The Ignatius Catholic Study Bible New Testament (175 page)

THE CLIMAX
of Paul's discussion is the revelation that Israelites from all twelve tribes will be saved by the Messiah through the mercy and forgiveness of the New Covenant (Rom 11:26-27). Seen in this way, the teaching of Paul simply echoes the teaching of Jesus, who not only selected twelve apostles to signify the messianic restoration of Israel (Mt 10:2-5), but sent them out to recover the "lost sheep" of Israel (Mt 10:6) and promised to seat them on twelve thrones over "the twelve tribes of Israel" (Mt 19:28). None of this is surprising when we consider that the Church, which is the messianic kingdom of Jesus (Mt 16:17-19; Lk 22:28-30), is modeled on the ancient kingdom of David, which unified all twelve tribes under the anointed king (2 Sam 5:1-5; 1 Kings 11:42), even as it stretched beyond the borders of Israel to encompass the Gentiles (1 Kings 4:21; Ps 2:8; 72:8-11). For further details on this theme in the New Testament,
see note on Lk 1:33
, essay:
Kingdom Restoration
at Acts 15, and related passages in Acts 26:7, Jas 1:1, and Rev 7:18; 21:10-14. «
Back to Romans 12:1.

12:1-15:13
The final section of Romans is Paul's moral catechesis. His teaching in this section is not an afterthought, but a practical application of the theology expounded in earlier chapters. Instructions are given on matters of worship (12:12), life in the Church (12:3-21), responsibility toward civil governments (13:1-7), and avoiding scandal (14:1-15:13) (CCC 1454, 1971). 
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12:1-2
The worship Paul describes in these verses is in glaring contrast to the idolatrous worship described in 1:18-32. Believers engage in rational worship; the idolater in irrational (1:22). Believers offer the body to God in sacrifice; idolaters dishonor the body through sexual immorality (1:24). Believers strive to renew their minds with truth; idolaters only darken their minds with error (1:21). Believers discern the divine will; idolaters spurn the divine will in preference to their own (1:32). For Paul, the difference between pagan and Christian worship is the difference between a degrading spiritual free fall (1:18-32) and an ascending spiritual sacrifice (12:1-2) (CCC 2031). 
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12:1 mercies of God:
Divine mercy is a leading theme in the preceding chapters (9:15-16, 18, 23; 11:30-32).
living sacrifice:
Sacrificing the body means putting to death the deeds of the flesh (8:13) so that our members can become instruments of righteousness (6:13). Virtues associated with the body are probably in view (chastity, temperance, etc.). • The body is made a sacrifice when the eye looks at nothing evil, the tongue says nothing filthy, and the hand does nothing lawless. More than this, the hand must give alms; the mouth must bless the one who curses; and the ear must listen to the reading of Scripture (St. John Chrysostom,
Homilies on Romans
20).
spiritual worship:
Or, "rational worship", that is, service to God that is proper to man as a rational and spiritual being. There may be an implied contrast with the sacrifice of irrational animals under the Old Covenant. 
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12:2 Do not be conformed:
Because worldly wisdom and values are often deformed (1:21, 28), Christians must allow God to transform them into the image of Christ (8:29; 2 Cor 3:18). The grace of the Spirit enables us to interpret our lives and evaluate the influences of our culture with respect to the gospel. In all things, God's
will
should be the central object of our discernment, for it alone is
acceptable
and
perfect
(CCC 2520, 2826). 
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12:3 sober judgment:
A renewed mind (12:2) is first of all a humble mind (Phil 2:3).
God has assigned:
God has deprived no one of gifts to be used in service to him and others. Ultimately these gifts are meant to build up the Church (12:6-8). 
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12:4-5
Paul summarizes here what he elaborates more fully in 1 Corinthians 12, namely, that the Church is a mystery of unity and diversity. While all believers are one in Christ, they are individual members with differing gifts and tasks for the good of the whole body. The spiritual gifts, though diverse, are thus complementary. 
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12:6 gifts:
The Greek word (
charismata
) is related to the word "grace" (
charis
). The purpose of spiritual gifts thus falls in line with that of all graces, namely, to facilitate the salvation of ourselves and others. The short list of gifts in 12:68 is representative, not exhaustive, covering instruction and practical service (CCC 2003-4).
in proportion to our faith:
Or, "according to the analogy of faith". Although some connect this with the personal faith of the one who prophesies, it more likely refers to the deposit of Christian faith expressed in early creeds, the teaching of Jesus and the apostles, and the books of the Bible. The Church's doctrinal tradition was the standard for measuring the truthfulness of early prophecies, not vice versa (1 Tim 6:20-21). • Traditionally, the "analogy of faith" denotes the unity and coherence of Christian doctrine. Since no tenet of faith is isolated and independent from others, the whole mystery of God and our salvation can shed light on every part of what Christians believe. This principle was discussed briefly in 1870 at Vatican I (Dei
Filius,
chap. 4) (CCC 114). 
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12:10 love one another:
In actions, not merely in words and emotions (1 Jn 3:18). Sincere and unselfish love marks Christians as true disciples of Christ (Jn 13:34-35).
brotherly affection:
Familial love is rooted in familial relations. Because we are younger brothers and sisters of Christ (8:29), we are spiritual siblings who should love and care for one another in the family of faith. 
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12:11 zeal:
Spiritual energy and enthusiasm. Christians should resist temptations to apathy by responding to the guidance of the Spirit (8:14). 
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12:12 be constant in prayer:
Conversation with God should be unceasing, whether in times of trial or refreshment (Lk 18:1; 1 Thess 5:17). Prayer can be continuous, too, when our work is done faithfully and for the glory of God (Col 3:17; 4:2) (CCC 2745). 
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12:14 Bless those who persecute:
Recalls the teaching of Jesus (Mt 5:44; Lk 6:28). 
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12:15 Rejoice with . . . weep with:
Paul allows no room for Christian indifference (1 Cor 12:26). United with one another, believers must extend compassion and maintain solidarity among themselves through the "highs" and "lows" of daily life (Sir 7:34). 
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12:18 live peaceably:
Peacemaking is part of the Christian mission (Mt 5:9; Heb 12:14; Jas 3:18). Since harmony is sometimes impossible, Paul qualifies his command, recognizing that peace cannot be forced on others (CCC 2304). 
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12:19 Vengeance is mine:
Reads like a translation of the i Aramaic
Targum Neofiti
at Deut 32:35. It is also possible that Paul has combined the wording of the Hebrew ("Vengeance is mine") and Greek versions ("I will repay") of this passage. • God promised through Moses to avenge his enemies and vindicate the faithful. Paul takes this as a prohibition against private retaliation. Christians must recognize that God overlooks no evil or wrongdoing but will exact justice on the Day of Judgment. Our duty is to extend mercy to our enemies as Jesus did (Lk_23:34).
See note on Mt 5:38
. 
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12:20 if your enemy:
A reference to Prov 25:2122. • The meaning of the Proverb is mysterious, but it seems to indicate that serving an enemy stores up his future punishment so long as he continues in his ways. • Heaping coals of kindness on one who has wronged you can cure him of vices, burn away his malice, and move him to repentance (St. Jerome,
Homilies on the Psalms
41). 
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13:1-7
Paul touches on the relationship between Church and State, challenging every believer to be a model citizen. Since God is the author of the political order, it follows that allegiance to Christ entails reasonable submission to earthly governments (1 Pet 2:13-17). 
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13:1 no authority except from God:
Scripture teaches that God grants political authority to civil rulers (Prov 8:15; Wis 6:1-3; Jn 19:11). By design, governments provide society with goods and securities that individuals and families could not provide for themselves. Note, however, that the State obliges the obedience of the Christian only when it legislates in accord with divine law. If it oversteps its boundaries and frames laws contrary to the law of God, the believer must resort to civil disobedience and seek to change its laws by moral persuasion or other means. Paul urges us to pray for government leaders in 1 Tim 2:1-4 (CCC 1897-1900, 2238). 
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13:4 the sword:
Paul is alluding to the
ius gladii
(Lat. "right of the sword"), the authority of the Roman Empire to administer capital punishment by decapitation. Here and elsewhere Paul accepts that such extreme measures are acceptable if done at the service of justice (Acts 25:11). •Christian tradition asserts that governments have the right to enforce capital punishment for the good of society, eliminating its most dangerous offenders. In modern times, the practice is discouraged in all but extreme cases (CCC 2266-67). 
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