In making sense of these verses, fi

In making sense of these verses, first we must remember their foundation in 12:1-2. There Paul ad-monished believers to give their lives back to God as a sacrifice dedicated completely to Him. This idea led to the dual emphasis of don’t be conformed to this age but be transformed by continual spiritual renewal. The admonitions in vv. 9-21 grow out of this ‘sacrificial’ approach to Christian living. Strip away this founda-tion and these admonitions quickly turn into a shallow ‘do-goodism’ with heavy tones of legalistic religion. What we do toward others in the community of faith always grows out of our relationship with and devotion to the Lord.
Verses nine through thirteen hang together in the following way. The core admonition is in verse nine: “Let love be genuine” (NRSV). Literally, the Greek text says “without hypocrisy” (ajnupovkrito¿). Paul’s concern was that the Roman Christians demonstrate a love commitment to one another that was real, rather than artificial or pretense. The New Living Translation captures this idea perhaps better with its translation, “Don't just pretend that you love others.” The one place where people need to be genuine in their relationships is inside the community of faith. There’s no room for pretence or phoniness inside the church! The idea of love here is the ancient Greek agape love. This love isn’t ‘warm fuzzy feelings for others.’ Rather, it’s the sacrificial commitment for the benefit of others that God demonstrated in Christ, which John 3:16 describes.
What does this kind of love imply in our relationships with others? Following this core admonition, Paul laid out a series of twelve admonitions that illustrate sacrificial, genuine love (12:9b-13). When we imple-ment this love toward others, these are some of the concrete actions that we will do. In this ancient ‘virtue listvirtue list’, several of these are closely connected to one another, sometimes as a positive/negative set etc. We will briefly take a look at them:
(1) “hate what is evil, hold fast to what is good” (v. 9, NRSV; ajpostugou÷nte¿ to; ponhrovn, kollwvmenoi tw÷/ ajgaqw÷/). Genuine love positions us on the side of what God defines as good. It also positions us in opposi-tion to what is wrong and harmful, especially to others. Thus the first thing coming out of genuine love is a commitment to do what will help others, rather than anything that will harm them. Here the negative/ positive couplet surfaces.
(2) “ love one another with mutual affection; outdo one another in showing honor” (v. 10, NRSV, th÷/ filadelfiva/ eij¿ ajllhvlou¿ filovstorgoi, th÷/ timh÷/ ajllhvlou¿ prohgouvmenoi). The beginning words in the Greek text provide help here: (1) in regard to brotherly love [philadelphia]...; (2) in regard to honor [timé].... The common link of ‘one another’ is also present. Not only are we committed in genuine love to doing good, but here we are committed to being “devoted” to one another, to showing honor to one another. As Douglas Moo summarizes in the Romans volume of the New International Greek Testament Commentary series (pp. 777-778), “Paul is then calling on Christians to outdo each other in bestowing honor on one another; for example, to recognize and praise one another’s accomplishments and to defer to one another.” Here the pair of expressions follow a synonymous parallelism structure.
(3) “Do not lag in zeal, be ardent in spirit, serve the Lord” (v. 11, NRSV, th÷/ spoudh÷/ mh; ojknhroiv, tw÷/ pneuvmati zevonte¿, tw÷/ kurivw/ douleuvonte¿). These three admonitions hang together, although the first one could easily be connected to the pair in verse ten (2 above). Taken together they form a step parallelistic expression leading to the climatic third admonition, “serve the Lord.” The negative emphasis is first: our zeal in serving God must never be allowed to slip. Paul’s words literally mean, “in earnestness not lazy people.” The positive contrasting statement follows: “in your spirit being set on fire.” The image is of enthu-siasm. The channel through which this excitement flows: “serving the Lord.” Sacrificial commitment (12:1- 2) means excited, animated service to God; not dull, uninterested obligatory service. This is the cure for religious legalism. It was one of the differences that Paul discovered about religion after meeting the resur-rected Christ on the road to Damascus. This excitement must be an expression of genuine love. As a professor at Southwestern Seminary used to tell students in the 1920s, “Boys, let the cup overflow natu-rally when God fills it. You don’t have to shake it in order to make it overflow!”
(4) “Rejoice in hope, be patient in suffering, persevere in prayer” (v. 12, NRSV; th÷/ ejlpivdi caivronte¿, th÷/ qlivyei uJpomevnonte¿, th÷/ proseuch÷/ proskarterou÷nte¿). Rejoicing, being consistent, being persistent -- these three admonitions are linked to hope, affliction and prayer. Collectively they allude to the hard times that
Page 5 of Rom. 12:9-21 Bible Study
come to us as believers and to us as communities of faith. In those moments we reach beyond the dark clouds surrounding us to the bright ray of confidence in the future blessing of God. This means we find the resources to ‘hang in there’ in hardship without faltering or giving up. The key to the needed resources: God’s strength gained through persistent prayer. When this takes place inside the community of faith as an expression of genuine love, no hardship can overwhelm us.
(5) “Contribute to the needs of the saints; extend hospitality to strangers” (v. 13, NRSV; tai÷¿ creivai¿ tw÷n aJgivwn koinwnou÷nte¿, th;n filoxenivan diwvkonte¿). This genuine love for others will take on the concrete expression of ministry to the needs, here including and stressing physical needs, of others inside the community of believers. In Acts where the word for ‘needs’ [creivai¿] shows up, the stress is upon the willingness of believers to sell whatever property they had in order to take care of the physical needs of others. Cf. Acts 2:44-45, “44 All who believed were together and had all things in common; 45 they would sell their possessions and goods and distribute the proceeds to all, as any had need” (NRSV).
But believers were to also reach out to fellow Christians who were passing through their city. Showing hospitality to strangers is a significant emphasis in the New Testament as in 1 Tim. 3:2; Tit. 1:8; Heb. 13:2; 1 Pet. 4:9. Christian travelers, especially itinerant missionaries, in the ancient world had no safe place to stay in their journeys, apart from the homes of fellow Christians. The inns that were available were little more than brothels and not a place that Christians would want to stay in. Thus hospitality played a very important role in early Christianity. Paul here heightens the emphasis with the admonition to “pursue” strangers, that is, to go out of one’s way to be hospitable.
Thus, as this first segment of 12:9-21 shows, we must demonstrate genuine love for others. And this love will naturally flow into the patterns of expression defined in verses 9b-13.

Hasil (Bahasa Indonesia) 1:

Struktur sastra internal ayat 21 melalui sembilan cukup jelas di dalam teks Yunani yang mendasari, tapi benar-benar menggelapkan oleh terjemahan bahasa Inggris, karena bahasa Yunani dan infinitives melakukan hal-hal tata bahasa bahwa rekan-rekan bahasa Inggris mereka tidak mulai melakukan dalam mengekspresikan ide-ide. Dengan demikian proses terjemahan ke dalam bahasa Inggris oleh kebutuhan harus sepenuhnya restrukturisasi ide-ide yang ditetapkan oleh Paul awalnya. Untuk schematization dari naskah Yunani asli yang menggambarkan pikiran struktur ini, lihat Lampiran pada akhir studi ini. Diagram semantik teks Yunani, yang mengikuti Lampiran I, mencerminkan alasan untuk divisi garis besar dari Roma 12:9-21 diikuti di bawah ini.Ayat-ayat ini berputar di sekitar ide-ide sentral empat: () mencintai orang lain, ayat 9-13; (b) memuji lain, ayat 14-16; (c) membentuk prilaku yang benar terhadap orang lain, ayat 17-20; (d) dan hidup yang menang atas kejahatan, ayat 21. Tiga pertama mengarah ke sepasang iklim peringatan dalam ayat 21: untuk hidup dalam kemenangan atas kejahatan dengan berbuat baik kepada orang lain.

Hasil (Bahasa Indonesia) 2:

Struktur sastra internal ayat sembilan sampai dua puluh satu ini cukup jelas dalam teks Yunani yang mendasari, tapi benar-benar tertutup oleh terjemahan bahasa Inggris, karena partisip Yunani dan infinitif melakukan hal-hal tata bahasa yang rekan-rekan Inggris mereka tidak dapat mulai melakukan dalam mengekspresikan ide-ide. Dengan demikian proses penerjemahan ke dalam bahasa Inggris oleh kebutuhan harus benar-benar merestrukturisasi ide yang ditetapkan oleh Paul awalnya. Untuk skematisasi dari teks Yunani asli yang menggambarkan struktur pemikiran ini, lihat Lampiran pada akhir penelitian ini. Diagram semantik dari teks Yunani, yang mengikuti Lampiran I, mencerminkan pemikiran untuk divisi garis besar Rom. 12: 9-21 diikuti bawah.
Ayat ini dari kitab suci berkisar empat ide sentral: (a) mengasihi orang lain, ay. 9-13; (b) memuji orang lain, ay. 14-16; (c) membentuk sikap yang tepat terhadap orang lain, ay. 17-20; (d) dan hidup menang atas kejahatan, v 21. Tiga pertama mengarah ke iklim sepasang peringatan dalam ayat dua puluh satu. untuk hidup dalam kemenangan atas kejahatan dengan melakukan yang baik untuk orang lain.