What does it mean to be fervent in spirit (Romans 12:11)?

(V. 11). Three exhortations follow that more directly have the Lord in view. In our service to the Lord we are to be diligent with a holy zeal that resists slothfulness. Zeal, however, may degenerate into mere outward activity, so we are exhorted to fervency of spirit that has the Lord before us as the motive of the service.

Nor must this decrease our own diligent zeal, leaving us slothful, as is often a tendency when we see others honored and not ourselves. But let us rather maintain a true inward fervency of spirit that preserves from every discouragement and makes us not dependent upon the approval of men. Thus, “serving the Lord” will be a very real thing to us — no mere formal phrase or idealistic sentiment.

Romans 12:11. "Not slothful in business; fervent in spirit; serving the Lord." The apostle, unwearied, continues his favourite theme of love. Now it is love in activity, in earnestness. Not merely love to all men, or love to the brethren, but the energy of love, as service to the Lord. The exhortation refers to religious activity, not to the active performance of our secular vocations, as many have supposed, and as the word, "business," in our text naturally suggests. At the same time, whatever the Christian does, whether it be as to things temporal or spiritual, he should not be slothful, or indulge in indolence but in every duty manifest a spirit of zeal and devotedness. "In spirit fervent" is the Lord's word; as it was said of Apollos — "This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord." Acts 18:25.

"Serving the Lord." Here we are supplied with the blessed motive to both diligence and zeal. And this is a motive which is easily carried about with us, and easily applied. Is this I propose to do — is the place I propose to go to — service to my Lord and Master? Is He saying, Do — go? Must I do this, must I go there, because the Lord would have me? This is a test, as well as a motive. "Is it service to the Lord?" We are expected to walk by faith with Him, to refer everything to Him, to consider ourselves as wholly and at all times His servants. Nothing is too great or too small for Him. We may confer with Him, not only as to our christian service, but as to our worldly employments, engagements, and difficulties.

The next clause has been much abused, and misunderstanding has arisen from the way in which words in course of time alter their meaning. "Business" we so naturally refer to our temporal occupations; these are the things, in fact, in which men commonly and necessarily, as they believe, are most "busy," but the word simply means "diligence": "In diligence not slothful." There is a way in which we may be busy about things without real diligence. All is to be earnest with us, we are to be "fervent in spirit, serving the Lord." The character of the One we serve should be enough to enforce that. No detail of duty to Him can be a light matter.

"In brotherly kindness affectionately kind one toward another; in honour anticipating each other; in diligence not slothful; fervent in spirit; serving the Lord; in hope rejoicing; in tribulation enduring; in prayer persevering; distributing to the necessities of the saints, studious of hospitality." (Ver. 10-13.) Here we begin with the call to tender interest among brethren mutually; and so also not exactly to prefer or esteem others better than ourselves, as in Philippians 2:3, important as such lowliness of mind is, the mind that was in Christ Jesus. It is here a question of not merely repaying the courtesy of others, but of taking the lead in treating them with honour and thus by example leading them on in these comely ways. Then, instead of allowing slothfulness, the apostle insists on zealous diligence. Lest this however should be only outside work, he immediately adds "in spirit fervent," and these with a blessed motive to both, "serving the Lord." It is well known that Griesbach, following a few MSS, versions, and fathers, joined with Erasmus in reading καιρῳ for Κυρίῳ, contrary to the mass of authorities and almost all other editors. It was, we may boldly say, infirmity in judgment; especially as the internal evidence is at least no less adverse than the external. Serving the time (rather "season" or "opportunity") seems at least somewhat unworthy, is little suited to the context in itself, and easily susceptible of the worst abuse. It is no fair instance of a more difficult and therefore preferable reading. The two words may have been confounded by an ignorant scribe, who took the abbreviated form of κῶ meaning καιρῳ instead of Κυρίῳ. Possibly it may have been wilfully altered, but we should be slow to suspect this when we can otherwise account for a change.

Romans 12:11. — Not slothful in business, fervent in spirit, serving the Lord.

Often quoted as "diligent in business," which is not said, though man's selfishness likes so to think. The "business," I suppose, means whatever might claim a believer's just attention, — "whatsoever thy hand findeth to do." The wisdom of exhorting simply "not slothful," as to such matters, is most apparent. On the other hand, the word is "fervent in spirit," not in business. The one refers to the outward, the other to the inner life. The construction throughout is the dative of relation, as the grammarians say. I would just add, that the weight of evidence, externally and internally, is in favour of τῳ κυρίῳ δ., and not τῳ καιρῳ, which Griesbach adopts. We are to redeem the time or opportunity, but to serve the Lord.

Yes, so it is, but do we realize the necessity of our side of this matter? Lukewarm Christians are the devil's delight, and the Lord's grief. Fervency of spirit is above all things to be desired. But if our hearts are to flame in this cold world the oil of grace must flow into them; and for this we must cleave to the Lord with purpose of heart, and the secret supplies from His own inexhaustible stores will be more than enough to meet every public demand and that in spite of the world, the flesh, and the devil.

In Acts 18:24 we read "And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the Scriptures, came to Ephesus." To be instructed in the word of the Lord is an absolute necessity if we are to be fruitful in service. Apollos was a Bible student; he was a man who searched the Scriptures in order to find out the truth, as we read in verse 25, "This man was instructed in the way of the Lord, and being fervent in the spirit, he spake and taught diligently the things of the Lord." That word "diligently" may be translated "accurately." How essential it is that the Scriptures should be quoted accurately! The word of God is that which the Spirit uses. A brother now with the Lord said that Satan scorns every other weapon but the Word of God. The only thing he cannot defeat; the only thing he cannot overcome is the Word of God. How necessary then for us to use it aright.

This man Apollos, a man who has been taught the way of the Lord, is also a man fervent in spirit. Converted through the testimony of John; characterized by the features of the man through whom he was converted; fervent in spirit, burning in spirit; like a lamp shining brilliantly, he is found in that assembly at Ephesus, speaking "boldly in the synagogue," as yet "knowing only the baptism of John."

28 If Christ said, "It is my meat to do the will of him that sent me," Paul could say, through grace, "whom I serve with my spirit in the gospel of his Son." It is not service at all, if it be merely outward; unless we can say, "Of thine own we have given thee." All true service must flow from communion with the source of service; it is no service if we are not drinking in Christ, and conscious that we are doing His will; if I should take up any service, without being confident that God would have me do it, there would be no power in it Service then, if real, must flow from direct communion with God. We may go on in a course of action as a consequence of communion for a good while. Thus, for instance, we may compare the state of the Thessalonians with that of the church of Ephesus in Revelation. To the Thessalonians it is said by Paul, that he knows their work of faith, and labour of love, and patience of hope: here we see the three cardinal points - faith, hope, and charity, as springs of work, labour, and patience; but not so in the address of the Lord to Ephesus - it was work, labour, and patience; but there was not the present spiritual power, which comes from God direct, therefore the candlestick was threatened to be removed. How often do our attempts at service flow more from thought of something we may have to do, than from direct communion with God! It then becomes, or is in danger of soon becoming, the mere activity of the flesh, and at any rate is the drudgery of duty without power, instead of serving with the spirit; what a comfort that all my life through I may be serving the Lord with my spirit!

There simply comes before us a Jewish workman, who soon needed not to be ashamed, however unformed at first. He was a native of the city which was afterwards to play a notorious part in the corruption of heavenly truth by earthly wisdom, himself a man of learning, or eloquence (for the word λογιος is used for both), and able in the scriptures. Nor was he merely a scholar and otherwise competent, but already instructed in the way of the Lord. Born of God, he was as to intelligence in advance of a God-fearing Jew, but short of the fuller truth which the gospel affords as the foundation for the mystery to be revealed, with all its wonderful light on God's counsels and ways. Further, being fervent in his spirit, he spoke and taught accurately the things 'concerning Jesus' (for the right reading helps to clear the true sense). He was ignorant of all truth beyond 'the baptism of John'. Nor was he lacking in moral courage or zeal; 'and he began to speak boldly in the synagogue'.