Romans 12

Ro 12:1-21.

DUTIES OF

BELIEVERS,

GENERAL AND

PARTICULAR.

The doctrinal teaching of this Epistle is now followed up by a series of

exhortations to practical duty. And first, the all-comprehensive

duty.

1. I beseech you therefore--in view of all that has been advanced in

the foregoing part of this Epistle.

glorious Channel, and saving fruits have been opened up at such length.

that ye present--See on

Ro 6:13,

where we have the same exhortation and the same word there rendered

"yield" (as also in

Ro 12:16, 19).

your bodies--that is, "yourselves in the body," considered as the organ

of the inner life. As it is through the body that all the evil that is

in the unrenewed heart comes forth into palpable manifestation and

action, so it is through the body that all the gracious principles and

affections of believers reveal themselves in the outward life.

Sanctification extends to the whole man

(1Th 5:23, 24).

a living sacrifice--in glorious contrast to the legal sacrifices,

which, save as they were slain, were no sacrifices at all. The

death of the one "Lamb of God, taking away the sin of the world," has

swept all dead victims from off the altar of God, to make room for the

redeemed themselves as "living sacrifices" to Him who made "Him to be

sin for us"; while every outgoing of their grateful hearts in praise,

and every act prompted by the love of Christ, is itself a sacrifice to

God of a sweet-smelling savor

(Heb 13:15, 16).

holy--As the Levitical victims, when offered without blemish to God,

were regarded as holy, so believers, "yielding themselves to God as

those that are alive from the dead, and their members as instruments of

righteousness unto God," are, in His estimation, not ritually but really

"holy," and so

acceptable--"well-pleasing"

unto God--not as the Levitical offerings, merely as appointed symbols

of spiritual ideas, but objects, intrinsically, of divine complacency,

in their renewed character, and endeared relationship to Him through His

Son Jesus Christ.

which is your reasonable--rather, "rational"

service--in contrast, not to the senselessness of idol-worship,

but to the offering of irrational victims under the law. In this view

the presentation of ourselves, as living monuments of redeeming mercy,

is here called "our rational service"; and surely it is the most

rational and exalted occupation of God's reasonable creatures. So

2Pe 1:5,

"to offer up spiritual sacrifices, acceptable to God through Jesus

Christ."

2. And be ye not conformed to this world--Compare

Eph 2:2;

Ga 1:4,

Greek.

but be ye transformed--or, "transfigured" (as in

Mt 17:2;

and

2Co 3:18,

Greek).

the ungodly world, many of whose actions in themselves may be virtuous

and praiseworthy; but by such an inward spiritual transformation as

makes the whole life new--new in its motives and ends, even where the

actions differ in nothing from those of the world--new, considered as a

whole, and in such a sense as to be wholly unattainable save through the

constraining power of the love of Christ.

that ye may prove--that is, experimentally. (On the word

"experience" see on

Ro 5:4,

and compare

1Th 5:10,

where the sentiment is the same).

what is that--"the"

good and acceptable--"well-pleasing"

and perfect, will of God--We prefer this rendering (with

CALVIN) to

that which many able critics [THOLUCK,

MEYER,

DE

WETTE,

FRITZSCHE,

PHILIPPI,

ALFORD,

HODGE] adopt--"that ye may prove," or "discern the will

of God, [even] what is good, and acceptable, and perfect." God's will is

"good," as it demands only what is essentially and unchangeably good

(Ro 7:10);

it is "well pleasing," in contrast with all that is arbitrary,

as demanding only what God has eternal complacency in (compare

Mic 6:8,

with Jer 9:24);

and it is "perfect," as it required nothing else than the

perfection of God's reasonable creature, who, in proportion as he

attains to it, reflects God's own perfection. Such then is the great

general duty of the redeemed--SELF-CONSECRATION,

in our whole spirit and soul and body to Him who hath called us into

the fellowship of His Son Jesus Christ. Next follow specific duties,

chiefly social; beginning with Humility, the chiefest of all the

graces--but here with special reference to spiritual gifts.

3. For I say--authoritatively

through the grace given unto me--as an apostle of Jesus Christ; thus

exemplifying his own precept by modestly falling back on that office

which both warranted and required such plainness towards all classes.

to every man that is among you, not to think, &c.--It is impossible

to convey in good English the emphatic play, so to speak, which each

word here has upon another: "not to be high-minded above what he ought

to be minded, but so to be minded as to be sober-minded" [CALVIN,

ALFORD]. This is merely a strong way of characterizing all undue

self-elevation.

according as God hath dealt to every man the measure of faith--Faith

is here viewed as the inlet to all the other graces, and so, as the

receptive faculty of the renewed soul--that is, "as God hath given to

each his particular capacity to take in the gifts and graces which He

designs for the general good."

4, 5. For as we have many members, &c.--The same diversity and yet

unity obtains in the body of Christ, whereof all believers are the

several members, as in the natural body.

6-8. Having then gifts differing according to the grace given to

us--Here, let it be observed, all the gifts of believers alike are

viewed as communications of mere grace.

whether--we have the gift of

prophecy--that is, of inspired teaching (as in

Ac 15:32).

Anyone speaking with divine authority--whether with reference to the

past, the present, or the future--was termed a prophet

(Ex 7:1).

let us prophesy according to the proportion of faith--rather, "of

our faith." Many Romish expositors and some Protestant (as

CALVIN and

BENGEL, and, though, hesitatingly,

BEZA and

HODGE), render this "the

analogy of faith," understanding by it "the general tenor" or "rule of

faith," divinely delivered to men for their guidance. But this is

against the context, whose object is to show that, as all the gifts of

believers are according to their respective capacity for them, they are

not to be puffed up on account of them, but to use them purely for their

proper ends.

7. Or ministry, let us wait on--"be occupied with."

our ministering--The word here used imports any kind of service, from

the dispensing of the word of life

(Ac 6:4)

to the administering of the temporal affairs of the Church

(Ac 6:1-3).

The latter seems intended here, being distinguished from "prophesying,"

"teaching," and "exhorting."

or he that teacheth--Teachers are expressly distinguished from

prophets, and put after them, as exercising a lower function

(Ac 13:1;

1Co 12:28, 29).

Probably it consisted mainly in opening up the evangelical bearings of

Old Testament Scripture; and it was in this department apparently that

Apollos showed his power and eloquence

(Ac 18:24).

8. Or he that exhorteth--Since all preaching, whether by apostles,

prophets, or teachers, was followed up by exhortation

(Ac 11:23; 14:22; 15:32,

&c.), many think that no specific class is here in view. But if liberty

was given to others to exercise themselves occasionally in exhorting

the brethren, generally, or small parties of the less instructed, the

reference may be to them.

he that giveth--in the exercise of private benevolence probably, rather

than in the discharge of diaconal duty.

with simplicity--so the word probably means. But as simplicity seems

enjoined in the next clause but one of this same verse, perhaps the

meaning here is, "with liberality," as the same word is rendered in

2Co 8:2; 9:11.

he that ruleth--whether in the Church or his own household. See

1Ti 3:4, 5,

where the same word is applied to both.

with diligence--with earnest purpose.

he that showeth mercy, with cheerfulness--not only without grudging

either trouble or pecuniary relief, but feeling it to be "more blessed

to give than to receive," and to help than be helped.

9. Let love be without dissimulation--"Let your love be unfeigned"

(as in

2Co 6:6;

1Pe 2:22;

and see

1Jo 3:18).

Abhor that which is evil; cleave to that which is good--What a lofty

tone of moral principle and feeling is here inculcated! It is not,

Abstain from the one, and do the other; nor, Turn away from the one, and

draw to the other; but, Abhor the one, and cling, with deepest sympathy,

to the other.

10. Be, &c.--better, "In brotherly love be affectionate one to

another; in [giving, or showing] honor, outdoing each other." The word

rendered "prefer" means rather "to go before," "take the lead," that is,

"show an example." How opposite is this to the reigning morality of the

heathen world! and though Christianity has so changed the spirit of

society, that a certain beautiful disinterestedness and self-sacrifice

shines in the character of not a few who are but partially, if at all

under the transforming power of the Gospel, it is only those whom "the

love of Christ constrains to live not unto themselves," who are capable

of thoroughly acting in the spirit of this precept.

11. not slothful in business--The word rendered "business" means

"zeal," "diligence," "purpose"; denoting the energy of action.

serving the Lord--that is, the Lord Jesus (see

Eph 6:5-8).

Another reading--"serving the time," or "the occasion"--which differs

in form but very slightly from the received reading, has been adopted

it, so is internal evidence; and comparatively few favor it. Nor is the

sense which it yields a very Christian one.

12. Rejoicing, &c.--Here it is more lively to retain the order and

the verbs of the original: "In hope, rejoicing; in tribulation,

enduring; in prayer, persevering." Each of these exercises helps the

other. If our "hope" of glory is so assured that it is a rejoicing hope,

we shall find the spirit of "endurance in tribulation" natural and easy;

but since it is "prayer" which strengthens the faith that begets hope

and lifts it up into an assured and joyful expectancy, and since our

patience in tribulation is fed by this, it will be seen that all depends

on our "perseverance in prayer."

13. given to hospitality--that is, the entertainment of strangers. In

times of persecution, and before the general institution of houses of

entertainment, the importance of this precept would be at once felt. In

the East, where such houses are still rare, this duty is regarded as of

the most sacred character [HODGE].

14. Bless--that is, Call down by prayer a blessing on.

them which persecute you, &c.--This is taken from the Sermon on the

Mount

(Mt 5:44),

which, from the allusions made to it, seems to have been the storehouse

of Christian morality among the churches.

15. Rejoice with them that rejoice; and weep--the "and" should

probably be omitted.

with them that weep--What a beautiful spirit of sympathy with the

joys and sorrows of others is here inculcated! But it is only one

charming phase of the unselfish character which belongs to all living

Christianity. What a world will ours be when this shall become its

reigning spirit! Of the two, however, it is more easy to sympathize with

another's sorrows than his joys, because in the one case he needs us;

in the other not. But just for this reason the latter is the more

disinterested, and so the nobler.

16. Be--"Being"

of the same mind one toward another--The feeling of the common bond

which binds all Christians to each other, whatever diversity of station,

cultivation, temperament, or gifts may obtain among them, is the thing

here enjoined. This is next taken up in detail.

Mind not--"not minding"

high things--that is, Cherish not ambitious or aspiring purposes and

desires. As this springs from selfish severance of our own interests

and objects from those of our brethren, so it is quite incompatible with

the spirit inculcated in the preceding clause.

but condescend--"condescending"

to men of low estate--or (as some render the words), "inclining unto

the things that be lowly." But we prefer the former.

Be not wise in your own conceits--This is just the application of

the caution against high-mindedness to the estimate we form of our own

mental character.

17. Recompense--"Recompensing," &c.--(See on

Ro 12:14).

Provide--"Providing"

things honest--"honorable"

in the sight of all men--The idea (which is from

Pr 3:4)

is the care which Christians should take so to demean themselves as to

command the respect of all men.

18. If it be possible--that is, If others will let you.

as much as lieth in you--or, "dependeth on you."

live peaceably--or, "be at peace."

with all men--The impossibility of this in some cases is hinted at,

to keep up the hearts of those who, having done their best

unsuccessfully to live in peace, might be tempted to think the failure

was necessarily owing to themselves. But how emphatically expressed

is the injunction to let nothing on our part prevent it! Would that

Christians were guiltless in this respect!

19-21. avenge not, &c.--(See on

Ro 12:14).

but rather give place unto wrath--This is usually taken to mean,

"but give room or space for wrath to spend itself." But as the context

shows that the injunction is to leave vengeance to God, "wrath" here

seems to mean, not the offense, which we are tempted to avenge,

but the avenging wrath of God (see

2Ch 24:18),

which we are enjoined to await, or give room for. (So the best

interpreters).

20. if thine enemy hunger, &c.--This is taken from

Pr 25:21, 22,

which without doubt supplied the basis of those lofty precepts on that

subject which form the culminating point of the Sermon on the Mount.

in so doing thou shalt heap coals of fire on his head--As the heaping

of "coals of fire" is in the Old Testament the figurative expression of

divine vengeance

(Ps 140:10; 11:6,

&c.), the true sense of these words seems to be, "That will be the most

effectual vengeance--a vengeance under which he will be fain to bend"

(So

ALFORD,

HODGE, &c.).

Ro 12:21

confirms this.

21. Be not overcome of evil--for then you are the conquered party.

but overcome evil with good--and then the victory is yours; you have

subdued your enemy in the noblest sense.

Note, (1) The redeeming mercy of God in Christ is, in the souls

of believers, the living spring of all holy obedience

(Ro 12:1).

(2) As redemption under the Gospel is not by irrational victims, as

under the law, but "by the precious blood of Christ"

(1Pe 1:18, 19),

and, consequently, is not ritual but real, so the sacrifices which

believers are now called to offer are all "living sacrifices"; and

these--summed up in self-consecration to the service of God--are "holy

and acceptable to God," making up together "our rational service"

(Ro 12:1).

(3) In this light, what are we to think of the so-called "unbloody

sacrifice of the mass, continually offered to God as a propitiation for

the sins both of the living and the dead," which the adherents of

Rome's corrupt faith have been taught for ages to believe is the

highest and holiest act of Christian worship--in direct opposition to

the sublimely simple teaching which the Christians of Rome first

received

(Ro 12:1)

--(4) Christians should not feel themselves at liberty to be conformed

to the world, if only they avoid what is manifestly sinful; but rather,

yielding themselves to the transforming power of the truth as it is in

Jesus, they should strive to exhibit before the world an entire

renovation of heart and life

(Ro 12:2).

(5) What God would have men to be, in all its beauty and grandeur, is

for the first time really apprehended, when "written not with ink, but

with the Spirit of the living God, not on tables of stone, but on the

fleshy tables of the heart,"

2Co 3:3

(Ro 12:2).

(6) Self-sufficiency and lust of power are peculiarly unlovely in the

vessels of mercy, whose respective graces and gifts are all a divine

trust for the benefit of the common body and of mankind at large

(Ro 12:3, 4).

(7) As forgetfulness of this has been the source of innumerable and

unspeakable evils in the Church of Christ, so the faithful exercise by

every Christian of his own peculiar office and gifts, and the loving

recognition of those of his brethren, as all of equal importance in

their own place, would put a new face upon the visible Church, to the

vast benefit and comfort of Christians themselves and to the admiration

of the world around them

(Ro 12:6-8).

(8) What would the world be, if it were filled with Christians having

but one object in life, high above every other--to "serve the

Lord"--and throwing into this service "alacrity" in the discharge of

all duties, and abiding "warmth of spirit"

(Ro 12:11)!

(9) Oh, how far is even the living Church from exhibiting the whole

character and spirit, so beautifully portrayed in the latter verses of

this chapter

(Ro 12:12-21)!

What need of a fresh baptism of the Spirit in order to this! And how

"fair as the moon, clear as the sun, and terrible as an army with

banners," will the Church become, when at length instinct with this

Spirit! The Lord hasten it in its time!