faith for faith

If possible, as far as depends on you, live peaceably with all (Rm. 12:18).

In some ways, the Christian life is seemingly a paradoxical one. For, on the one hand, we all called into action against the powers of this age, and, on the other, we are called to endure them with patience. What makes the Christian life not paradoxical is the Gospel, for we are commanded to be active in the Gospel’s proclamation and in its demonstration in our lives, but with regards to all other matters, we are called to be passive. That is why the apostle instructs the church at Rome in his epistle to them, “As far as depends on you, live peaceably with all” (v. 12:18). In other words, in all matters that are dependent upon us and our personal opinions and not dependent upon the Gospel of our Lord Jesus Christ, we are called to live lives that demonstrate peacefulness to the world.

For any time that any matter which is not the Gospel, be they political matters, social matters, or what have you, is brought forth by the church and is harped upon in a divisive manner, the Gospel is tainted and made to be second rate. For this reason, the apostle gives this instruction:

Bless those who persecute you; bless and do not curse them. Rejoice with those who rejoice, weep with those who weep. Live in harmony with one another. Do not be haughty, but associate with the lowly. Never be wise in your own sight. Repay no one evil for evil, but give thought to do what is honorable in the sight of all (vv. 12:14-17).

For all these matters–persecution, rejoicing, mourning, social associations, and retribution–all these are subservient to the Gospel and should be utilized in such a way as to make Jesus Christ and his Gospel known to the world.

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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 (Rm. 12:1).

The appeal by the apostle rendered, “I appeal to you therefore, brothers,” is a translation of the word “parakalo” which is the verb form of the noun “paraklete,” which is used elsewhere in Scripture to describe the office of the Son as our Advocate and Comforter–as one who, literally, is “called along side” a soul (“para” beside, “kal” call) (cf. Jn. 14:16, 25, 15:26, 16:7). That being said, the point of the apostle in employing the term is not to call to memory the office of Jesus Christ (though he does do that at times in his previous discourse, viz. Rm. 5:1; 8:35, etc.), but to issue a call to those who are in Christ to live in a particular fashion beside or in light of what the apostle has already taught, put simply as “mercies of God.”

There is little doubt that the apostle is calling to mind everything that he has taught up to this point (viz. Rm. 1-11), for in it is the exposition of the Gospel which is the revelation of the “mercies” of God to men. For from the beginning of the apostle’s discourse, we see him proclaiming without shame the Gospel, which is the revelation of the righteousness of God from faith for faith, viz. “the righteousness of God through the faith of Jesus Christ for all who believe” (cf. Rm. 1:16, 17; Rm. 3:22). For in it, we see the dire state of all of humanity in that no one, neither Jew nor Greek, is better off than the other, for all are under sin and therefore “fall short of the glory of God” (cf. 3:9; 3:23). However, justification has come to men through Christ’s righteousness, which is received by faith (cf. 3:24; 4:24, 25), so that no one may boast in his state of righteousness and subsequent salvation (cf. 3:27; 6:20-23).

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