The MacArthur Study Bible, NKJV

by John MacArthur

  11:26, 27a Quoted from Is. 59:20, 21.

  11:26 all Israel. All the elect Jewish people alive at the end of the Tribulation, not the believing remnant of Jews within the church during this church age (see notes on vv. 5, 17). Since the remnant has already embraced the truth of the gospel (see note on v. 25), it could not be in view here, since it no longer needs the salvation this verse promises. The Deliverer will come out of Zion. See Pss. 14:7; 53:6; Is. 46:13. The Lord Jesus Christ’s millennial rule will be associated with Mt. Zion (see notes on Ps. 110:2; Heb. 12:22). Zion. See note on 9:33.

  11:27 covenant. The New Covenant (Is. 59:21; Jer. 31:31–34). When I take away their sins. Quoted from Is. 27:9. A necessary prerequisite for Israel’s salvation (cf. Ezek. 36:25–29; Heb. 8:12).

  11:28 gospel…enemies. Israel’s temporary situation during her time of spiritual hardening (see note on v. 25). concerning the election. From the perspective of God’s eternal choice, Israel will always be His covenant people (see note on v. 1). the sake of the fathers. The patriarchs (Abraham, Isaac, and Jacob), recipients of the Abrahamic Covenant (Ex. 2:24; Lev. 26:42; 2 Kin. 13:23).

  11:29 the gifts…are irrevocable. See note on v. 1. God’s sovereign election of Israel, like that of individual believers, is unconditional and unchangeable, because it is rooted in His immutable nature and expressed in the unilateral, eternal Abrahamic Covenant (see note on 9:4).

  11:30, 31 God will extend His grace to unbelieving Israel, just as He did to unbelieving Gentiles (cf. Rom. 5:8). Salvation, whether of Jews or Gentiles, flows from God’s mercy (cf. 1 Tim. 1:12–14).

  11:32 Though not the author of sin (Ps. 5:4; Hab. 1:13; James 1:13), God allowed man to pursue his sinful inclinations so that He could receive glory by demonstrating His grace and mercy to disobedient sinners (cf. Eph. 2:2; 5:6).

  11:33–36 The majesty, grandeur, and wisdom of God’s plan revealed in vv. 1–32 caused Paul to burst out in praise. This doxology is a fitting response not only to God’s future plans for Israel (chaps. 9–11), but to Paul’s entire discussion of justification by faith (chaps. 1–11).

  11:33 wisdom. See Ps. 104:24; Dan. 2:20; Eph. 3:10; Rev. 7:12. knowledge. God’s omniscience (cf. 1 Sam. 2:3; 1 Kin. 8:39; Pss. 44:21; 147:5). judgments. God’s purposes or decrees, which are beyond human understanding (cf. Ps. 36:6). ways. The methods God chooses to accomplish His purposes (cf. Job 5:9; 9:10; 26:14).

  11:34 Quoted from Is. 40:13.

  11:35 Quoted from Job 41:11.

  11:36 See 1 Cor. 8:6; 15:28; Eph. 1:23; 4:6; Heb. 2:10. God is the source, the sustainer, and the rightful end of everything that exists.

  Romans 12

  12:1—16:27 In these final 5 chapters, Paul explains in great detail how believers are to practically live out the rich theological truths of chaps. 1–11. God has graciously given believers so much, that Paul exhorts them to respond in grateful obedience.

  12:1 beseech. This Gr. word comes from a root which means “to call alongside to help.” Jesus used a related word, often translated “comforter,” in reference to the Holy Spirit (John 14:16, 26; 15:26; 16:7). This family of words later came to connote exhorting, encouraging, or counseling. Paul was speaking as a counselor to his readers, but his counsel carried the full weight of his apostleship. therefore. This refers to the last refrain of his doxology of praise in 11:36. Since all things are for His glory, we must respond by offering ourselves for that purpose. mercies of God. The gracious, extravagant, divine graces Paul expounded in the first 11 chapters, including God’s love (1:7; cf. 5:5; 8:35, 39), grace (1:6, 7; 3:24; 5:2, 20, 21; 6:15), righteousness (1:17; 3:21, 22; 4:5, 6, 22–24; 5:17, 19), and the gift of faith (1:5, 17; 3:22, 26; 4:5, 13; 5:1; 10:17; 12:3). present your bodies a living sacrifice. Under the Old Covenant, God accepted the sacrifices of dead animals. But because of Christ’s ultimate sacrifice, the OT sacrifices are no longer of any effect (Heb. 9:11, 12). For those in Christ, the only acceptable worship is to offer themselves completely to the Lord. Under God’s control, the believer’s yet-unredeemed body (see note on 6:6, 12; 7:5; cf. 8:11, 23) can and must be yielded to Him as an instrument of righteousness (6:12, 13; cf. 8:11–13). reasonable service. “Reasonable” is from the Gr. for “logic.” In light of all the spiritual riches believers enjoy solely as the fruit of God’s mercies (Rom. 11:33, 36), it logically follows that they owe God their highest form of service. Understood here is the idea of priestly, spiritual service, which was such an integral part of OT worship.

  12:2 do not be conformed. “Conformed” refers to assuming an outward expression that does not reflect what is really inside, a kind of masquerade or act. The word’s form implies that Paul’s readers were already allowing this to happen and must stop. this world. Better translated, “age,” which refers to the system of beliefs, values—or the spirit of the age—at any time current in the world. This sum of contemporary thinking and values forms the moral atmosphere of our world and is always dominated by Satan (cf. 2 Cor. 4:4). transformed. The Gr. word, from which the Eng. word “metamorphosis” comes, connotes a change in outward appearance. Matthew uses the same word to describe the Transfiguration (Matt. 17:2). Just as Christ briefly and in a limited way displayed outwardly His inner, divine nature and glory at the Transfiguration, Christians should outwardly manifest their inner, redeemed natures, not once, however, but daily (cf. 2 Cor. 3:18; Eph. 5:18). renewing of your mind. That kind of transformation can occur only as the Holy Spirit changes our thinking through consistent study and meditation of Scripture (Ps. 119:11; cf. Col. 1:28; 3:10, 16; Phil. 4:8). The renewed mind is one saturated with and controlled by the Word of God. good…acceptable…perfect. Holy living of which God approves. These words borrow from OT sacrificial language and describe a life that is morally and spiritually spotless, just as the sacrificial animals were to be (cf. Lev. 22:19–25).

  12:3 grace. The divine, undeserved favor that called Paul to be an apostle and gave him spiritual authority (Rom. 1:1–5; cf. 1 Cor. 3:10; Gal. 2:9) and also produced sincere humility (1 Tim. 1:12–14). soberly. The exercise of sound judgment, which will lead believers to recognize that in themselves they are nothing (cf. 1 Pet. 5:5), and will yield the fruit of humility (cf. 3 John 9). measure of faith. The correct proportion of the spiritual gift—or supernatural endowment and ability—the Holy Spirit gives each believer (see note on 1 Pet. 4:10) so he may fulfill his role in the body of Christ (1 Cor. 12:7, 11). “Faith” is not saving faith, but rather faithful stewardship, the kind and quantity required to use one’s own particular gift (cf. 1 Cor. 12:7, 11). Every believer receives the exact gift and resources he needs to fulfill his role in the body of Christ.

  12:4–8 One of two NT passages (cf. 1 Cor. 12:12–14) listing the general categories of spiritual gifts. The emphasis in each list is not on believers’ identifying their gift perfectly, but on faithfully using the unique enablement God has given each. The fact that the two lists differ clearly implies the gifts are like a palette of basic colors, from which God selects to blend a unique hue for each disciple’s life (see notes on vv. 6–8; 1 Cor. 12:12–14).

  12:4 many members…one body. Just as in the natural body, God has sovereignly given the body of Christ a unified diversity (see note on 1 Cor. 12:14–20).

  12:5 in Christ. See notes on 8:1; Eph. 1:3–14.

  12:6 gifts. See note on 12:3. according to the grace…given. Undeserved and unmerited (see note on v. 3). The gift itself (1 Cor. 12:4), the specific way in which it is used (1 Cor. 12:5), and the spiritual results (1 Cor. 12:6) are all sovereignly chosen by the Spirit completely apart from personal merit (1 Cor. 12:11). prophecy. See note on 1 Cor. 12:10. This Gr. word means “speaking forth” and does not necessarily include prediction of the future or any other mystical or supernatural aspects. Although some prophets in Acts did make predictions of future events (11:27, 28; 21:10, 11), others made no predictions but spoke the truth of God to encourage and strengthen their hearers (15:32; cf. vv. 22–31). The evidence does suggest, however, that in the first
century, before the NT was complete and the sign gifts had ceased (see note on 1 Cor. 13:8–10), this word may have had both non-revelatory and revelatory facets. In its non-revelatory sense, the word “prophecy” simply identifies the skill of public proclamation of the Word of God (see notes on 1 Cor. 14:3, 24, 25; 1 Pet. 4:11). in proportion to our faith. Lit. “the faith,” or the full revealed message or body of Christian faith (Jude 3; cf. 2 Tim. 4:2). The preacher must be careful to preach the same message the apostles delivered. Or, it could also refer to the believer’s personal understanding and insight regarding the gospel (see note on v. 3).

  12:7 ministry. From the same Gr. word as “deacon,” “deaconess” come from, it refers to those who serve. This gift, similar to the gift of helps (1 Cor. 12:28), has broad application to include every kind of practical help (cf. Acts 20:35; 1 Cor. 12:28). teaching. The ability to interpret, clarify, systematize, and explain God’s truth clearly (cf. Acts 18:24, 25; 2 Tim. 2:2). Pastors must have the gift of teaching (1 Tim. 3:2; Titus 1:9; cf. 1 Tim. 4:16), but many mature, qualified laymen also have this gift. This differs from preaching (prophecy), not in content, but in the unique skill for public proclamation (see note on v. 6).

  12:8 exhortation. The gift which enables a believer to effectively call others to obey and follow God’s truth (see note on v. 1). It may be used negatively to admonish and correct regarding sin (2 Tim. 4:2), or positively, to encourage, comfort, and strengthen struggling believers (cf. 2 Cor. 1:3–5; Heb. 10:24, 25). gives. This denotes the sacrificial sharing and giving of one’s resources and self to meet the needs of others (cf. 2 Cor. 8:3–5, 9, 11; Eph. 4:28). liberality. Simplicity, single-mindedness, and openhearted generosity. The believer who gives with a proper attitude does not do so for thanks and personal recognition, but to glorify God (cf. Matt. 6:2; Acts 2:44, 45; 4:37—5:11; 2 Cor. 8:2–5). leads. Lit. “standing before.” Paul calls this gift “administrations” (1 Cor. 12:28), a word that means “to guide” and is used of the person who steers a ship (Acts 27:11; Rev. 18:17). In the NT, this word is used to describe only leadership in the home (1 Tim. 3:4, 5, 12) and the church (1 Cor. 12:28; 1 Tim. 5:17; cf. Acts 27:11; Rev. 18:17). Again, the church’s leaders must exercise this gift, but it is certainly not limited to them. shows mercy. One who actively shows sympathy and sensitivity to those in suffering and sorrow, and who has both the willingness and the resources to help lessen their afflictions. Frequently, this gift accompanies the gift of exhortation. cheerfulness. This attitude is crucial to ensure that the gift of mercy becomes a genuine help, not a discouraging commiseration with those who are suffering (cf. Prov. 14:21, 31; Luke 4:18, 19).

  12:9–21 This passage provides a comprehensive and mandatory list of traits that characterize the Spirit-filled life (cf. John 15:8; Eph. 2:10). Paul presents these characteristics under 4 categories: 1) personal duties (v. 9); 2) family duties (vv. 10–13); 3) duties to others (vv. 14–16); and 4) duties to those who consider us enemies (vv. 17–21).

  12:9 love. The supreme NT virtue, which centers completely on the needs and welfare of the one loved and does whatever necessary to meet those needs (cf. Matt. 22:37–39; Gal. 5:22; 1 Pet. 4:8; 1 John 4:16; see notes on 1 Cor. 13). hypocrisy. See note on Matt. 6:2. Christian love is to be shown purely and sincerely, without self-centeredness or guile.

  12:10 kindly affectionate…with brotherly love. To be devoted to other Christians with a family sort of love, not based on personal attraction or desirability (cf. 1 Thess. 4:9). This quality is the primary way the world can recognize us as followers of Christ (John 13:35; cf. 1 John 3:10, 17–19). in honor giving preference. To show genuine appreciation and admiration for fellow believers by putting them first (Phil. 2:3).

  12:11 Whatever is worth doing in the Christian life is valuable enough to be done with enthusiasm and care (John 9:4; Gal. 6:10; Heb. 6:10, 11: cf. Eccl. 9:10; 2 Thess. 3:13). Sloth and indifference not only prevent good, but allow evil to prosper (Prov. 18:9; Eph. 5:15, 16). fervent in spirit. Lit. “to boil in spirit.” This phrase suggests having plenty of heat to produce adequate, productive energy, but not so much heat that one goes out of control (cf. Acts 18:25; 1 Cor. 9:26; Gal. 6:9).

  12:12 rejoicing in hope. Of Christ’s return and our ultimate redemption (see notes on 5:2; 8:19; cf. Matt. 25:21; 1 Cor. 15:58; 2 Tim. 4:8). patient. Perseverance (see note on 5:3). tribulation. See note on 5:3. continuing steadfastly in prayer. Cf. Acts 2:42; 1 Thess. 5:17; 1 Tim. 2:8.

  12:13 distributing. From a Gr. word that means commonality, partnership, or mutual sharing, which is often translated “fellowship,” and “communion” (Acts 2:42, 44; cf. 4:32; 1 Tim. 6:17, 18). given to hospitality. Lit. “pursuing the love of strangers” (Heb. 13:2)—not merely entertaining one’s friends. In NT times, travel was dangerous and inns were evil, scarce, and expensive. So the early believers often opened their homes to travelers, especially to fellow believers (2 Tim. 1:16–18; 3 John 5–8; cf. Luke 14:12–14; 1 Pet. 4:9). Church leaders should be role models of this virtue (Titus 1:8).

  12:14 Bless those who persecute you. Treat enemies as if they were your friends (Luke 6:27–33; cf. Matt. 5:44; Luke 23:34; Acts 7:60; 1 Pet. 2:21–23).

  12:15 Rejoice…weep. To be glad in the blessings, honor, and welfare of others—no matter what one’s own situation (cf. 1 Cor. 12:26; 2 Cor. 2:3), and to be sensitive or compassionate to the hardships and sorrows of others (Col. 3:12; James 5:11; cf. Luke 19:41–44; John 11:35).

  12:16 same mind toward one another. To be impartial (see notes on 2:11; James 2:1–4, 9; cf. Acts 10:34; 1 Tim. 5:21; 1 Pet. 1:17). set your mind…high things. To be haughty with self-seeking pride (cf. Phil. 2:3). wise in your own opinion. Christians are not to have conceit or feelings of superiority toward fellow believers (cf. 1:22).

  12:17 Repay no one evil for evil. The OT law of “eye for eye, tooth for tooth” was never intended to be applied by individuals in the OT or NT; but it was a standard for the collective society to use to enforce good conduct among people (1 Thess. 5:15; see note on Ex. 21:23, 24; cf. Lev. 24:20; Deut. 19:21; 1 Pet. 3:8, 9). regard for good things. Christians are to respect what is intrinsically proper and honest. “Good” also carries the idea of visibly and obviously having the right behavior when they are around others, especially unbelievers.

  12:18 If it is possible. Although we should do everything possible to be at peace with others, it will not always come, because it also depends on others’ attitudes and responses.

  12:19 wrath. Of God (see note on 1:18). Vengeance. Divine retribution as quoted from Deut. 32:35.

  12:20 heap coals of fire on his head. Refers to an ancient Egyptian custom in which a person who wanted to show public contrition carried a pan of burning coals on his head. The coals represented the burning pain of his shame and guilt. When believers lovingly help their enemies, it should bring shame to such people for their hate and animosity (cf. Prov. 25:21, 22).

  Romans 13

  13:1 be subject. This Gr. word was used of a soldier’s absolute obedience to his superior officer. Scripture makes one exception to this command: when obedience to civil authority would require disobedience to God’s Word (Ex. 1:17; Dan. 3:16–18; 6:7, 10; see note on Acts 4:19). governing authorities. Every position of civil authority without regard to competency, morality, reasonableness, or any other caveat (1 Thess. 4:11, 12; 1 Tim. 2:1, 2; Titus 3:1, 2). there is no authority except from God. Since He alone is the sovereign ruler of the universe (Pss. 62:11; 103:19; 1 Tim. 6:15), He has instituted 4 authorities on earth: 1) the government over all citizens; 2) the church over all believers; 3) the parents over all children; and 4) the masters over all employees. appointed. Human government’s authority derives from and is defined by God. He instituted human government to reward good and to restrain sin in an evil, fallen world.

  13:2 resists the ordinance of God. Since all government is God-ordained, disobedience is rebellion against God. judgment. Not God’s judgment, but punishment from the government for breaking the law (see note on v. 4).
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  13:3 not a terror to good works, but to evil. Even the most wicked, godless governments act as a deterrent to crime. Do what is good…have praise. Peaceful, law-abiding citizens need not fear the authorities. Few governments will harm those who obey their laws. In fact, governments usually commend such people.

  13:4 God’s minister…for good. By helping restrain evil and protecting life and property. Paul took advantage of his government’s role in promoting what is good when he exercised his rights as a Roman citizen to obtain justice (Acts 16:37; 22:25, 29; 25:11). bear the sword. This symbolizes the government’s right to inflict punishment on wrongdoers—especially capital punishment (Gen. 9:6; cf. Matt. 26:52; Acts 25:11). to execute wrath. Not God’s wrath, but the punishment inflicted by the civil authorities.

  13:5 be subject. See note on v. 1. because of…conscience’ sake. Out of a sense of obligation to God and to keep a clear conscience before Him (see note on 2 Cor. 1:12), not merely to avoid punishment from the civil authorities.

  13:6 because of this. Because God ordained human government and demands submission to it (vv. 1–5). taxes. The Gr. word referred specifically to taxes paid by individuals, particularly those living in a conquered nation to their foreign rulers—which makes the tax even more onerous. That tax was usually a combined income and property tax. In this context, however, Paul uses the term in the broadest possible sense to speak of all kinds of taxes. Jesus explicitly taught that taxes are to be paid—even to the pagan Roman government (Matt. 22:17–21). He also set an example by willingly paying the temple tax (Matt. 17:24–27).