Romans 12: Romans 12:10-Paul Commands His Readers To Be Affectionate With One Another And Regard One Another More Highly Than Themselves

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1 Romans 12:10-11 Romans 12:10-Paul Commands His Readers To Be Affectionate With One Another And Regard One Another More Highly Than Themselves The apostle Paul in Romans 12:10 commands the Roman believers to continue being affectionate with one another and regard one another more highly than themselves. Romans 12:10, Be devoted to one another in brotherly love; give preference to one another in honor. Be does not translate a word in the original Greek text but is added by the translators since they interpret Paul as using the figure of ellipsis meaning that he is deliberately omits the nominative second person plural present active participle form of the verb eimi (ei)miv) (i-mee). This same form was also deliberately omitted by Paul in Romans 12:9 due to his use of ellipsis. Romans 12:9, Your divine-love must continue to be characterized as being without hypocrisy by all of you continuing to make it your habit of detesting that which is evil in character, by all of you continuing to make it your habit to be devoted to that which is good. In Romans 12:10, the verb eimi means to exist in a particular condition or state, which is identified by the expression eis allelous philostorgoi, devoted to one another. This indicates that Paul is commanding his readers to exist in the state of being devoted to one another. The second person plural form of the verb is of course a reference to the Roman believers as a corporate unit. The word functions a nominative subject meaning that the subject, which is embedded in the verb. The subject as we noted is the Christians in Rome as a corporate unit. Thus, they are to produce the action of the verb of being devoted to one another. As was the case in Romans 12:9, the verb eimi in Romans 12:10 functions as an imperatival participle. Sometimes the participle functions as an imperative and is grammatically independent meaning that it is not dependent upon another verb in the context. This type of participle is extremely rare in the Greek New Testament and no participle should be explained in this way if can be properly connected to a verb in the context. The participle form of eimi here is not grammatically connected to another verb in the context. Thus, it functions as an imperatival participle indicating that Paul is commanding his readers that they must continue to make it their habit to be affectionate towards one another William E. Wenstrom, Jr. Bible Ministries 1

2 This is a customary present imperative, which is a command for action to be continued, action that may or may not have already been going on and is often a character building command to the effect of make this your habit. The present imperative of the verb is used of a general precept for habits that should characterize one s attitude and behavior. Therefore, it denotes that the Roman believers must continue to make it their habit to be affectionate towards one another. Paul s statement in Romans 15:14-15 implies that they were doing just that. Romans 15:14-15, And concerning you, my brethren, I myself also am convinced that you yourselves are full of goodness, filled with all knowledge and able also to admonish one another. But I have written very boldly to you on some points so as to remind you again, because of the grace that was given me from God. Therefore, the present imperatival participle form of the verb eimi indicates that Paul is commanding the Roman believers that they must continue to make it their habit to be affectionate towards one another. The active voice indicates that this command is directed towards the believers in Rome and is thus their responsibility to obey it. We will translate eimi, all of you must continue to make it your habit to be. Romans 12:10, Be devoted to one another in brotherly love; give preference to one another in honor. Devoted is the nominative masculine plural form of the adjective philostorgos (filovstorgo$) (fil-os-tor-gos), which is a compound word composed of the adjective philos, beloved, friendly and the adjective storgos, affection, thus the word literally means affection between friends or family. The adjective pertains to love or affection for those closely related to one, particularly members of one s immediate family. The word s negation, the adjective astorgos (a*storgo$) (as-tor-gos) appeared in Romans 1:31 where it meant unloving, unaffectionate, without affection for loved ones. Romans 1:28-31, Furthermore, just as, they never approved of God for the purpose of retaining (Him) in the realm of knowledge, God, as an eternal spiritual truth, gave them over to a disapproved intellect in order to habitually do improper things with the result that they have been consumed with each and every kind of unrighteousness, evil, greed, malice, extensively engaged in envy, murder, strife, deception, evil dispositions, scandals, slanders, God-haters, violent insolents antagonists, arrogant, loud arrogant boasters, inventors of evil, disobedient to parents, stupid, contract breakers, unaffectionate with loved ones, unmerciful William E. Wenstrom, Jr. Bible Ministries 2

3 The adjective astorgos describes a person who is without natural, instinctive affection for their parents or children and has an uncaring attitude towards those who are of their immediate family. 2 Timothy 3:1-3, But realize this, that in the last days difficult times will come. For men will be lovers of self, lovers of money, boastful, arrogant, revilers, disobedient to parents, ungrateful, unholy, unloving, irreconcilable, malicious gossips, without self-control, brutal, haters of good. Now, the adjective philostorgos appears only once in the Greek New Testament, namely here in Romans 12:10 where it means affectionate and refers to the affection for members of the body of Christ. This affection is produced by the Holy Spirit in the believer who obeys the command to love his fellow believer as Christ loved Him (John 13:34). Thus, it is the direct result of the believer operating in the agape, divine-love of God and is an expression of it. As we noted in our study of agape in Romans 12:9, the word in this passage means divine-love since the believer s love for God and his fellow believer is the result of the believer responding by faith to the love God has demonstrated toward him through the Son and the Spirit and expresses itself in obedience to God. Therefore, philostorgos denotes affection for one s fellow Christian that is the direct result of operating in agape, divine-love and responding by faith to the love God has demonstrated to him through the Son and the Spirit by being obedient to the Lord s command to love one another as He loved all men. Marvin Vincent makes the following comment regarding this word in Romans 12:10, he writes, Only here in the New Testament. From [stergoo], to love, which denotes peculiarly a natural affection, a sentiment innate and peculiar to people as people, as distinguished from the love of desire, called out by circumstance. Hence, of the natural love of kindred, of people and king (the relation being regarded as founded in nature), a tutelary god for a people. The word here represents Christians as bound by a family tie. It is intended to define more specifically the character of philadelphia, brotherly love, which follows, so that the exhortation is love the brethren in the faith as though they were brethren in blood (Farrar). The English Revised Version (1885): be tenderly affectioned; but the King James Version, in the word kindly, gives the real sense, since kind is originally kinned; and kindly affectioned is having the affection of kindred. (Vincent's Word Studies of the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft) In Romans 12:10, the adjective philostorgos functions as a predicate nominative meaning it is making an assertion about Paul s readers, namely that they must all be affectionate towards one another. We will translate the word affectionate. Corrected translation thus far of Romans 12:10: All of you must continue to make it your habit to be affectionate 2009 William E. Wenstrom, Jr. Bible Ministries 3

4 Romans 12:10, Be devoted to one another in brotherly love; give preference to one another in honor. To one another is composed of the preposition eis (ei)$) (ice), towards and the accusative masculine second person plural form of the reciprocal pronoun allelon (a)llhvlwn), another. The reciprocal pronoun allelon is a unique term and is used in the Greek New Testament only as the object and not as the subject of the action of verbs since it does not have any nominative form. It comes from allos, which means other. Allelon is an expansion of allos and means the quality or state by which there is a mutual exchange between others and ourselves. The doubling of the stem alloforms the reciprocal pronoun allelon, which is attested from the beginnings of Greek literature. It originally means one to the other (s), thus it corresponds to the English each other. The translation each other is sufficient for every instance that it is used in the New Testament. When a plural subject is represented as affected by an interchange of the action signified in a verb, it is called a reciprocal construction. The term reciprocal means mutual, shared, shown or felt alike by both sides; united in feelings, actions, responsibilities, and attitudes. Reciprocal implies a return in due measure by each side in the matter discussed. This reciprocal pronoun is frequently used in statements and injunctions to Christians regarding the responsibilities that believers are to engage in for the mutual help and blessing of one another. The frequency of these injunctions indicates the importance of this truth to the growth, health, and ministry of the body of Christ. Allelon is used primarily in the description of the obligatory conduct of Christians in the community toward each other, with emphasis on mutuality and culminating in the love commandment. The New Testament uses three methods for the expression of this idiom: (1) Regular Reciprocal (2) Reflexive Reciprocal (3) Middle Voice. Liddell and Scott (Greek-English Lexicon, New Edition, page 69): (1) Of one another, to one another, one another (2) Mutually, reciprocally, used of all 3 persons (3) With prepositions, en allelon, among one another. The Analytical Greek Lexicon Revised (page 16): (1) One another (2) Each other. The New Thayer s Greek-English Lexicon (page 28): (1) One another (2) Reciprocally, mutually. A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) each other (2) one another (3) mutually. Greek-English Lexicon of the New Testament Based on Semantic Domains, a reciprocal reference between entities each other, one another (volume 2, page 816) William E. Wenstrom, Jr. Bible Ministries 4

5 In Romans 12:10, the reciprocal pronoun allelon is used with reference to the believer s relationship with other believers and denotes that there is to be a mutual exchange between the Roman believers in that they are to be affectionate towards one another. This exchange between the Roman believers with each other is the proper, appropriate and obligatory response by them to each other since all of them were created by God, according to His image, redeemed at the Cross and fellow members of the body of Christ. This mutual exchange is the result of the Roman believers experiencing fellowship with God by operating in God s love towards one another and is an expression of that love. This reciprocal pronoun speaks of fellowship between believers as members of the royal family of God. Repeatedly the New Testament commands us to love and care for one another as fellow members of the body of Christ. In fact, the Lord Jesus desires all believers to be functioning effectively as joint-partners/fellow-members of His body, the church. This one another care is to be the result of our fellowship with other believers, but many Christians today have seemed to have lost sight of what the Bible means when it speaks of fellowship. Too often when Christians think of fellowship they think in terms of what goes on in that room in the church called fellowship hall. Since fellowship is a very important part of caring for one another this study will begin by answering the question what is meant by fellowship in the New Testament? Acts 2:42, They were continually devoting themselves to the apostles' teaching and to fellowship, to the breaking of bread and to prayer. A study of two word groups used for fellowship in the Greek New Testament express four related and essential elements that describe what fellowship involves: (1) Koinonia (koinwniva) (noun) (2) Koinos (koinov$) (adjective) (3) Koinonos (koinwnov$) (noun) (4) Metochos (mevtoxo$) (noun) (5) Metoche (metevxw) (verb). The meaning of these two word groups can be boiled down to two main ideas: (1) To share together, take part together in the sense of participation and partnership, and (2) To share with in the sense of giving to or receiving from others, sharing what we have with one another. Since fellowship is extremely important and forms an essential foundation for understanding the ministry we are to have with one another, let s look at these four main concepts of New Testament fellowship. Christian Fellowship denotes the following concepts: (1) Relationship with Christ: We are all permanently united together by the common (eternal) life that we share as a result of regeneration and the Baptism of the Spirit (Acts 2:42; 1 C. 1:9; 1 Jn. 1:3). (2) Partnership: We are to work together for a common purpose to obtain common objectives for the glory of God and the gospel of Jesus Christ (cf. Phil 1:27; Phlp. 1:5; Gal. 2:9; Heb. 1:9). (3) Companionship: We are to communicate with one another and have fellowship with one another sharing with 2009 William E. Wenstrom, Jr. Bible Ministries 5

6 one another the things (viewpoint and thinking) of Christ (Acts. 2:42; Heb. 10:25; 2 Tim. 2:2; 1 Thess. 5:11; Rom. 1:11-12; 2 Tim. 2:2; 1 Thess 5:11; Phlm. 6). (4) Stewardship: We must recognize that all we have belongs to the Lord and has been given to us as trusts from God to invest for His purposes. Believers need to be willing to share their material possessions for the promotion of the gospel and to help those in need. Good stewardship stems from recognizing our relationship to Jesus Christ, but it also means recognizing our partnership in Christ s enterprise on earth. (Rom. 12:13; 15:27; Gal. 6:6; Phil. 4:15; Rom. 15:26; 2 Cor. 8:4; 9:13; Heb. 13:16; 1 Tim. 6:18). New Testament fellowship is first a sharing together in a common life, the life of the Savior, with other believers through relationship with God and His Son, the Lord Jesus Christ. Fellowship is, therefore, first and foremost a relationship, rather than an activity. Any activity that follows is to flow out of this relationship. Fellowship occurs in two spheres or levels: (1) Vertical: God (2) Horizontal: Man. Fellowship means partnership. The word relationship describes what we are: A community of people bound together by eternal life and blessings that we share together as a result of our union with Christ. The word partnership describes how we are related to each other in that relationship: We are partners in a divine enterprise and calling in which we are to work together as a team in a common purpose to obtain common objectives for the glory of God and the gospel of Jesus Christ (cf. Phil 1:27). Philippians 1:27, Single-mindedly, continue conducting yourselves (as citizens of heaven) in a manner worthy of the gospel of Christ. So that whether having come and having seen all of you or being absent I might continue hearing the things concerning all of you, that all of you are persevering by means of one Spirit, one soul. By all of you fighting together by means of faith in the gospel. Fellowship means companionship and communication. Companionship is the interchange or the communication (communion) that exists among companions, those associated together through a relationship they hold in common. The key ingredient in companionship is communication. Communication is the interchange or the sharing of concepts, feelings, ideas, information, needs, burdens, etc., through words or other symbols like body language and actions so that all members of the relationship can share and thus minister to each other as they have opportunity and are sensitive to the needs of one another. In the Christian community, fellowship means learning to communicate on a spiritual level through a mutual sharing of the things of Christ by means of the 2009 William E. Wenstrom, Jr. Bible Ministries 6

7 Word, the Spirit-empowered and motivated life, and the ministries and gifts of the various members of the body of Christ. The purpose of this is to promote a greater appreciation of our Lord and Savior and the sufficiency of His Word for our lives, regardless of the circumstances (good or bad) and this is to be accomplished imitating and sharing the Lord with one another. There are two directions of Fellowship: (1) Vertical: Our communion and fellowship with the Lord through the Word, prayer, and the filling of the Holy Spirit, the abiding life. (2) Horizontal: Our communion and fellowship with the body of Christ, with other believers. Mark 12:28-31, One of the scribes came and heard them arguing, and recognizing that He had answered them well, asked Him, What commandment is the foremost of all? Jesus answered, The foremost is, HEAR, O ISRAEL! THE LORD OUR GOD IS ONE LORD; AND YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR MIND, AND WITH ALL YOUR STRENGTH. The second is this, YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF. There is no other commandment greater than these. Our horizontal fellowship includes the following: (1) Assembling ourselves together: (a) Assembly of the whole body (Acts. 2:42; Heb. 10:25). (b) Assembling in smaller groups (2 Tim. 2:2). (c) Meeting together one on one (1 Thess. 5:11). But what are some of the ways we can share and communicate with each other? Sharing truth with one another, sharing with others what God has taught us with a view to building others up (Rom. 1:11-12; 2 Tim. 2:2; 1 Thess 5:11; Philemon 6). Sharing together in the company of others the various aspects of worship as (1) the Lord s supper (communion) (1 Cor. 10:16); (2) the singing of hymns, psalms, and spiritual songs (Eph. 5:19; Col. 3:16); (3) prayer (1 Cor. 14:16-17); (4) the ministry of the Word (Acts 20:20; 2 Tim. 2:2; 1 Pet. 4:10-11). Sharing together as partners in the needs, burdens, concerns, joys, and blessings for the purpose of encouragement, comfort, challenge or exhortation, praise, prayer, and physical help according to needs and ability (cf. Phil. 1:5 with 1:15; cf. also Phil. 1:27 with 2:4; 4:3; finally note Rom. 12:15; and 1 Thess. 5:11, 14, 15; Heb. 10:33). Fellowship means stewardship. A steward is one who manages the property of another. He is not an owner, thus he is only a manager. All that we have in reality belongs to God (Ps. 50:10-11; 104:24-25; Dan. 2:38), and it is required of stewards that they be found faithful to the stewardship entrusted to them (1 Cor. 4:1-2). The Christian s love for God and his fellow believer and fellow man also involves reciprocation. The reciprocal pronoun in Romans 12:10 speaks of this aspect of God s love William E. Wenstrom, Jr. Bible Ministries 7

8 Webster s Ninth New Collegiate Dictionary defines the noun reciprocation, a mutual exchange, a return in kind or of like value; alternating motion. They define the verb reciprocate, to give and take mutually; to return in kind or degree, compliment gracefully; to make a return for something. If we paraphrase these definitions and give them a spiritual application, we could say the following: With reference to the believer s relationship with God there is to be a mutual exchange, a give and take between the believer and God in the sense of the believer obeying, honoring, respecting, revering and being dedicated and devoted to God, even to the point of self-sacrifice. This exchange between the believer and God is the proper, appropriate, obedient and obligatory response by the believer to God s revelation of Himself since the believer has been created and redeemed for God s purpose and good pleasure. With reference to the believer s relationship with other believers there is to be a mutual exchange, a give and take between believers in the sense of the believer honoring and respecting his fellow believer, being dedicated and devoted to his fellow believer, even to the point of self-sacrifice. This exchange between the believer and his fellow believer is the proper, appropriate, and obligatory response by the believer to his fellow believer since both he and his fellow believer were created by God, according to His image of God, redeemed at the Cross and fellow members of the body of Christ. Reciprocation is an essential aspect of divine-love since it encompasses both the vertical aspect (directed towards God) and horizontal aspect (directed towards other believers and unbelievers) of divine-love. Vertical: Mark 12:30, AND YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR MIND, AND WITH ALL YOUR STRENGTH. Horizontal: Mark 12:31, The second is this, YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF. There is no other commandment greater than these. Therefore, there is to be reciprocation between the believer and God and the believer towards his fellow believer. In John 13, our Lord taught His disciples the principle of reciprocation in His washing of His disciples feet and in His command to love one another as He had loved them. In 1 John 4:7-21, the apostle John teaches the principle of reciprocation in his command to love one another as the Lord had loved. In divine love, there is to be reciprocation between believers in the sense that there is to be a mutual exchange of care and concern among believers for one another. Believers are to compliment one another gracefully and return love for one another William E. Wenstrom, Jr. Bible Ministries 8

9 Divine love involves a reciprocal relationship among believers in the sense of there being a mutual sharing of feelings, actions, responsibilities and attitudes between believers. It involves reciprocation among believers in the sense that believers are to share together as partners in the needs, burdens, concerns, joys, and blessings for the purpose of encouragement, comfort, challenge or exhortation, praise, prayer and physical help according to the needs and ability (cf. Phil. 1:5 with 1:19; and 2:4 with 1:27; also 4:3; Rom. 12:15; and 1 Thess. 5:11,14,15; Heb. 10:33). Divine love involves reciprocation among believers because believers share the same eternal life through regeneration and thus the same eternal relationship and fellowship with the Lord Jesus Christ (1 Cor. 12:13; Gal. 3:26-28). It involves reciprocation among believers because they entered into an active partnership with each other and through their prayers, friendship and financial support they are to support the communication of the gospel of Christ s enterprise on earth. Philippians 1:3-7, I continue giving thanks to my God (the Father) based upon my entire remembrance of all of you, always by means of my every specific detailed request on behalf of each and every one of you. I make it my habit to offer this specific detailed request with joy because of your fellowship with respect to the proclamation of the gospel from the first day up to this present moment. I am confident of this very same thing, namely that, the One (God the Holy Spirit) who began in all of you a good work that is divine in character, will bring it to completion up to the day of Christ who is Jesus. Correspondingly, it is appropriate, as far as I am concerned, to continue to possess this attitude concerning each and every one of you because all of you continue to have me in your heart both in my imprisonment and in the confirmed defense for the gospel. Each and every one of you, all of you without exception as a result continue to be my joint-partners concerning this grace! Divine love involves reciprocation among believers because they are fellow members of the body of Christ and are responsible to encourage each other and to share each others burdens, needs, concerns, and joy. Galatians 6:2, Bear one another's burdens, and thereby fulfill the law of Christ. Divine love involves reciprocation among believers in the sense that believers are to be good stewards of their time (they are to be dedicated and devoted to promoting the gospel of Christ and aiding the body of Christ). They are to be good stewards with their talent (they are to operate in their spiritual gifts) and treasure (they are to financially support each other when necessary) and truth (they are to apply the Word of God in their relationships with each other) William E. Wenstrom, Jr. Bible Ministries 9

10 Time: Galatians 6:9-10, Let us not lose heart in doing good, for in due time we will reap if we do not grow weary. So then, while we have opportunity, let us do good to all people, and especially to those who are of the household of the faith. Talent: 1 Peter 4:10, As each one has received a special gift, employ it in serving one another as good stewards of the manifold grace of God. Treasure: Luke 6:38, Give, and it will be given to you. They will pour into your lap a good measure -- pressed down, shaken together, and running over. For by your standard of measure it will be measured to you in return. Truth: Colossians 4:5-6, Conduct yourselves with wisdom toward outsiders, making the most of the opportunity. Let your speech always be with grace, as though seasoned with salt, so that you will know how you should respond to each person. Reciprocation is an essential aspect of divine-love since it encompasses both the vertical aspect (directed towards God) and horizontal aspect (directed towards other believers and unbelievers) of divine-love. Connected with the concept of reciprocation are the one another commands in Scripture. Repeatedly the New Testament commands us to love and care for one another as fellow members of the body of Christ. In fact, the Lord Jesus desires all believers to be functioning effectively as joint-partners/fellow-members of His body, the church. This one another care is to be the result of our fellowship with other believers. This reciprocal pronoun allelon is frequently used in statements and injunctions to Christians regarding the responsibilities that believers are to engage in for the mutual help and blessing of one another. The frequency of these injunctions indicates the importance of this truth to the growth, health, and ministry of the body of Christ. The basic and primary command for believers is to love one another. All together these one another passages may be grouped together into 18 or more specific categories of responsibility where Christians are to be ministering in the lives of fellow members of the body of Christ. Just a brief look at these passages will quickly reveal two things: (1) The need we each have of the ministry and aid of others, and (2) Our responsibility to serve to others. The one another passages and injunctions remind us: (1) That no man is an island no individual believer can function effectively by himself. (2) We need the help and love of other members of the body. (3) We need encouragement, counsel, prayer, or physical help, depending on our particular needs at any given moment. (4) That every believer is important and essential to the proper function of the church the body of Christ William E. Wenstrom, Jr. Bible Ministries 10

11 While this will vary in one s life, still, each believer needs help in some way, but also each has something to contribute to the well-being, growth, and ministry of the body of Christ. A study of these one another passages yield a number of principles that lay the foundation and set forth the reasons why God has given us these exhortations in the New Testament. The following is a list of why we should love one another: (1) We are God s children (Eph. 5:1). (2) We are brethren (Rm. 15:14). (3) We are members of one another (1 Cor. 12:25). (4) We are taught by God to love one another (1 Thess. 4:9). (5) God loves us (1 John 4:7). (6) It is the expression and fulfillment of God s will (Mt. 22:35-40). (7) We want to glorify Him (1 Pet. 4:10-11). (8) We have a responsibility to love one another (Rm. 13:8-10). The objectives in loving one another: For a testimony to the world of the reality of God s love in Christ: John 13:35: By this all men will know that you are My disciples, if you have love for one another. For loves continues to increase: and may the Lord cause you to increase and abound in love for one another, and for all men, just as we also do for you (1 Thess. 3:12); and intensity and Spiritual Source: Since you have in obedience to the truth purified your souls for a sincere love of the brethren, fervently love one another from the heart (1 Pet. 1:22). Above all, keep fervent in your love for one another, because love covers a multitude of sins (1 Pet. 4:8). For ministry and service to others: Ultimately, ministry and service summarize all the One Another injunctions that follow as expressions of God s love for others. Obedience to the following prohibitions will enable us to fulfill the mandate to love one another as the Lord loved us: Do not judge one another: Romans 14:13, Therefore let us not judge one another anymore, but rather determine this not to put an obstacle or a stumbling block in a brother s way. Do not have lawsuits with one another: 1 Corinthians 6:7, Actually, then, it is already a defeat for you, that you have lawsuits with one another. Why not rather be wronged? Why not rather be defrauded? Do not bite and devour one another: Galatians 5:15, But if you bite and devour one another, take care lest you be consumed by one another. Do not challenge and envy one another: Galatians 5:26, Let us not become boastful, challenging one another, envying one another. Do not speak evil or complain against one another: James 4:11, Do not speak against one another, brethren. He who speaks against a brother, or judges his brother, speaks against the law, and judges the law; but if you judge the law, you are not a doer of the law, but a judge of it. James 5:9, Do not complain, 2009 William E. Wenstrom, Jr. Bible Ministries 11

12 brethren, against one another, that you yourselves may not be judged; behold, the Judge is standing right at the door. Do not seek glory from one another: John 5:44, How can you believe, when you receive glory from one another, and you do not seek the glory that is from the one and only God? Obedience to the following commands will enable us to fulfill the mandate to love one another as the Lord loved us: Be devoted to one another: Romans 12:10, Be devoted to one another in brotherly love; give preference to one another in honor. Be of the same mind toward one another: Romans 12:16, Be of the same mind toward one another; do not be haughty in mind, but associate with the lowly. Do not be wise in your own estimation. Build one another up: Romans 14:19, So then we pursue the things which make for peace and the building up of one another. Accept one another: Romans 15:7, Therefore, accept one another, just as Christ also accepted us to the glory of God. Wait for one another: 1 Corinthians 11:33, So then, my brethren, when you come together to eat, wait for one another. Tolerate one another: Ephesians 4:2, with all humility and gentleness, with patience, showing tolerance for one another in love. Kind, tender-hearted and forgiving to one another: Ephesians 4:32, Be kind to one another, tender-hearted, forgiving each other, just as God in Christ also has forgiven you. Speak to one another with spiritual songs: Ephesians 5:19, speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord. Be subject to one another: Ephesians 5:21, and be subject to one another in the fear of Christ. Regard one another as more important than yourself: Philippians 2:3, Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves. Bear with one another: Colossians 3:13, bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the Lord forgave you, so also should you. Comfort one another: 1 Thessalonians 4:18, Wherefore comfort one another with these words. Encourage one another: 1 Thessalonians 5:11, Therefore encourage one another and build up one another, just as you also are doing. Stimulate one another to the performance of divine good: Hebrews 10:24, and let us consider how to stimulate one another to love and good deeds William E. Wenstrom, Jr. Bible Ministries 12

13 Pray for one another: James 5:16, Therefore, confess your sins to one another, and pray for one another so that you may be healed. The effective prayer of a righteous man can accomplish much. Hospitable to one another: 1 Peter 4:9, Be hospitable to one another without complaint. Serve one another: 1 Peter 4:10, As each one has received a special gift, employ it in serving one another as good stewards of the manifold grace of God. Humble toward one another: 1 Peter 5:5, You younger men, likewise, be subject to your elders; and all of you, clothe yourselves with humility toward one another, for GOD IS OPPOSED TO THE PROUD, BUT GIVES GRACE TO THE HUMBLE. Loving and caring for one another is not an option for the Christian but rather it is a mandate, or in other words, a command. Therefore, in Romans 12:10, the reciprocal pronoun allelon is used with reference to the Roman believer s relationship with each other and denotes that there is to be a mutual exchange between the Roman believers in that they are to be affectionate towards one another. This exchange between the Roman believers with each other is the proper, appropriate and obligatory response by them to each other since all of them were created by God, according to His image of God, redeemed at the Cross and fellow members of the body of Christ. This mutual exchange denotes experiencing the horizontal aspect of fellowship with other believers. However, this is the direct result of the Roman believers experiencing the vertical aspect of fellowship, namely, with God. This is accomplished by operating in God s love towards one another and is an expression of that love. We will translate allelon, one another. In Romans 12:10, the preposition eis is used to denote reference to persons. The object of the preposition eis is the accusative masculine second person plural form of the reciprocal pronoun allelon. This indicates that Paul is commanding the Roman believers to continue to make it their habit to be affectionate with respect to one another. We will translate eis, with. Corrected translation thus far of Romans 12:10: All of you must continue to make it your habit to be affectionate with one another Romans 12:10, Be devoted to one another in brotherly love; give preference to one another in honor. In brotherly love is the articular dative feminine singular form of the noun philadelphia (filadelfiva) (fil-ad-el-fee-ah), which is a compound word composed of the noun adelphos, brother and a root of philia, friendship, love, thus the word means brotherly love or love for a brother, sister or other near kinsman William E. Wenstrom, Jr. Bible Ministries 13

14 This word is related to the adjective philostorgos, affectionate that we saw earlier in our study of Romans 12:10. In both classical Greek and the Septuagint, the word denotes the love for blood brothers, sisters and other family members. It appears three times in the Septuagint but only in the Apocrypha (4 Maccabees 13:23, 26; 14:1). Moulton and Milligan contend that the secular documents of New Testament times share this meaning of the love of those who are brothers by common descent and of kindness to sisters. (Page 668) Philadelphia appears only six times in the Greek New Testament where it denotes the affection expressed among Christians for each other who are related to each other by regeneration, i.e. spiritual birth (Romans 12:10; 1 Thessalonians 4:9; Hebrews 13:1; 1 Peter 1:22; 2 Peter 1:7 twice). 1 Thessalonians 4:9-12, Now as to the love of the brethren, you have no need for anyone to write to you, for you yourselves are taught by God to love one another; for indeed you do practice it toward all the brethren who are in all Macedonia. But we urge you, brethren, to excel still more, and to make it your ambition to lead a quiet life and attend to your own business and work with your hands, just as we commanded you, so that you will behave properly toward outsiders and not be in any need. Hebrews 13:1, Let love of the brethren continue. 1 Peter 1:22-23, Since you have in obedience to the truth purified your souls for a sincere love of the brethren, fervently love one another from the heart, for you have been born again not of seed which is perishable but imperishable, that is, through the living and enduring word of God. 2 Peter 1:5-7, Now for this very reason also, applying all diligence, in your faith supply moral excellence, and in your moral excellence, knowledge, and in your knowledge, self-control, and in your self-control, perseverance, and in your perseverance, godliness, and in your godliness, brotherly kindness, and in your brotherly kindness, love. This affection for his fellow believer is the result of the believer obeying the Lord s command in John 13:34 to love one another as He has loved the believer. This is an expression of the (agape) love of God in the life of the believer since the believer s love for God and the body of Christ is the response by faith to the love God demonstrated towards the believer through the work of the Son and the Spirit (1 John 4:16; Romans 5:5). The believer s agape, divine-love is the production of the Holy Spirit in the sense that the Spirit produces this love in the believer who obeys His voice, which is heard through the teaching of the Word of God. Affection for other believers is the direct result of agape, divine-love being reproduced by the Spirit in the believer who is obedient to the Spirit s voice, which 2009 William E. Wenstrom, Jr. Bible Ministries 14

15 is heard through the teaching of the Word of God (Galatians 5:22-23). It is an expression of God s love in the believer towards his fellow believer. Therefore, this is affection is motivated by the believer s love for God in response to God s love for him and empowered by the Spirit (Galatians 5:22-23). Paul is saying in Romans 12:10 that affection between believers should characterize their relationship and fellowship with each other. The noun philadelphia functions as a dative of reference indicating that the word is that in reference to which something is presented as true. This indicates that Paul s command to the Roman believers to continue to make it their habit to be affectionate toward each other is concerning or with respect or regards to affection among Christians. The article is kataphoric meaning that it is pointing to the prepositional phrase eis allelous philostorgoi that immediately follows it. We will translate philadelphia, concerning affection among spiritual brothers and sisters. Corrected translation thus far of Romans 12:10: Concerning affection among spiritual brothers and sisters, all of you must continue to make it your habit to be affectionate with one another When believers outwardly express affection for one another it demonstrates to the world that they belong to Christ. John 13:34-35, A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another. By this all men will know that you are My disciples, if you have love for one another. Outward affection between believers is a badge of discipleship as well since it demonstrates that they are obeying the Lord s command in John 13:34 to love one another as He has loved them. It is a mark and characteristic of Christian fellowship. Romans 12:10, Be devoted to one another in brotherly love; give preference to one another in honor. Give preference is the nominative masculine second person plural present (deponent) middle participle form of the verb proegeomai (prohgevomai) (pro-aygeh-om-i), which is a compound word composed of the preposition pro, before and the verb hegeomai, to lead, rule, thus the word literally means to lead the way before and denote showing deference to another person. This verb appears from the time of Herodotus in the fifth century B.C. and was used of going first and leading the way like a guide leading the troops. It was also used in classical Greek of taking the initiative and presiding over something or proceeding logically. The word also used of a guiding principle or of the initial data or premises in an argument William E. Wenstrom, Jr. Bible Ministries 15

16 In the Septuagint, the most common meaning found is that of taking the lead either in commanding troops (Deuteronomy 20:9; 2 Maccabees 8:22-23) or in displaying ethical conduct (2 Maccabees 10:12). The word can also mean to be preeminent (3 Maccabees 1:11). Interestingly the apostolic fathers used the word of those who lead the local assembly. Proegeomai appears only once in the Greek New Testament, our passage in Romans 12:10. The Analytical Greek Lexicon Revised, to go before, precede, lead onward; metaphorically to endeavor to take the lead of, vie with, or to give precedence to, to prefer (Page 343). Greek-English Lexicon of the New Testament Based on Semantic Domains lists the following meanings: (1) to do something with eagerness (volume 2, page 663) (2) to exhibit a type of behavior far above the norm (volume 2, page 690). A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third edition: (1) to go first and lead the way, go before and show the way (2) to be in a position of leadership, preside (3) Romans 12:10: to outdo or esteem one another more highly than oneself (Page 869). The New Thayer s Greek-English Lexicon, to go before and show the way, to go before and lead, to go before as leader (Page 539). There are three possible interpretations of the verb proegeomai in Romans 12:10. First of all, the verb could mean outdo thus Paul would be commanding his readers to outdo one another in showing honor to each other. Secondly, it could mean to lead the way indicating that Paul wants his readers to lead the way in honoring each other or surpassing one another in showing honor, which would follow the basic meaning of the word. Lastly, it could mean regard before oneself, esteem more highly but this usage is not attested elsewhere though similar ideas do exist in the Septuagint and apostolic fathers. However, hegeomai from which proegeomai originates appears in Philippians 2:3 and is used with allelon and together they mean regard one another. He employs the participle form of the verb huparcho, more important and the reflexive pronoun heautou, yourselves. Philippians 2:3, Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves. Therefore, though the meaning regard more highly for the verb proegeomai in Romans 12:10 is not well attested, the use of the verb hegeomai in Philippians 2:3 lends support for this meaning of hegeomai. So in Romans 12:10 the verb proegeomai means to regard more highly than yourself and is used with the reciprocal pronoun allelon, another indicating that Paul wants the Roman believers to regard one another more highly than themselves William E. Wenstrom, Jr. Bible Ministries 16

17 One reason why believers are to regard one another more highly than themselves is that all believers have the indwelling presence of the Father (Ephesians 4:5), Christ (Colossians 1:27) and the Spirit (Romans 8:11). It teaches the principle that Christians are to regard one another more highly than themselves since their treatment of other believers reflects their treatment of Christ. The Lord taught that His disciples that if they receive a child in His name, they receive Him. Matthew 18:1-6, At that time the disciples came to Jesus and said, Who then is greatest in the kingdom of heaven? And He called a child to Himself and set him before them, and said, Truly I say to you, unless you are converted and become like children, you will not enter the kingdom of heaven. Whoever then humbles himself as this child, he is the greatest in the kingdom of heaven. And whoever receives one such child in My name receives Me; but whoever causes one of these little ones who believe in Me to stumble, it would be better for him to have a heavy millstone hung around his neck, and to be drowned in the depth of the sea. In His Olivet Discourse, the Lord Jesus Christ taught His disciples that at immediately after His Second Advent when He judges the Gentiles that the Gentiles treatment of believers was their treatment of Him. Matthew 25:31-46, But when the Son of Man comes in His glory, and all the angels with Him, then He will sit on His glorious throne. All the nations will be gathered before Him; and He will separate them from one another, as the shepherd separates the sheep from the goats; and He will put the sheep on His right, and the goats on the left. Then the King will say to those on His right, Come, you who are blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry, and you gave Me something to eat; I was thirsty, and you gave Me something to drink; I was a stranger, and you invited Me in; naked, and you clothed Me; I was sick, and you visited Me; I was in prison, and you came to Me. Then the righteous will answer Him, Lord, when did we see You hungry, and feed You, or thirsty, and give You something to drink? And when did we see You a stranger, and invite You in, or naked, and clothe You? When did we see You sick, or in prison, and come to You? The King will answer and say to them, Truly I say to you, to the extent that you did it to one of these brothers of Mine, even the least of them, you did it to Me. Then He will also say to those on His left, Depart from Me, accursed ones, into the eternal fire which has been prepared for the devil and his angels; for I was hungry, and you gave Me nothing to eat; I was thirsty, and you gave Me nothing to drink; I was a stranger, and you did not invite Me in; naked, and you did not clothe Me; sick, and in prison, and you did not visit Me. Then they themselves also will 2009 William E. Wenstrom, Jr. Bible Ministries 17

18 answer, Lord, when did we see You hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not take care of You? Then He will answer them, Truly I say to you, to the extent that you did not do it to one of the least of these, you did not do it to Me. These will go away into eternal punishment, but the righteous into eternal life. At his conversion to Christianity and his confrontation with the resurrection Christ, Paul was told that his persecution of Christians was in fact persecuting Him. Acts 9:1-5, Now Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest, and asked for letters from him to the synagogues at Damascus, so that if he found any belonging to the Way, both men and women, he might bring them bound to Jerusalem. As he was traveling, it happened that he was approaching Damascus, and suddenly a light from heaven flashed around him; and he fell to the ground and heard a voice saying to him, Saul, Saul, why are you persecuting Me? And he said, Who are You, Lord? And He said, I am Jesus whom you are persecuting. Another reason why believers are to regard their fellow believers more highly than themselves is that this imitates the Lord Jesus Christ subordinating His interests to the best interests others. This verb proegeomai, to regard more highly than yourself refers to subordinating ones self interest to the best interests of others. The incarnate Son of God Jesus Christ became a human being and died a substitutionary spiritual and physical death on the cross in the interests of sinful humanity. Philippians 2:5-8, Everyone continue thinking this (according to humility) within yourselves, which was also in (the mind of) Christ Jesus, Who although existing from eternity past in the essence of God, He never regarded existing equally in essence with God an exploitable asset. On the contrary, He denied Himself of the independent function of His deity by having assumed the essence of a slave when He was born in the likeness of men. In fact, although He was discovered in outward appearance as a man, He humbled Himself by having entered into obedience to the point of spiritual death even death on a Cross. Humility is expressed by the believer who regards his fellow believer more highly than himself and subordinates his interests to the best interests of his fellow believer. Philippians 2:3-4, All of you continue thinking the one thing. Never (thinking) according to inordinate ambition nor according to self-deception but with humility. All of you continue regarding each other as better than yourselves. Each stop being occupied with your own interests but rather the interests of others William E. Wenstrom, Jr. Bible Ministries 18

19 When a believer regards his fellow believer more highly than himself he is imitating the humility of the Lord Jesus Christ who subordinated His interests to the best interests of sinners. If Christ subordinated His interests to the best interests of all believers by becoming a human being and dying a substitutionary spiritual and physical death on the cross, then the Christian is obligated to operate this way towards his fellow believer. The believer, who regards his fellow believer more highly than himself and thus subordinates his interests to the best interests of his fellow believer is not only humble but also has a servant s mentality. Therefore, the verb proegeomai, to regard more highly than yourself in Romans 12:10 refers to subordinating ones self interest to the best interests of others. This word indicates that Paul wants his readers to have a humble servant s mentality as their Savior did. The Lord Jesus Christ taught His disciples this principle of subordinating their interests to the best interests of each other. Matthew 20:20-28, Then the mother of the sons of Zebedee came to Jesus with her sons, bowing down and making a request of Him. And He said to her, What do you wish? She said to Him, Command that in Your kingdom these two sons of mine may sit one on Your right and one on Your left. But Jesus answered, You do not know what you are asking. Are you able to drink the cup that I am about to drink? They said to Him, We are able. He said to them, My cup you shall drink; but to sit on My right and on My left, this is not Mine to give, but it is for those for whom it has been prepared by My Father. And hearing this, the ten became indignant with the two brothers. But Jesus called them to Himself and said, You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them. It is not this way among you, but whoever wishes to become great among you shall be your servant, and whoever wishes to be first among you shall be your slave; just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many. Matthew 23:10-12, Do not be called leaders; for One is your Leader, that is, Christ. But the greatest among you shall be your servant. Whoever exalts himself shall be humbled; and whoever humbles himself shall be exalted. John 13:1-17, Now before the Feast of the Passover, Jesus knowing that His hour had come that He would depart out of this world to the Father, having loved His own who were in the world, He loved them to the end. During supper, the devil having already put into the heart of Judas Iscariot, the son of Simon, to betray Him, Jesus, knowing that the Father had given all things into His hands, and that He had come forth from God and was going back to God, got up from supper, and laid aside His garments; and taking a towel, He girded Himself. Then He poured water into the basin, and began to wash the disciples' feet and to wipe them with the towel with which He was 2009 William E. Wenstrom, Jr. Bible Ministries 19