Sermon Tone Analysis

The Renewal of the Mind

Romans 12:3–16

*PREVIEW*

Paul has just identified the transformation of the mind as a critical imperative for Christians.

He now explains the meaning of such renewed thinking.

The text unit is clearly defined by a play on the word /think/ in vv. 3 and 16. /Correct thinking/ is the frame or /inclusio/.

It means: 1) that Christians are members of a body that simultaneously is characterized by great diversity and great unity (vv.

4–8), and 2) that Christians are to love without hypocrisy (vv.

9–15).

*OUTLINE*

|   | A | The Frame—think correctly, 12:3 |

|   | B | To live as the body of Christ, 12:4–8 |

|   | B | To love without hypocrisy, 12:9–15 |

|   | A | The Frame—think correctly, 12:16 |

*EXPLANATORY NOTES*

*The Frame 12:3 and 16*

Paul introduces the text unit with the authority of a teacher; he speaks on the basis of a grace that has been given to him.

The concern for correct thinking is not his, but God’s, which Paul passes on: the Christians in Rome (/to all the ones being among you/) must learn to think differently about themselves.

Translated literally, the opening words in v. 3 read: /not to think more highly [hyperphronein] than it is necessary to think [phronein] but to think in order to be sound in thinking [sōphronein]/.

Verse 16 is similar: t/he same thing thinking [phronountes] among one another, not proud things thinking [phronountes] but associating with the lowly ones.

Not become smart-headed [phronimoi] according to yourself/.

Paul contrasts two kinds of thinking, “thinking beyond the proper bounds” or hubris thinking (/hyperphronein/) and modest or reasonable thinking (/sōphronein/).

The first describes arrogant and ambitious thinking, the second pictures self-controlled thinking.

Both kinds are used in political contexts to describe the relationship between people.

The first creates conflict and destroys community, the second controls ambition for the welfare of the community.

The concern for “right thinking” opposed to “wrong thinking” picks up the language from elsewhere in the letter—the critique of “arrogant thinking” in 11:20 and the rejection of “conceited thinking” in 11:25, and introduces a phrase which will be repeated in 15:5, /the same thing thinking among one another/.

The problem among Christians in Rome is ambitious thinking, /thinking arrogantly/ in v. 3 and /proud things thinking/ in v. 16.

The antidote to this communal poison is /to think reasonable thinking/ in v. 3 and to associate with /the lowly ones/ and /not become wise according to yourself/ in v. 16.

Correct thinking in v. 3 is based on a mean outside of the self, /to each as God has measured a measure of faith/.

The gift of God to each person, not personal ambition, is the standard for self-assessment.

The goal is defined in v. 16 as /the same thing thinking among one another/.

The means is more radical than in v. 3; it is not keeping within the limits of what God has given, but the total reversal of /associating with the lowly ones/.

The antithesis to /the proud/ in v. 16 is /the lowly/, the people who lack honor and instead are characterized by shame.

People in the church can /think the same thing among one another/ only when the people of status and power associate with /the shamed/, the people with no honor and status.

The unity of the community is threatened by arrogant thinking.

The renewal of the mind calls for subversive thinking and behavior, choosing to give up power and status to become one with the lowly.

Paul can call for status reversal with integrity, because he practices it in his own ministry.

He does not preach /with eloquent wisdom lest the cross of Christ be emptied of its power/ (1 Cor.

1:17); he surrenders all his rights in the gospel for the welfare of his churches (1 Cor.

9:15–18); he refuses to boast except in his weakness because /when I am weak, then I am strong/ (2 Cor.

12:10); he willingly suffers the loss of all privilege for the sake of /gaining Christ/ (Phil.

3:4–11).

Paul practices status reversal and calls Jesus followers to such a value commitment and lifestyle because that is how Jesus lived.

Jesus surrendered status for the weak and the lowly (2 Cor.

8:9).

*To Live as the Body of Christ 12:4–8*

Paul illustrates the exhortation to correct thinking by referring to the community as a body, a common metaphor in ancient political thought.

A community or a city was compared with the human body to encourage cooperation and unity.

The first line of the metaphor speaks of diversity, many different members with different functions.

The second line centers the diversity—/the many are one body in Christ/, which is further defined as /members one of another/.

The third line exhorts the use of the different gifts given by God to each member.

Seven gifts are identified.

Prophecy denotes the spiritually inspired but rational ability to discern and declare God’s workings in the community and God’s will for the church.

The value of the gift is determined by its origin in faith and by its capacity to strengthen faith (/the measure of faith/ refers to the source of the prophetic word, i.e., a word from God, and to the results of the measurement).

The gift of service provides acts of service to the community.

/The one who teaches/ passes on and interprets the teachings of the faith.

/The one who exhorts/ nurtures the practice of the ethical implications of the faith.

The gift of charity from one’s own resources must be exercised with simplicity.

/The patron/ who provides financial support for those in need must demonstrate earnest dedication.

The gift of mercy must be bathed in a cheerful spirit.

Each gift is to be exercised faithfully for the benefit of the whole community (see 1 Cor.

12 and Eph. 4 for other gift lists with similar concerns for unity in diversity).

The point of the metaphor is that the sum is greater than the parts; the Roman Christians must learn to see themselves as interdependent parts of a larger whole.

All parts are important and needed for the well-being of the whole.

No part should think arrogantly about its importance or role.

Thinking too highly of oneself is inappropriate, because each gift is defined by /being members one of another/.

The churches are composed of interdependent people.

*To Love Without Hypocrisy 12:9–15*

The second form of correct thinking is defined by the opening phrase of v. 9, /love without hypocrisy/, which serves as the headline of the text unit.

The linkage of /love/ with /unhypocritical/ is a uniquely Pauline phrase (used only here and in 2 Cor.

6:6 in the NT).

Christians are to live authentically loving lives.

They are not to be two-faced, e.g., talk one line and live a different one.

Paul spells out the content of love in two different ways.

The first characterization of the life of love is detailed in a carefully constructed poem (a ring composition):

|   | A | Abhorring the evil |

|   | sticking to the good |

|   | B | with brotherly love loving one another |

|   | with honor giving the lead |   |

|   | with zeal not timid |   |

|   | C | in spirit zealous |   |

|   | in the Lord serving |   |   |

|   | B | in hope rejoicing |

|   | in tribulation bearing up |   |

|   | in prayer remaining constant |   |

|   | A | to the needs of the saints partnering |

|   | the love of strangers pursuing (usually translated as “hospitality pursuing”).

|

The translation is intentionally literal.

It shows the heavy use of participles and prepositions to tie the whole together.

The point of the poem is very clear—be active in loving in a variety of ways, e.g., shrinking from evil with horror, persisting in good, honoring, standing with, being partners with Christians in need, actively loving strangers.

The unity of the church is built as people exercise love to each other in the spirit and in the Lord; the “C” at the center is clearly important as the ground to enable active loving.

The first “A” introduces a theme Paul will develop in the next text unit, 12:17–13:10, resist evil in all forms by pursuing the good and loving.

To /love without hypocrisy/ involves moral judgment, distinguishing good from evil and then pursuing the good.

The discernment of the good here and in 12:17–13:10 expands on the same theme from 12:2.

The transformed mind seeks the good.

True love, like the will of God, involves discriminating moral choices.

The second characterization of the life of love is given in vv. 14–15.

The construction changes abruptly from participles to imperatives—bless, bless, do not curse.

The meaning of the previous poem is radicalized by means of two words—bless and pursue.

/To bless/ in biblical tradition means to call down God’s gracious power on someone, including prayers for leniency, or forgiveness, or salvation.

The term /pursue/ (/diōkontes/)—can also mean “persecute”—/bless the ones persecuting/ (“you” is not in the best manuscripts).

The /love of strangers/ and /blessing the one pursuing/ is a play on words (/diōko/ in both phrases).

Intentionally and actively loving strangers and blessing the ones pursuing or persecuting believers are flip sides of the same coin.