N E W
T H E
T E S T A M E N T
CO PYRIG HT BY W ILLIAM EVANS
R O M A N S (Concluded)
O 0 far in our study of the book of ^ Romans, we have completed the first two general divisions: Sin—The Wrath of God—Despair (1:18-3:20) and Justifica tion—The Righteousness of God—Hope (3:21-5:21). We are now considering the third general division—Sanctification—The - Holiness of God—Assurance (6:1-15:13)—which is sub divided as follows : 1. The possibility of a holy life (6:1-23). 2. The method of a holy life (7:1-8:39). 3. The sphere of a holy life (12:1-15:13).! In our present lesson we will study : 3. The sphere of a holy life, (12:1- 15:13). In chapters 12-16 we have set before us the sphere in which the holy life of the believer is to be exercised. This sphere is religious, civil, political, social, and domes tic. It is worthy of note that all these Christian ethical relations are built upon a religious principle. They hâve their foun dation in the “mercies of God.” “This is what distinguishes sainthood from pagan sagehood or from any other system out side of Christianity. Sainthood is charac ter specifically built upon the idea that God has given Himself to us. It is char acter and conduct built upon the idea of infinite debtorship.” (a) The Christian’s relation to the Church and his fellow believers—Ecclesi astical ( 12 : 1 - 21 ).
This relation is ascribed in general as a call to a surrendered life (12:1, 2). The motive set forth is that of the divine com passion (cc. 1-8). The nature of the sur rendered life is the presentation of the body to an intelligent, spiritual, and definite service. The result of such a surrender is the perception of God’s will as being per fect, good, and acceptable. Unworldliness and a character transfigured with heavenly beauty and glory will be the issue of such, an experience. This> surrender must come from within. It is to be a “renewing of the mind.” It is not so much a discoiiformity to the world as a transfiguration—a change within which shows itself without. Certain specific Christian duties are then set forth (12:3-8). These virtues deal with our relation to our fellow church- members in particular, towards whom we are to manifest a spirit of humility espec ially with reference to spiritual gifts, in connection with which there is always the temptation to display. Being purely of faith, these gifts should not issue in boast ing. We should also avoid the extreme of self-depreciation, for self-depreciation, as much as self-exaltation, is wrong. Realiz ing the gifts we have received or may receive by faith, we should form sober estimates of ourselves. There are various kinds of gifts—intel ligence and instruction, practical, and administrative. “Prophecy” refers to spec-
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