 

The hating (abhor) and clinging (hold fast) describe how genuine love operates. 

Authentic love necessitates hate.

Origen (2nd Century): “Perhaps is seems odd to find hatred listed among the virtues, but it is put here of necessity by the apostle.  Nobody doubts that the soul has feelings of hatred in it; however, it is praiseworthy to hate evil and to hate sin.  For unless a person hates evil he cannot love.”

Meaning: To love God and good must involve the utter hatred and rejection of all that is evil.  Hatred is not love’s opposite, its an inescapable counterpart - the two sides of our strongest and most intense emotions. Apathetic indifference is the opposite, the denial of love.  

 4 For as in one body we have many members, and the members do not all have the same function, 5 so we, though many, are one body in Christ, and individually members one of another. 6 Having gifts that differ according to the grace given to us, let us use them: if prophecy, in proportion to our faith; 7 if service, in our serving; the one who teaches, in his teaching; 8 the one who exhorts, in his exhortation; the one who contributes, in generosity; the one who leads, with zeal; the one who does acts of mercy, with cheerfulness.

9 Let love be genuine. Abhor what is evil; hold fast to what is good. 10 Love one another with brotherly affection. Outdo one another in showing honor. 11 Do not be slothful in zeal, be fervent in spirit, serve the Lord. 12 Rejoice in hope, be patient in tribulation, be constant in prayer. 13 Contribute to the needs of the saints and seek to show hospitality.

Verses 6-8:

The rich diversity of gifts is a gracious blessing of God to His church. 

Those blessings are described as χαρίσματα “charismata” - from the Greek noun χαρίσ “charis” which means “undeserved or unearned love,” “grace.”  

• The term occurs 17 times in the New Testament, almost always (16 times) in the writings of Paul.
• The χαρίσματα “charismata” are literally the “things of grace.”
  • All believers are the recipients of God’s grace - without God’s grace they would not be believers.
  • All those who have become believers by God’s grace are recipients of the richly varied “things” or “gifts” of grace, the “charismata.” The dual emphasis of unity and diversity comes through this.  
• Every Christian is in this sense “charismatic,” that is, “grace gifted.” (These gifts are also called πνευματικῶν pneuma-ti-kōn - “spiritual gifts” in 1 Corinthians 12:1) - for they are graciously bestowed through the Holy Spirit. 
  • Lists of spiritual gifts are given five times in the New Testament (Romans 12:6-8; 1 Corinthians 12:8-10, 28-30; Ephesians 4:11; and 1 Peter 4:11).
    • There is no standard or complete list. Overall, nineteen gifts are mentioned. But each of the five is unique and the terminology used moves back and forth between functions and offices. 
    • The language also appears to overlap as different words describe the same activity or position.
    • None of the lists are exhaustive nor should a compilation of their 19 gifts be regarded as complete. 

Romans 12 includes seven grace gifts. The consistent emphasis in the New Testament discussion of the “charismata” is upon function or office, not upon personal attributes which every individual must search out and identify often with the assistance of a so-called “spiritual gift inventory.” 

This misunderstanding is an unfortunate innovation of the modern church.

1. Prophecy προφητεία.

The Greek word for “prophet” literally refers to one who stands in front of another and speaks on his behalf. 

• This is exactly the sense of Exodus 7:1 where God says to Moses: “See, I have made you like God to Pharaoh, and your brother Aaron will be your prophet.”
• In Scripture a prophet is one who speaks for God, who proclaims the Word of God.
• A prophet, in the strictest sense of the term, is one who speaks or writes by plenary verbal inspiration.

Each and every word he speaks or writes are the words of God Himself.

• The term is also used more generally at times to describe proclamation that is based upon the Word of God but is not verbally inspired.

It takes the form of the speaker’s own words but is completely consistent with the truth of Scripture. 

• The gift of prophecy was prevalent in the Christian Church of the first generation (writing of the New Testament Scriptures) until the end of the apostolic era and the completion of the New Testament.
• Paul’s caution here is that any man who has received the gift of prophecy ought to make use of that gift “in proportion to our faith.”
  • “Faith” in this context is not the subjective act of believing, but the objective content of faith, that which is believed (Latin - “fides quae creditur” - “the faith that one believes”).
  • The phrase “in proportion to” might be literally translated “in accordance with the analogy of faith” (Greek - τὴν ἀναλογίαν τῆς πίστεως “ten analogia tes pistos”).
    • The Greek noun ἀναλογίαν “analogia” refers to a standard or rule.
    • The sense of the phrase is that those who prophesy must not deviate from apostolic doctrine.
    • Their words must measure up to the standard of divine revelation.
  • Phillip Melancthon : “Now he teaches that the interpretation of the Word of God should be analogous, that is, in agreement with the faith. It should not depart from the articles of faith, nor extinguish the true knowledge of Christ or faith in Christ.” 
  • Any claimed revelation from God, or any proposed interpretation of a Biblical text, no matter how winsome or convincing it may be, which contradicts another article of faith clearly revealed in Scripture must be rejected and excluded (Galatians 1:8).

2. “Serving” (Greek διακονίαν - “dia-kon-ian”).

• Jesus declared: “the Son of Man did not come to be served but to serve and to give His life as a ransom for many.” (Matthew 20:28)
• This term is used broadly in the New Testament from everything from waiting on tables (Acts 6:1-6) to the offering of financial or material assistance (Acts 11:29).
• The common thread that unites all the various meanings of the word is that action is taken on behalf of another to the glory of God.
• This is the only occurrence of “dia-konia” on a list of specific gifts.
  • In this instance it may refer to the ability to provide for the physical or material needs of those within the church.
  • If it is serving, let him serve - emphasizes the importance of recognizing the “on behalf of others” nature of this gift, lest the gift become an occasion for

3. “Teaching” (Greek διδάσκων - “dida-ska-lia”).

This gift is included on the lists in 1 Corinthians and Ephesians.

• In both instances it is also linked to prophecy, indicating the close relationship between the two.
• While prophecy tends to focus on the original revelation from God, “teaching” stresses the passing on of the truth of the gospel to others in the church.
• “Teaching” is the means by which prophecy is conveyed throughout the church and to subsequent generations. 
• The term becomes very prominent in the later pastoral epistles (1 Timothy 1:10; 3:2; 5:17; 6:3; 2 Timothy 2:2; 3:10; Titus 1:9; 2:1; 7:10).
  • We use the word “preaching” in a very similar way.
  • The concern is the faithful use of the gift, in a manner consistent with the truth on behalf of others.
  • In our day, pastors are called upon to carry out many different roles within the institutional church. A pastor’s first and foremost role is that of a

4. “Exhorting” (Greek παρακαλῶν - “para-kalon”) or sometimes called “encouraging”

This term occurs 107 times in the New Testament. 

• In John 14, Jesus uses the word as a title for the Holy Spirit (John 14:15,26).
• In that context the English translations render the noun as “Comforter” or “Counselor.”
• At times the term is simply transliterated as the English title “Paraclete.”
  • The word literally means “one who is called alongside of another for the purpose of rendering aid or assistance.”
  • Its Latin counterpart is “advocatus.”
• In this context “encouraging” is closely linked to teaching (1 Thessalonians 2:3; 1 Timothy 4:13).
  • It serves to emphasize the pastoral application of the gospel and focuses on its concrete applications for everyday life...Teaching concentrates more on the content of the tradition, while exhortation summons others to action and stirs them from laziness.

5. “Contributing to the needs of others.” Or “Giving” (Greek ὁ μεταδιδοὺς - “ho meta-di-dous”).

• The emphasis here appears to be on one who shares his or her own resources with those less fortunate.
• Those who have been given this gift are urged to exercise it with cheerful generosity.
• The text does not imply great personal wealth on the part of the giver for the most generous and joyful givers are often those who have the least (2 Corinthians 8).

6. “Leadership” or “Leading” (Greek ὁ προϊστάμενος - “ho pro-is-ta-menos”).

• The etymology of the word refers to “he that is placed in front” much like the traditional German title for an elder - (for-SHTAY-er)
• This word is used elsewhere to denote the leaders of the local congregation (1 Thessalonians 5:12; 1 Timothy 5:17) and should probably be associated here with the office of elder/overseer.
• Supports case against the “gift as personal attribute” It would be absurd to imagine St. Paul meaning something like this: “If you have the ability to preside or rule, then be eager to organize somebody to preside over!”
• What he obviously means is this: “If you have been appointed to preside or rule (perhaps as pastor/bishop, or as president at the eucharistic assembly), then put your heart into it”
• Paul is not asking the question - “Do you enjoy teaching, or ruling, or giving. Do you then have these gift abilities?  What office in the church should you try to get in order to put these abilities to use?” - The proper question is: “How can I serve the common good best and most faithfully in the responsibility or office with which I have been entrusted?”  
• The Paul’s caution here is - “let him govern diligently.” The term denotes an eagerness to carry out the assigned responsibility.  
• The word means “haste” in the good sense; prompt efficiency, no delay, no excuses.

7. “showing mercy” (Greek ἐλεῶν “e-le-on”).

• The reference should be understood broadly as ministry in general including any act of mercy toward others, such as visiting the sick, caring for the elderly or disabled, and providing for the poor.
• The attitude in which such activities are to be carried out is to be one of cheerfulness.
• The Greek word is ἱλαρότητι “hila-ro-tay-ti” from which the English word hilarity (cheerfulness) is derived.

3 For by the grace given to me I say to everyone among you not to think of himself more highly than he ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned. 4 For as in one body we have many members, and the members do not all have the same function, 5 so we, though many, are one body in Christ, and individually members one of another. 6 Having gifts that differ according to the grace given to us, let us use them: if prophecy, in proportion to our faith; 7 if service, in our serving; the one who teaches, in his teaching; 8 the one who exhorts, in his exhortation; the one who contributes, in generosity; the one who leads, with zeal; the one who does acts of mercy, with cheerfulness.

9 Let love be genuine. Abhor what is evil; hold fast to what is good. 10 Love one another with brotherly affection. Outdo one another in showing honor. 11 Do not be slothful in zeal, be fervent in spirit, serve the Lord. 12 Rejoice in hope, be patient in tribulation, be constant in prayer. 13 Contribute to the needs of the saints and seek to show hospitality.

Verse 3:

For by the grace given to me I say to everyone among you not to think of himself more highly than he ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned. 

Harmony within the community originates in accurate self-assessment by each member of the community.

Pious pride is the nastiest form of pride there is. So Paul addresses the individual in order to overcome individualism, with its self-will and pride. 

• The temptation in individuality of faith is that the individual endowment given to the believer means his or her greatness consists in being greater than others, in exercising authority over and lording it over others (Matthew 20:25).
• The world’s pride invades the church and its worship in Christian form, as pious pride, the nastiest kind of pride.
• Meaning: All men are soloist by nature and inclination; they must learn the art of playing in God’s orchestra.

The key word in this phrase is the Greek verb φρονεῖν “phro-neo” which means “to think” or “to make an accurate assessment.” 

• This word does not refer so much to the act of thinking in itself, but to the direction of one’s thinking, the way in which a person considers or thinks about something.
• The Greek here could be literally translated: “You should not think of yourself more highly than you ought to think of yourself but you should think of yourself in such a way as to have sensible thoughts about yourself.”
• Paul urges the rejection of ὑπερφρονεῖν “hyper-phro-nein” (“to think proudly or highly”) in favor of σωφρονεῖν “so-phro-nein” (“to think wisely or sensibly”).
  • Humility is a foundational Christian virtue. Paul warns elsewhere “For if anyone thinks he is something when he is nothing, he deceives himself.” (Galatians 6:3)
  • Inclination of fallen humanity to self-absorption is not merely a modern problem, but has characterized fallen mankind since the days of the New Testament. In New Testament times, some churches were characterized by members who desired to have more showy and spectacular gifts, the church at Corinth being the chief offender.

“according to the measure of faith that God has assigned.”  - The standard by which such sober sensible self-assessment is to be made is “that God has assigned.”

• The phrase “measure of faith” is unique to this verse, it occurs nowhere else in Scripture.
  • The noun “faith” (Greek πίστις - “pistis”) ordinarily refers to that which we call “saving” or “justifying” faith, the personal trust bestowed upon the believer by God, through which the saving merit of Christ’s death in our place is appropriated.
  • That does not appear to be the meaning of the term in this context. Nowhere in Scripture is it taught that God has measured out justifying and saving faith in varying measures among men.
  • If a Christian is weak in faith, of little faith, that is his own fault, and not the result of a deficiency in the grace of God. Regarding faith in the customary sense of the word Scripture only says that it is worked by God (Ephesians 1:19; Colossians 2:12) or given by God (Philippians 1:29).
  • So the faith (πίστις) of which Paul speaks here is not the faith that makes a Christian a Christian, but something that is measured out to believing Christians after they have become believers or Christians.
  • The “faith” in question here refers to saving faith at work within the community of believers in the variety of gifts which God richly bestows upon all believers.
  • Can be described as a “practical faith,” that is the trusting confidence to use the particular gift with which the individual has been blessed by God. As the gifts are each and all different from one another, so also the “measure of faith” necessary for the exercise of that gift will be unique to each particular individual.
• The self-assessment which the Paul encourages must take place in terms of the practical faith which God has given to each to make effective use of the gifts which God has bestowed for the benefit of all.

Verses 4-5:

4 For as in one body we have many members, and the members do not all have the same function, 5 so we, though many, are one body in Christ, and individually members one of another. 

The New Testament image of the church as the Body of Christ effectively expresses our relationship with and our dependance upon one another as believers. 

• The radical individualism that infects much of Protestant Christianity today undermines and contradicts that interdependence.
• To be united with Christ means to be united to the Body of Christ, the church.
• The proper understanding of one’s role within the Body of Christ is seen as the natural consequence of a proper understanding of one’s self “according to the measure of faith that God has assigned.” (Verse 3). 

If you know who you truly are in Christ then you will also know your place within the Body of Christ.  

The image of the church as the Body of Christ serves to simultaneously express both the unity and the diversity of the Christian community. 

This similar to Paul’s other presentations of the concept in I Corinthians 12:12-31, Ephesians 1:23, 4:12, and Colossians 1:18; 2:19. 

In this sermon for the Sixth Sunday after Trinity, we hear Jesus' words from Matthew 5:20–26, where He teaches that true righteousness exceeds that of the scribes and Pharisees—not by our own works, but through the righteousness He gives to His people.

Confronted by God's holy Law, we confess that we cannot fulfill His perfect standard. Yet Christ has done for us what we could never do ourselves. Through His perfect obedience, His atoning death, and His glorious resurrection, He freely grants His righteousness to all who trust in Him. Freed from the burden of earning God's favor, Christians are now able to love and serve their neighbors in thankful obedience.

Readings

• Romans 6:3–11
• Exodus 20:1–17
• Matthew 5:20–26

Preached at Faith Lutheran Church (LCMS) in Sullivan, Illinois.

"For Christ is the end of the law for righteousness to everyone who believes." — Romans 10:4