Spiritual Service in Christ’s Body (Romans 12:3-8): Part 1 of 2

“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. For as in one body we have many members, and the members do not all have the same function, so we, though many, are one body in Christ, and individually members one of another. Having gifts that differ according to the grace given to us, let us use them: if prophecy, in proportion to our faith …” (Rom. 12:3-6, ESV).

The Same Measure of Faith

“For” [γάρ], continuing to confirm the good, acceptable, and perfect will of God (v. 2b), divine “grace” [χάρις] through which Paul speaks (cf. 1:5; 15:15-16)¹ admonishes readers to be humble and “to think” (and act) [φρονεῖν]² to “sober judgment” [σωφρονεῖν]³ or “sound judgement” (NASB) or “sensibly” (CSB), characteristic of the renewed mind (v. 2a).

As part of a collective whole, “each” member of the Christian community has an active role to play according to individual capacity, ability, and opportunity. For some interpreters, a “measure of faith” might suggest different levels of faith. After all, Jesus spoke of “no faith” (Mark 4:40), “little faith” (Matt. 6:30; 8:26; 14:31; 16:8; Luke 7:9; 12:28), and “great faith” (Matt. 8:10; 15:10). Paul goes on to speak of the gift of “prophecy, in proportion to our faith” (v. 6), although this is actually “in proportion to the faith.”⁴

What Paul says applies to “everyone among you.” Seeing that “God shows no partiality” (2:11), “God has assigned” the same “measure” [μέτρον] or “standard”⁵ of faith to everyone, facilitating a “mutual faith” (1:12). This standard of faith is none other than Jesus Christ as revealed through the gospel,⁶ “the standard [τύπος] of teaching to which you were committed” (6:17; cf. 10:17). With a renewed mind, each is “to think with sober judgment” ὡς (an adverb of comparison), “according to” or “as” or “in line with” the divinely-assigned model of faith.

The Christian Community

Paul uses the imagery of a “body” [σῶμα] and its “members” [μέλη], with no explicit allusion here to the “head,” similar to 1 Cor. 12:12-27, where he argues for the unity of a local “church” [ἐκκλησία] (1 Cor. 1:2; 6:4-5; 11:18; 14:23) – a diversity of members functioning as a unit. Later, in reference to the universal “church” [ἐκκλησία], Paul speaks of Christ as the emblematic “head” [κεφαλή] of the emblematic “body” [σῶμα].⁷ In Romans, however, the apostle is addressing all the “saints” [ἅγιοι] in Rome (1:7) among multiple churches [ἐκκλησίαι] (16:5, 14, 15), inclusive of “everyone among you.” His aim, therefore, seems to be interpersonal as well as intercongregational relationships and unified activity, perhaps a prelude to chaps. 14–15. There is no practical distinction between being “in Christ” and being in his “body” (cp. Rom. 6:3-4; 1 Cor. 12:13), so “we are one body in Christ.” 

The Gift of Prophecy

The word “gifts” [χαρίσματα] applies to whatever God has provided for the benefit of his church and for accomplishing his purpose (cf. 1:11; 5:15-16; 6:23; 12:6). The gifts listed here include “prophecy” [προφητεία], the only miraculous gift to be mentioned, the proclamation or forthtelling of divine revelation. In the absence of the complete NT, prophesying in the fledgling Christian movement was a necessary component of revealing and communicating the divine will.⁸

Not everyone in the early church had the gift of prophecy (1 Cor. 12:10b, 28), and this was probably the “spiritual” [πνευματικός] “gift” [χάρισμα] that Paul wanted to “impart” to the Roman brethren (cf. 1:11). This gift is in “proportion” [ἀναλογία],⁹ not to “our” faith (ASV, ESV, NKJV) or “one’s” faith (CSB, NASB) but “the faith” [τῆς πίστεως], in line with the measure or standard of faith divinely revealed (v. 3). It is “the word of the faith [τῆς πίστεως] that we proclaim” (10:8). Accordingly, in the early developmental stages of Christianity, “the one who prophesies speaks to people for their upbuilding and encouragement and consolation…. the one who prophesies builds up the church” (1 Cor. 14:3-4).

--Kevin L. Moore

Endnotes:

     ¹ See also 1 Cor. 3:10; 15:10; Eph. 3:7-8. 

     ² On the thinking-feeling-doing connotations of the φρονέω word group, see K. L. Moore, “Lost in Translation: A Closer Look at the NT Greek Term PHRONÉŌ,” Moore Perspective (15 April 2020), <Link>.

     ³ Elsewhere in the NT: Mark 5:15; Luke 8:35; 2 Cor. 5:13; Tit. 2:6; 1 Pet. 4:7. 

     ⁴ In 1 Cor. 12:7-11, as Paul discusses the diversity of spiritual gifts in the Corinth church, he notes that “to each is given [δίδοται] the manifestation [φανέρωσις] of the Spirit for the common good” (v. 7), including “faith” [πίστις] (v. 9a) among the nine spiritual gifts listed. In the context of the miraculous, this appears to be more than ordinary faith, rather a special faith that accompanies miraculous activity (cf. 1 Cor. 13:2; Matt. 17:19-20; Acts 3:16).

     ⁵ Compare Matt. 7:2; Mark 4:24; Luke 6:38b; Rev. 21:15, 17.

     ⁶ Rom. 1:5-6, 12, 16-17; 2:16; 3:21-22; 5:1-2, 17; 6:5-13, 16-18; 7:4; 8:1-3, 9b-10, 14-15, 29; 10:4-17; cf. Eph. 4:7, 13, 16.

     ⁷ Eph. 1:22-23; 4:12-16; 5:23, 30; Col. 1:18, 24; 2:10, 19. G. Workman comments, “… it is apparent that the headship of Jesus refers not only to his position as Lord, but also speaks of the vital union that exists between him and his people” (“Paul’s Prayer,” in Book of Ephesians 24). Also included would be “the body’s dependence on the head as the source of its life (cf. Col. 2:19)” (M. R. Weed, Colossians, Ephesians, Philemon 11:133).

     ⁸ Acts 13:1; 1 Cor. 12:28-29; 14:29-32, 37; cf. Matt. 7:6; Acts 2:17-18; 11:27; 13:1; 15:32; 19:6; 21:9-10; 1 Cor. 11:4-5; 12:10, 28-29; 14:3; Eph. 2:20; 3:5; 4:11; 1 Tim. 1:18; 4:14; Rev. 1:3; 10:7, 11; 11:3, 6, 10, 18.

     ⁹ The only occurrence of this word in the NT, typically rendered “proportion,” alternately “accordance” (NIV) or “standard” (HCSB).

Related Posts: Rom 12:1-2, Rom 12:3-8 (Part 2)

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Living Sacrifices (Romans 12:1-2)

“I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect” (Rom. 12:1-2, ESV). 

At this point in his letter to the Romans, Paul has a major shift in focus, “from instruction to exhortation …. he urges Christians to manifest the power of the gospel in specific areas of day-to-day life…. ‘What God has given to us’ (Rom. 1–11) gives way to ‘what we are to give to God.’ But … what we are to give to God cannot be produced independently of God’s continuing gracious provision.”¹

External Service

The request formula, “I appeal to you” [παρακαλῶ ὑμᾶς] (cf. 15:30; 16:17), is a formal feature of the Pauline letter body. Once again he addresses his readers as “brothers” [ἀδελφοί] in an affectionate, familial sense.² The appeal is through [διά] God’s “mercies” [οἰκτιρμῶν]³ (cf. 2 Cor. 1:3), “to present” [παραστῆσαι] (cf. 6:16, 19) “your bodies” [τὰ σώματα ὑμῶν] (cf. 4:19; 7:4; 8:23)⁴ as a “living” [ζῶσαν] (cf. 1:17; 6:10-13; 8:13; 10:5; 14:7-9) “sacrifice” [θυσία]. This is a willing self-sacrifice of the living, in contrast to the old-covenant sacrificial deaths of unwilling animals (cf. 8:20), and “bodies” offered to God are counterpart to the renewed “mind” (v. 2), a transformational offering of the entire self.⁵ The sacrifice is to be “holy” [ἅγιος] (cf. v. 13; 1:7; 8:27)—set apart (different) from the world—and “acceptable” [εὐάρεστος] or “well-pleasing” (cf. v. 2; 14:18) to God.   

The last part of the sentence [τὴν λογικὴν λατρείαν ὑμῶν] has been variously rendered: (a) “your spiritual service” (ASV); (b) “your reasonable service” (NKJV); (c) “your spiritual worship” (ESV); (d) “your spiritual service of worship” (NASB); (e) “your spiritual act of worship” (NIV 1984); and (f) “your true and proper worship” (NIV 2011). Which rendering most accurately conveys the sense of the text?

The Greek adjective λογικός means “reasonable,” “rational,” or “spiritual,” reflective of the inner self. The noun λατρεία is “service or worship” (BAGD 467), with emphasis on divine service (cf. 1:9; 9:4).⁶ The verb form λατρεύω means to “serve,” especially the carrying out of religious duties (BAGD 467). This is not the same concept as what is communicated by the verb προσκυνέω, which means to “worship, do obeisance to, prostrate oneself before, do reverence to …” (BAGD 716). Paul is not discussing or describing προσκυνέω (“worship”) in this passage; in fact, the word does not appear anywhere in Romans.⁷

Scriptural worship [προσκυνέω] is something that is done purposefully, involving concentration, consideration, and reverence (John 4:20-24; 12:20; Acts 8:27). The intentionality of worship is demonstrated in Acts 24:11, where Paul says he had traveled to Jerusalem “to worship” [προσκυνέω]. Obviously worship is something that is done on purpose; one cannot worship unintentionally or by accident. While we serve the Lord in all that we do (Col. 3:17), not everything we do in life constitutes worship (e.g., reading a novel, sleeping, watching a movie, et al.). When we set aside time and attention for the express purpose of worshiping God, let us do so according to biblical guidelines. In everything else, may we be God’s faithful servants. 

Internal Transformation

The imperative is simple: “Do not be conformed [συσχηματίζω]⁸ to this world [αἰών, ‘the present age’] …”⁹ Instead, with divine assistance available (chap. 8), the objective is to “be transformed” [μεταμορφόω]¹⁰ (cf. 2 Cor. 3:18) “by the renewal [ἀνακαίνωσις]¹¹ of your mind [νοῦς]” (cf. 1:28; 7:23, 25; 11:34; 14:5). 

The concept of renewing the “mind” reaches back to chaps. 7–8, before the extended excursus on Israel’s plight (chaps. 9–11), where the “mind” [νοῦς] is opposed to the “flesh” [σάρξ] (7:23, 25), and “spirit” [πνεῦμα] (7:6) is synonymous with “inner being” [τὸν ἔσω ἄνθρωπον] (7:22), whereby one is able to “determine,” “wish,” or “desire” [θέλω] (7:15, 16, 18, 19, 20, 21). In chap. 8 the same contrast continues between “flesh” [σάρξ] and “spirit” [πνεῦμα], with particular reference to walking/living “according to flesh” [κατά σάρκα] and walking/living “according to spirit” [κατά πνεῦμα] (8:1-17), the impetus of which is described with the thinking-feeling-acting verbal φρονέω (“set the mind”) and noun φρόνημα (“‘mind”) (8:5-7).¹² This appears to be the significance of having “the spirit of Christ” (8:9).¹³ If “Christ is in you” (8:10), the old sinful self (“in the flesh”) is replaced by the spirit, character, disposition of Christ with the aim “to be conformed to the image of his Son” (8:29).¹⁴

The Will of God

The “testing” to “discern” [δοκιμάζω]¹⁵ (cf. 2:18; 14:22) or “prove” (ASV, NASB, N/KJV) “the will [θέλημα] of God”¹⁶ is not just a wish for God’s will to be accomplished (1:10; 15:32) but implies that the divine will is knowable because it has been revealed (cf. 2:18). It encompasses all that is “good” [ἀγαθόν] (cf. vv. 9, 21),¹⁷ “acceptable” or “well-pleasing” [εὐάρεστον] (cf. v. 1; 14:18),¹⁸ and “perfect” [τέλειον],¹⁹ but is indiscernible without a renewed mind set on spiritual rather than fleshly things (cf. 8:5-8).²⁰

--Kevin L. Moore

Endnotes:

     ¹ Douglas G. Moo, Romans 744-45. 

     ² See also Rom. 1:13; 7:1, 4; 8:12; 10:1; 11:25; 15:14, 30; 16:17.

     ³ Note also the noun “mercy” [ἔλεος] (9:23; 11:31; 15:9) and verbal “show mercy” [ἐλεάω] (9:15-18; 11:30-32; 12:8).

     ⁴ Contrast Rom. 1:24; 6:6, 12; 7:24; 8:10-13.

     ⁵ Cf. Deut. 6:5; Matt. 22:37; 1 Thess. 5:23. 

     ⁶ See John 16:2; Heb. 12:28.

     ⁷ The only biblical record of Paul’s use of the word προσκυνέω (“worship”) is Acts 24:11 and 1 Cor. 14:25.

     ⁸ See also 1 Pet. 1:14, the only other occurrence of this verb in the NT. 

     ⁹ Matt. 12:32; 13:22, 39, 40, 49; Mark 4:19; Luke 16:8; 1 Cor. 1:20; 2:6, 8; 3:18; 2 Cor. 4:4; Gal. 1:4; Eph. 1:21; 2:2; 1 Tim. 6:17; 2 Tim. 4:10; Tit. 2:12. Note also the “world” [κόσμος] in Rom. 3:6, 19; esp. the comparable admonition in 1 John 2:15-17.

     ¹⁰ The same word for the Lord being “transfigured” (Matt. 17:2; Mark 9:2). 

     ¹¹ The only other occurrence of this noun in the NT is Titus 3:5. 

     ¹² See K. L. Moore, “Lost in Translation: A Closer Look at the NT Greek Term PHRONÉŌ,” Moore Perspective (15 April 2020), <Link>. “Against those who might object that the abandonment of the law as a code of conduct (cf. 6:14, 15; 7:1-6) leads to license, Paul argues that the gospel itself provides sufficient ethical guidance for Christians. Through the renewal of the mind that the gospel makes possible, Christians can know and do the will of God (12:2) …” (D. J. Moo, Romans 746).

     ¹³ See also 1 Cor. 2:16; Gal. 4:6; Phil. 1:19; 2:5; 2 Cor. 3:17; Heb. 9:14; cf. Acts 16:7; 1 Pet. 1:11.

     ¹⁴ When we are baptized into Christ (Rom. 6:3-4), we “put on Christ” (Gal. 3:26-27), i.e., we take on Christ’s character, virtues, and intentions (cf. BAGD 264; A. Oepke, TDNT 2:319).

     ¹⁵ See also 1 Cor. 11:28; 2 Cor. 13:5; Eph. 5:9-10; Phil. 1:10; 1 Thess. 5:21.

     ¹⁶ While θέλημα is used in the NT in reference to the devil’s will (2 Tim. 2:26) and the human will (Luke 23:25; John 1:13; 1 Cor. 7:37; 16:12; Eph. 2:3; 2 Pet. 1:21), it mostly applies to the divine will (Matt. 6:10; 7:21; 12:50; 18:14; [21:31]; 26:42; John 3:35; Luke 11:2; [12:47]; 22:42; John 4:34; 5:30; 6:38, 39, 40; 7:17; 9:31; Acts 13:22; 21:14; 22:14; Rom. 1:10; 2:18; 12:2; 15:32; 1 Cor. 1:1; 2 Cor. 1:1; 8:5; Gal. 1:4; Eph. 1:1, 5, 9, 11; 5:17; 6:6; Col. 1:1, 9; 4:12; 1 Thess. 4:3; 5:18; 2 Tim. 1:1; Heb. 10:7, 9, 10, 36; 13:21; 1 Pet. 2:15; 3:17; 4:2, 19; 1 John 2:17; 5:14; Rev. 4:11). 

     ¹⁷ Also Rom. 2:7, 10; 7:12, 13, 19; 8:28; 10:15; 13:3, 4; 14:16; 15:2; 16:19.

     ¹⁸ On pleasing God, see also Rom. 2:29; 1 Cor. 7:32; 2 Cor. 5:9; Eph. 5:10; Phil. 4:18; Col. 1:10; 3:20; 1 Thess. 2:4; 4:1; 2 Tim. 2:3-4; Heb. 13:21; 1 John 3:22; cp. Rom. 8:8; 1 Thess. 2:15.

     ¹⁹ This is the only usage of this word in Romans; cf. 1 Cor. 13:10; Jas. 1:4, 17, 25; also Matt. 5:48.

     ²⁰ “What if we could understand the commandments of God as promises of how we will be when transformed by our relationship with Him? …. if you’re struggling with sin, then the answer isn’t stronger will-power and self-control. The answer is a stronger relationship with God. Work on loving Him more. Work on trusting Him more. The right behavior will follow much more easily and naturally…. Let’s present ourselves to God – our whole selves, holding nothing back. Then let Him transform us” (Daniel Gaines, Facebook [7-31-23]).

Related Posts: Rom 11:26-36, Spiritual Service (Rom 12:3-8): Part 1 

Related articles: Patrick Swayne, Where's the Altar for a Living Sacrifice?

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Romans 9–11: The Place of Israel in Salvation History (Part 5c): Israel’s Only Hope

Israel’s Salvation

“And in this way all Israel will be saved, as it is written, ‘The Deliverer will come from Zion, he will banish ungodliness from Jacob’; ‘and this will be my covenant with them when I take away their sins.’ As regards the gospel, they are enemies for your sake. But as regards election, they are beloved for the sake of their forefathers. For the gifts and the calling of God are irrevocable” (Rom. 11:26-29, ESV). 

In light of what has already been established about efforts to “save some of them” (v. 14) and “only a remnant of them will be saved” (9:27b), the statement here that “all Israel will be saved” is qualified by the adverbial οὕτως, sometimes rendered “so” (ASV, NASB, N/KJV), meaning “in this way” (ESV, CSB, NIV). In what way? As consistently affirmed since the beginning of the letter, “through faith … if they do not continue in their unbelief” (vv. 20-23). Sadly, not all are compliant (2:5-9). “For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him. For ‘everyone who calls on the name of the Lord will be saved’ …. But they have not all obeyed the gospel” (10:12-13, 16a <see discussion here>). 

Paul’s next scripture citation is a modified combination of multiple texts primarily based on Isa. 59:20 and 27:9 (LXX). The Hebrew text of Isa. 59:20, concerning Israel’s iniquity and consequent exile, says the Deliverer (or Redeemer) will come “to Zion, to those in Jacob who turn from transgression,” whereas the LXX reads “from Zion,” wording perhaps borrowed from Psa. 14:7 (13:7 LXX) and Psa. 53:6 (52:7 LXX). As a messianic prophecy, “the Deliverer” comes “from Zion” in that he is of Jewish ancestry (9:5; cf. 1:3),¹ while he also deals with the sin problem of “ungodliness” [ἀσέβεια] (cf. 1:18) that the people of Israel and their law were incapable of overcoming (2:17-25; 3:9-28; 4:4-8; 5:1-11; et al.). Thus, the divine “covenant” justifying God’s gracious work to “take away their sins” is none other than the new covenant of Jesus Christ (Jer. 31:31-34; Heb. 8:6-13).

Because of their repudiation of the gospel, despite having been the first to receive it (cf. 1:16; 10:16-21), unbelieving Jews are “enemies” (cf. 5:10a) of faithful Christ-followers. But concerning “election” [ἐκλογή] (cf. vv. 5, 7; 9:11), chosen for a time as God’s people to ultimately bring the Christ into the world (3:1-2; 9:4-5), they are “beloved” [ἀγαπητοί] (cf. 1:7; 12:9), not because of their own worthiness but for the sake of their “forefathers” [πατέρες]. Despite a turbulent and often rebellious history, God’s remembrance of and promises to faithful patriarchs like Abraham, Isaac, Jacob, and David (cf. 9:5)² compelled him to remain patient, loving, and committed to the people of Israel, although never discounting the essential requisites of repentance and obedient faith (cf. 2:4-10; 10:16-21; et al.). 

“For the gifts” (cf. 3:2; 9:4-5)³ “and the calling of God” (cf. 1:6-7) are “irrevocable” [ἀμεταμέλητος] (emphatic!) or “without regret” (2 Cor. 7:10). God does not go back on his word. He is faithful and does not fail to keep his promises.⁴ However, his promises are conditional (cf. vv. 21-23) and his justice demands that he accounts for the failures of those who do not accept and submit to his expectations through Christ (1:1–10:17).

God’s Mercy

“For just as you were at one time disobedient to God but now have received mercy because of their disobedience, so they too have now been disobedient in order that by the mercy shown to you they also may now receive mercy. For God has consigned all to disobedience, that he may have mercy on all” (Rom. 11:30-32).

All in Rome who “belong to Jesus Christ” and “are loved by God and called to be saints” (1:6-7) “were at one time disobedient [ἀπειθέω] to God” (cf. 2:8-9; 5:6-10), but now “have received mercy” [ἐλεάω] (9:14-24) consequent to the “disobedience” of unbelieving Jews who “have now been disobedient” (9:30-33; 10:3, 16, 21). But God has not completely given up on them and continues to extend “mercy,” evidenced by the “remnant” of believing ones (11:1-6). He “has consigned” [συγκλείω] (cf. Gal. 3:22-23), “committed” (NKJV), “shut up” (NASB), “imprisoned” (CSB, NRSV) “all to disobedience,” whether Jew or Gentile (3:9-12, 19, 23; 5:12). “God gave them up” to their own devices (1:24, 26, 28) “that he may have mercy on all” (11:11-24), without partiality.⁵ Rather than affirming unqualified universalism, contextually the “all” applies to every human being prospectively, regardless of ethnicity, who is receptive to the gospel call and penitently exchanges disobedience for obedience of faith.

Paul has concluded his argument. He has vindicated the Divine justice and mercy. He has shown how even the reign of sin leads to a beneficent result. And now, carried away by the contrast between the apparent injustice and the real justice of God, having demonstrated that it is our knowledge and not His goodness that is at fault when we criticize Him, he bursts forth in a great ascription of praise to Him, declaring the unfathomable character of His wisdom.⁶

Spontaneous Words of Praise

“Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! ‘For who has known the mind of the Lord, or who has been his counselor?’ ‘Or who has given a gift to him that he might be repaid?’ For from him and through him and to him are all things. To him be glory forever. Amen” (Rom. 11:33-36).

This brings to a close the first major section of the letter, the doctrinal portion, having laid the theological groundwork for the practical-application section that follows. Before Paul moves on, however, he is compelled to acknowledge and glorify the One responsible for all that has been written up to this point. By quoting Isa. 40:13 (LXX; cf. also 1 Cor. 2:16) and Job 41:11 (based on the Hebrew text; cf. Job 35:7), he joins and emulates centuries of awe-struck worshipers.⁷

Seeing that God’s ways and thoughts are infinitely higher than ours (Isa. 55:9) and his depths so vast (1 Cor. 2:10), mere words are inexpressible (2 Cor. 12:4). The vocabulary of all human languages combined does not have sufficient capability through which the Most High can be fully revealed. With a valiant attempt to accommodate the limited human capacity to understand, Paul seems to struggle to put into meaningful words that which is inexplicable and indescribable (cf. 5:9a-10; 8:18, 35-37).⁸

The term “depth” [βάθος] (cf. 8:39) conveys what is immeasurable, and “riches” [πλοῦτος] (cf. v. 12; 2:4; 9:23) what is of exceeding value, attempts to describe divine attributes such as “wisdom” [σοφία],⁹ “knowledge” [γνῶσις] (cf. 2:20), and “judgments” [κρίματα] (2:2-3) that are “unsearchable” [ἀνεξερευνητος] or “unfathomable” (ISV), and “inscrutable”

[ἀνεξιχνίαστος], “unexplainable” (ISV), “untraceable” (CSB, LSV, MSB), “fathomless” (NET), “past finding out” (N/KJV, WEB). Words alone are insufficient.¹⁰ For other outbursts of praise concluding with “Amen,” see 1:25; 9:5; 15:33; 16:27.¹¹

Conclusion

Paul has devoted three chapters of this letter (9–11) to clarifying Israel’s place in salvation history. As a complete literary unit, attempts to interpret any portion of it without considering the entire discourse has historically resulted in misconceptions and misapplications.

God’s plan of salvation, providing redemption and hope to a broken world, has unfolded through the centuries involving specially chosen individuals and an entire nation, culminating in the Christ and his salvific work. So what is to become of the historically privileged and blessed descendants of Abraham, Isaac, and Jacob? God’s expectations and their ultimate destiny are no different than what is applicable to everyone else. All have sinned and are hopelessly lost without accepting the lordship of Jesus in obedience to the gospel.

--Kevin L. Moore

Endnotes:

     ¹ Mount Zion was the southern mountain peak around which Jerusalem was built. The name Zion came to be applied to the whole city (Psa. 51:18), to the tribe of Judah (Psa. 78:68), and to the entire nation (Psa. 149:2), most often in prophetic and poetic literature. Depending on textual variation, the name occurs around 154 times in the OT and only seven times in the NT.

     ² 1 Kings 11:12-13; 2 Kings 19:34; 20:6.

     ³ The word “gifts” [χαρίσματα] would apply to whatever God has given for our benefit and for the accomplishing of his purpose (cf. 1:11; 5:15-16; 6:23; 12:6).

     ⁴ Cf. 1 Cor. 1:9; 10:13; 2 Cor. 1:18; 1 Thess. 5:24; Heb. 10:23.

     ⁵ In this one verse “the content of the chapter is no doubt condensed …” (J. Denney, “Romans” 686).

     ⁶ W. Sanday and A. C. Headlam, Romans 339.

     ⁷ Francis Turretin (1623–1687), commenting on Rom. 11:36, observes: “In the passage is contained a certain doxology … signifying that all contemplation of all the heads of theology subsists in the glory and glorification of God” (Institutio Theologiae Elencticae 3:310).

     ⁸ Cf. also 2 Cor. 4:7, 17; 9:15; Eph. 2:4; 3:20. The ancient psalmist observed, “Yahweh our Lord, how majestic is your name in all the earth, Who has set your majesty above the heavens” (Psa. 8:1).

     ⁹ This is the only usage of the word in Romans, but cf. 1 Cor. 1:21, 24, 30; 2:6, 7; Eph. 3:10; Col. 2:3.

     ¹⁰ See K. L. Moore, “Beyond Words,” Moore Perspective (10 Nov. 2020), <Link>.

     ¹¹ Also Rom. 16:24 in the BMT; cf. NASB 1995, N/KJV.

Related Posts: Rom 11:16-25, Rom 12:1-2