Verse Study

Verse 1

I beseech you therefore, brethren - This address is probably intended both for the Jews and the Gentiles; though some suppose that the Jews are addressed in the first verse, the Gentiles in the second.
By the mercies of God! - Δια των οικτιρμων του Θεου· By the tender mercies or compassions of God, such as a tender father shows to his refractory children; who, on their humiliation, is easily persuaded to forgive their offenses. The word οικτιρμος comes from οικτος, compassion; and that from εικω, to yield; because he that has compassionate feelings is easily prevailed on to do a kindness, or remit an injury.
That ye present your bodies - A metaphor taken from bringing sacrifices to the altar of God. The person offering picked out the choicest of his flock, brought it to the altar, and presented it there as an atonement for his sin. They are exhorted to give themselves up in the spirit of sacrifice; to be as wholly the Lord's property as the whole burnt-offering was, no part being devoted to any other use.
A living sacrifice - In opposition to those dead sacrifices which they were in the habit of offering while in their Jewish state; and that they should have the lusts of the flesh mortified, that they might live to God.
Holy - Without spot or blemish; referring still to the sacrifice required by the law.
Acceptable unto God - Ευαρεστον· The sacrifice being perfect in its kind, and the intention of the offerer being such that both can be acceptable and well pleasing to God, who searches the heart. All these phrases are sacrificial, and show that there must be a complete surrender of the person - the body, the whole man, mind and flesh, to be given to God; and that he is to consider himself no more his own, but the entire property of his Maker.
Your reasonable service - Nothing can be more consistent with reason than that the work of God should glorify its Author. We are not our own, we are the property of the Lord, by the right of creation and redemption; and it would be as unreasonable as it would be wicked not to live to his glory, in strict obedience to his will. The reasonable service, λογικην λατρειαν, of the apostle, may refer to the difference between the Jewish and Christian worship. The former religious service consisted chiefly in its sacrifices, which were δι' αλογων, of irrational creatures, i.e. the lambs, rams, kids, bulls, goats, etc., which were offered under the law. The Christian service or worship is λογικη, rational, because performed according to the true intent and meaning of the law; the heart and soul being engaged in the service. He alone lives the life of a fool and a madman who lives the life of a sinner against God; for, in sinning against his Maker he wrongs his own soul, loves death, and rewards evil unto himself.
Reasonable service, λογικην λατρειαν, "a religious service according to reason," one rationally performed. The Romanists make this distinction between λατρεια, and δουλεια, latreia and douleia, (or dulia, as they corruptly write it), worship and service, which they say signify two kinds of religious worship; the first proper to God, the other communicated to the creatures. But δουλεια, douleia, services, is used by the Septuagint to express the Divine worship. See Deu 13:4; Jdg 2:7; Sa1 7:3, and Sa1 12:10 : and in the New Testament, Mat 6:24; Luk 6:23; Rom 16:18; Col 3:24. The angel refused δουλειαν, douleia, Rev 22:7, because he was συνδουλος sundoulos, a fellow servant; and the Divine worship is more frequently expressed by this word δουλεια, douleia, service, than by λατρεια, latreia, worship. The first is thirty-nine times in the Old and New Testament ascribed unto God, the other about thirty times; and latreia, worship or service, is given unto the creatures, as in Lev 23:7, Lev 23:8, Lev 23:21; Num 28:18; yea, the word signifies cruel and base bondage, Deu 28:48 : once in the New Testament it is taken for the worship of the creatures, Rom 1:25. The worshipping of idols is forbidden under the word λατρεια, latreia, thirty-four times in the Old Testament, and once in the New, as above; and twenty-three times under the term δουλεια, douleia, in the Old Testament; and St. Paul uses δουλευειν Θεὡ, and λατρευειν Θεὡ indifferently, for the worship we owe to God. See Rom 1:9, Rom 1:25; Rom 12:1, Gal 4:8, Gal 4:9; Th1 1:9; Mat 6:24. And Ludouicus Vives, a learned Romanist, has proved out of Suidas, Xenophon, and Volla, that these two words are usually taken the one for the other, therefore the popish distinction, that the first signifies "the religious worship due only to God," and the second, "that which is given to angels, saints, and men," is unlearned and false. - See Leigh's Crit. Sacra.

Verse 2

And be not conformed to this world - By this world, αιωνι τουτῳ, may be understood that present state of things both among the Jews and Gentiles; the customs and fashions of the people who then lived, the Gentiles particularly, who had neither the power nor the form of godliness; though some think that the Jewish economy, frequently termed עולם הזה olam hazzeh, this world, this peculiar state of things, is alone intended. And the apostle warns them against reviving usages that Christ had abolished: this exhortation still continues in full force. The world that now is - This present state of things, is as much opposed to the spirit of genuine Christianity as the world then was. Pride, luxury, vanity, extravagance in dress, and riotous living, prevail now, as they did then, and are as unworthy of a Christian's pursuit as they are injurious to his soul, and hateful in the sight of God.
Be ye transformed - Μεταμορφουσθε, Be ye metamorphosed, transfigured, appear as new persons, and with new habits, as God has given you a new form of worship, so that ye serve in the newness of the spirit, and not in the oldness of the letter. The word implies a radical, thorough, and universal change, both outward and inward. Seneca, Epis. vi, shows us the force of this word when used in a moral sense. Sentio, says he, non Emendari me tantum, sed Transfigurari; "I perceive myself not to be amended merely, but to be transformed:" i. e entirely renewed.
By the renewing of your mind - Let the inward change produce the outward. Where the spirit, the temper, and disposition of the mind, Eph 4:23, are not renewed, an outward change is of but little worth, and but of short standing.
That ye may prove - Εις το δοκιμαζειν, That ye may have practical proof and experimental knowledge of, the will of God - of his purpose and determination, which is good in itself; infinitely so. Acceptable, ευαρεστον, well pleasing to and well received by every mind that is renewed and transformed.
And perfect - Τελειον, Finished and complete: when the mind is renewed, and the whole life changed, then the will of God is perfectly fulfilled; for this is its grand design in reference to every human being.
These words are supposed by Schoettgen to refer entirely to the Jewish law. The Christians were to renounce this world - the Jewish state of things; to be transformed, by having their minds enlightened in the pure and simple Christian worship, that they might prove the grand characteristic difference between the two covenants: the latter being good in opposition to the statutes which were not good, Eze 20:25; acceptable, in opposition to those sacrifices and offerings which God would not accept, as it is written, Psa 40:6-8; and perfect, in opposition to that system which was imperfect, and which made nothing perfect, and was only the shadow of good things to come. There are both ingenuity and probability in this view of the subject.

Verse 3

Through the grace given unto me - By the grace given St. Paul most certainly means his apostolical office, by which he had the authority, not only to preach the Gospel, but also to rule the Church of Christ. This is the meaning of the word, ἡ χαρις, in Eph 3:8 : Unto me who am less than the least of all saints is this grace given - is conceded this office or employment immediately by God himself; that I should preach among the Gentiles the unsearchable riches of Christ.
Not to think - more highly - Μη ὑπερφρονειν, Not to act proudly; to arrogate nothing to himself on account of any grace he had received, or of any office committed to him.
But to think soberly - Αλλα φρονειν εις το σωφρονειν. The reader will perceive here a sort of paronomasia, or play upon words: φρονειν, from φρην, the mind, signifies to think, mind, relish, to be of opinion, etc.; and σωφρονειν from σοος, sound, and φρην, the mind, signifies to be of a sound mind; to think discreetly, modestly, humbly. Let no man think himself more or greater than God has made him; and let him know that what ever he is or has of good or excellence, he has it from God; and that the glory belongs to the giver, and not to him who has received the gift.
Measure of faith - Μετρον πιστεως. It is very likely, as Dr. Moore has conjectured, that the πιστις, faith, here used, means the Christian religion; and the measure, the degree of knowledge and experience which each had received in it, and the power this gave him of being useful in the Church of God. See Rom 12:6.

Verse 4

For as we have many members - As the human body consists of many parts, each having its respective office, and all contributing to the perfection and support of the whole; each being indispensably necessary in the place which it occupies, and each equally useful though performing a different function;

Verse 5

So we, being many - We who are members of the Church of Christ, which is considered the body of which he is the head, have various offices assigned to us, according to the measure of grace, faith and religious knowledge which we possess; and although each has a different office, and qualifications suitable to that office, yet all belong to the same body; and each has as much need of the help of another as that other has of his; therefore, let there be neither pride on the one hand, nor envy on the other. The same metaphor, in nearly the same words, is used in Synopsis Sohar, page 13. "As man is divided into various members and joints, united among themselves, and raised by gradations above each other, and collectively compose one body; so all created things are members orderly disposed, and altogether constitute one body. In like manner the law, distributed into various articulations, constitutes but one body." See Schoettgen.

Verse 6

Having then gifts differing, etc. - As the goodness of God, with this view of our mutual subserviency and usefulness, has endowed us with different gifts and qualifications, let each apply himself to the diligent improvement of his particular office and talent, and modestly keep within the bounds of it, not exalting himself or despising others.
Whether prophecy - That prophecy, in the New Testament, often means the gift of exhorting, preaching, or of expounding the Scriptures, is evident from many places in the Gospels, Acts, and St. Paul's Epistles, see Co1 11:4, Co1 11:5; and especially Co1 14:3 : He that prophesieth speaketh unto men to edification, and exhortation, and comfort. This was the proper office of a preacher; and it is to the exercise of this office that the apostle refers in the whole of the chapter from which the above quotations are made. See also Luk 1:76; Luk 7:28; Act 15:32; Co1 14:29. I think the apostle uses the term in the same sense here - Let every man who has the gift of preaching and interpreting the Scriptures do it in proportion to the grace and light he has received from God, and in no case arrogate to himself knowledge which he has not received; let him not esteem himself more highly on account of this gift, or affect to be wise above what is written, or indulge himself in fanciful interpretations of the word of God.
Dr. Taylor observes that the measure of faith, Rom 12:3, and the proportion of faith, Rom 12:6, seem not to relate to the degree of any gift considered in itself, but rather in the relation and proportion which it bore to the gifts of others; for it is plain that he is here exhorting every man to keep soberly within his own sphere. It is natural to suppose that the new converts might be puffed up with the several gifts that were bestowed upon them; and every one might be forward to magnify his own to the disparagement of others: therefore the apostle advises them to keep each within his proper sphere; to know and observe the just measure and proportion of the gift intrusted to him, not to gratify his pride but to edify the Church.
The αναλογια της πιστεως, which we here translate the proportion of faith, and which some render the analogy of faith, signifies in grammar "the similar declension of similar words;" but in Scriptural matters it has been understood to mean the general and consistent plan or scheme of doctrines delivered in the Scriptures; where every thing bears its due relation and proportion to another. Thus the death of Christ is commensurate in its merits to the evils produced by the fall of Adam. The doctrine of justification by faith bears the strictest analogy or proportion to the grace of Christ and the helpless, guilty, condemned state of man: whereas the doctrine of justification by Works is out of all analogy to the demerit of sin, the perfection of the law, the holiness of God, and the miserable, helpless state of man. This may be a good general view of the subject; but when we come to inquire what those mean by the analogy of faith who are most frequent in the use of the term, we shall find that it means neither more nor less than their own creed; and though they tell you that their doctrines are to be examined by the Scriptures, yet they give you roundly to know that you are to understand these Scriptures in precisely the same way as they have interpreted them. "To the law and to the testimony," says Dr. Campbell, "is the common cry; only every one, the better to secure the decision on the side he has espoused, would have you previously resolve to put no sense whatever on the law and the testimony but what his favourite doctrine will admit. Thus they run on in a shuffling, circular sort of argument, which, though they studiously avoid exposing, is, when dragged into the open light, neither more nor less than this; 'you are to try our doctrine by the Scriptures only; but then you are to be very careful that you explain the Scripture solely by our doctrine.' A wonderful plan of trial, which begins with giving judgment, and ends with examining the proof, wherein the whole skill and ingenuity of the judges are to be exerted in wresting the evidence so as to give it the appearance of supporting the sentence pronounced before hand." See Dr. Campbell's Dissertations on the Gospels, Diss. iv. sect. 14, vol. i, page 146, 8vo. edit., where several other sensible remarks may be found.

Verse 7

Or ministry - Διακονια simply means the office of a deacon; and what this office was, see in the note on Act 6:4 (note), where the subject is largely discussed.
Or he that teacheth - The teacher, διδασκαλος, was a person whose office it was to instruct others, who thereby catechizing, or simply explaining the grand truths of Christianity.

Verse 8

Or he that exhorteth - Ὁ παρακαλων, The person who admonished and reprehended the unruly or disorderly; and who supported the weak and comforted the penitents, and those who were under heaviness through manifold temptations.
He that giveth - He who distributeth the alms of the Church, with simplicity - being influenced by no partiality, but dividing to each according to the necessity of his case.
He that ruleth - Ὁ προΐσταμενος, He that presides over a particular business; but as the verb προΐσταμαι also signifies to defend or patronize, it is probably used here to signify receiving and providing for strangers, and especially the persecuted who were obliged to leave their own homes, and were destitute, afflicted, and tormented. It might also imply the persons whose business it was to receive and entertain the apostolical teachers who traveled from place to place, establishing and confirming the Churches. In this sense the word προστατις is applied to Phoebe, Rom 16:2 : She hath been a Succorer of many, and of myself also. The apostle directs that this office should be executed with diligence, that such destitute persons should have their necessities as promptly and as amply supplied as possible.
He that showeth mercy - Let the person who is called to perform any act of compassion or mercy to the wretched do it, not grudgingly nor of necessity, but from a spirit of pure benevolence and sympathy. The poor are often both wicked and worthless: and, if those who are called to minister to them as stewards, overseers, etc., do not take care, they will get their hearts hardened with the frequent proofs they will have of deception, lying, idleness, etc. And on this account it is that so many of those who have been called to minister to the poor in parishes, workhouses, and religious societies, when they come to relinquish their employment find that many of their moral feelings have been considerably blunted; and perhaps the only reward they get for their services is the character of being hard-hearted. If whatever is done in this way be not done unto the Lord, it can never be done with cheerfulness.

Verse 9

Let love be without dissimulation - Ἡ αγαπη ανυποκριτος· Have no hypocritical love; let not your love wear a mask; make no empty professions. Love God and your neighbor; and, by obedience to the one and acts of benevolence to the other, show that your love is sincere.
Abhor that which is evil - Αποστυγουντες το πονηρον· Hate sin as you would hate that hell to which it leads. Στυγεω signifies to hate or detest with horror; the preposition απο greatly strengthens the meaning. Στυξ, Styx, was a feigned river in hell by which the gods were wont to swear, and if any of them falsified this oath he was deprived of his nectar and ambrosia for a hundred years; hence the river was reputed to be hateful, and στυγεω signified to be as hateful as hell. Two MSS. read μισουντες, which signifies hating in the lowest sense of the term. The word in the text is abundantly more expressive, and our translation is both nervous and appropriate.
Cleave to that which is good - Κολλωμενοι τῳ αγαθῳ· Be Cemented or Glued to that which is good; so the word literally signifies. Have an unalterable attachment to whatever leads to God, and contributes to the welfare of your fellow creatures.

Verse 10

Be kindly affectioned one to another with brotherly love - It is difficult to give a simple translation of the original: τῃ φιλαδελφιᾳ εις αλληλους φιλοστοργοι. The word φιλαδελφια signifies that affectionate regard which every Christian should feel for another, as being members of the same mystical body: hence it is emphatically termed the love of the brethren. When William Penn, of deservedly famous memory, made a treaty with the Indians in North America, and purchased from them a large woody tract, which, after its own nature and his name, he called Pennsylvania, he built a city on it, and peopled it with Christians of his own denomination, and called the city from the word in the text, φιλαδελφια, Philadelphia; an appellation which it then bore with strict propriety: and still it bears the name.
The word φιλοστοργος, which we translate kindly affectioned, from φιλος and στοργη, signifies that tender and indescribable affection which a mother bears to her child, and which almost all creatures manifest towards their young; and the word φιλος, or φιλεω, joined to it, signifies a delight in it. Feel the tenderest affection towards each other, and delight to feel it. "Love a brother Christian with the affection of a natural brother."
In honor preferring one another - The meaning appears to be this: Consider all your brethren as more worthy than yourself; and let neither grief nor envy affect your mind at seeing another honored and yourself neglected. This is a hard lesson, and very few persons learn it thoroughly. If we wish to see our brethren honored, still it is with the secret condition in our own minds that we be honored more than they. We have no objection to the elevation of others, providing we may be at the head. But who can bear even to be what he calls neglected? I once heard the following conversation between two persons, which the reader will pardon my relating in this place, as it appears to be rather in point, and is worthy of regard. "I know not," said one, "that I neglect to do any thing in my power to promote the interest of true religion in this place, and yet I seem to be held in very little repute, scarcely any person even noticing me." To which the other replied: "My good friend, set yourself down for nothing, and if any person takes you for something it will be all clear gain." I thought this a queer saying: but how full of meaning and common sense! Whether the object of this good counsel was profited by it I cannot tell; but I looked on it and received instruction.

Verse 11

Not slothful in business - That God, who forbade working on the seventh day, has, by the same authority, enjoined it on the other six days. He who neglects to labor during the week is as culpable as he is who works on the Sabbath. An idle, slothful person can never be a Christian.
Fervent in spirit - Τῳ πνευματι ζεοντες· Do nothing at any time but what is to the glory of God, and do every thing as unto him; and in every thing let your hearts be engaged. Be always in earnest, and let your heart ever accompany your hand.
Serving the Lord - Ever considering that his eye is upon you, and that you are accountable to him for all that you do, and that you should do every thing so as to please him. In order to this there must be simplicity in the Intention, and purity in the Affections.
Instead of τῳ Κυριῳ δουλευοντες, serving the Lord, several MSS., as DFG, and many editions, have τῳ καιρῳ δουλευοντες, serving the time - embracing the opportunity. This reading Griesbach has received into the text, and most critics contend for its authenticity. Except the Codes Claromontanus, the Codex Augiensis, and the Codex Boernerianus, the first a MS. of the seventh or eighth century, the others of the ninth or tenth, marked in Griesbach by the letters DFG, all the other MSS. of this epistle have Κυριῳ, the Lord; a reading in which all the versions concur. Καιρῳ, the time, is not found in the two original editions; that of Complutum, in 1514, which is the first edition of the Greek Testament ever printed; and that of Erasmus, in 1516, which is the first edition published; the former having been suppressed for several years after it was finished at the press. As in the ancient MSS. the word Κυριῳ is written contractedly, ΚΩ, some appear to have read it καιρῳ instead of Κυριῳ; but I confess I do not see sufficient reason after all that the critics have said, to depart from the common reading.

Verse 12

Rejoicing in hope - Of that glory of God that to each faithful follower of Christ shall shortly be revealed.
Patient in tribulation - Remembering that what you suffer as Christians you suffer for Christ's sake; and it is to his honor, and the honor of your Christian profession, that you suffer it with an even mind.
Continuing instant in prayer - Προσκαρτερουντες· Making the most fervent and intense application to the throne of grace for the light and power of the Holy Spirit; without which you can neither abhor evil, do good, love the brethren, entertain a comfortable hope, nor bear up patiently under the tribulations and ills of life.

Verse 13

Distributing to the necessity of saints - Relieve your poor brethren according to the power which God has given you. Do good unto all men, but especially to them which are of the household of faith. Instead of χρειαις, necessities, some ancient MSS. have μνειαις, memorials; distributing to the memorials of the saints, which some interpret as referring to saints that were absent; as if he had said: Do not forget those in other Churches who have a claim on your bounty. But I really cannot see any good sense which this various reading can make in the text; I therefore follow the common reading.
Given to hospitality - Την φιλοξενιαν διωκοντες, pursuing hospitality, or the duty of entertaining strangers. A very necessary virtue in ancient times, when houses of public accommodation were exceedingly scarce. This exhortation might have for its object the apostles, who were all itinerants; and in many cases the Christians, flying before the face of persecution. This virtue is highly becoming in all Christians, and especially in all Christian ministers, who have the means of relieving a brother in distress, or of succouring the poor wherever he may find them. But providing for strangers in distress is the proper meaning of the term; and to be forward to do this is the spirit of the duty.

Verse 14

Bless them which persecute you - Ευλογειτε, Give good words, or pray for them that give you bad words, καταρασθε, who make dire imprecations against you. Bless them, pray for them, and on no account curse them, whatever the provocation may be. Have the loving, forgiving mind that was in your Lord.

Verse 15

Rejoice with them that do rejoice - Take a lively interest in the prosperity of others. Let it be a matter of rejoicing to you when you hear of the health, prosperity, or happiness of any brother.
Weep with them that weep - Labour after a compassionate or sympathizing mind. Let your heart feel for the distressed; enter into their sorrows, and bear a part of their burdens. It is a fact, attested by universal experience, that by sympathy a man may receive into his own affectionate feelings a measure of the distress of his friend, and that his friend does find himself relieved in the same proportion as the other has entered into his griefs. "But how do you account for this?" I do not account for it at all, it depends upon certain laws of nature, the principles of which have not been as yet duly developed.

Verse 16

Be of the same mind - Live in a state of continual harmony and concord, and pray for the same good for all which you desire for yourselves.
Mind not high things - Be not ambitious; affect nothing above your station; do not court the rich nor the powerful; do not pass by the poor man to pay your court to the great man; do not affect titles or worldly distinctions; much less sacrifice your conscience for them. The attachment to high things and high men is the vice of little, shallow minds. However, it argues one important fact, that such persons are conscious that they are of no worth and of no consequence in Themselves, and they seek to render themselves observable and to gain a little credit by their endeavors to associate themselves with men of rank and fortune, and if possible to get into honorable employments; and, if this cannot be attained, they affect honorable Titles.
But condescend to men of low estate - Be a companion of the humble, and pass through life with as little noise and show as possible. Let the poor, godly man be your chief companion; and learn from his humility and piety to be humble and godly. The term συναπαγομενοι, which we translate condescend, from συν, together, and απαγω, to lead, signifies to be led, carried, or dragged away to prison with another; and points out the state in which the primitive Christians were despised and rejected of men, and often led forth to prison and death. False or man-pleasing professors would endeavor to escape all this disgrace and danger by getting into the favor of the great, the worldly, and the irreligious. There have not been wanting, in all ages of the Church, persons who, losing the savour of Divine things from their own souls by drinking into a worldly spirit, have endeavored to shun the reproach of the cross by renouncing the company of the godly, speaking evil of the way of life, and perhaps sitting down in the chair of the scorner with apostates like themselves. And yet, strange to tell, these men will keep up a form of godliness! for a decent outside is often necessary to enable them to secure the ends of their ambition.
Be not wise in your own conceits - Be not puffed up with an opinion of your own consequence; for this will prove that the consequence itself is imaginary. Be not wise, παρ' ἑαυτοις, by yourselves - do not suppose that wisdom and discernment dwell alone with you. Believe that you stand in need both of help and instruction from others.

Verse 17

Recompense, etc. - Do not take notice of every little injury you may sustain. Do not be litigious. Beware of too nice a sense of your own honor; intolerable pride is at the bottom of this. The motto of the royal arms of Scotland is in direct opposition to this Divine direction - Nemo me impune lacesset, of which "I render evil for evil to every man," is a pretty literal translation. This is both antichristian and abominable, whether in a state or in an individual.
Provide things honest - Be prudent, be cautious, neither eat, drink, nor wear, but as you pay for every thing. "Live not on trust, for that is the way to pay double;" and by this means the poor are still kept poor. He who takes credit, even for food or raiment, when he has no probable means of defraying the debt, is a dishonest man. It is no sin to die through lack of the necessaries of life when the providence of God has denied the means of support; but it is a sin to take up goods without the probability of being able to pay for them. Poor man! suffer poverty a little; perhaps God is only trying thee for a time; and who can tell if he will not turn again thy captivity. Labour hard to live honestly; if God still appear to withhold his providential blessing, do not despair; leave it all to him; do not make a sinful choice; he cannot err. He will bless thy poverty, while he curses the ungodly man's blessings.

Verse 18

If it be possible - To live in a state of peace with one's neighbors, friends, and even family, is often very difficult. But the man who loves God must labor after this, for it is indispensably necessary even for his own sake. A man cannot have broils and misunderstandings with others, without having his own peace very materially disturbed: he must, to be happy, be at peace with all men, whether they will be at peace with him or not. The apostle knew that it would be difficult to get into and maintain such a state of peace, and this his own words amply prove: And if it be possible, as much as lieth in you, live peaceably. Though it be but barely possible, labor after it.

Verse 19

Dearly beloved, avenge not yourselves - Ye are the children of God, and he loves you; and because he loves you he will permit nothing to be done to you that he will not turn to your advantage. Never take the execution of the law into your own hands; rather suffer injuries. The Son of man is come, not to destroy men's lives, but to save: be of the same spirit. When he was reviled, he reviled not again. It is the part of a noble mind to bear up under unmerited disgrace; little minds are litigious and quarrelsome.
Give place unto wrath - Δοτε τοπον τῃ οργῃ· Leave room for the civil magistrate to do his duty, he holds the sword for this purpose; and if he be unfaithful to the trust reposed in him by the state, leave the matter to God, who is the righteous judge: for by avenging yourselves you take your cause both out of the hands of the civil magistrate and out of the hands of God. I believe this to be the meaning of give place to wrath, οργῃ, punishment; the penalty which the law, properly executed, will inflict. This is well expressed by the author of the book of Ecclesiasticus, 19:17: Admonish thy neighbor before thou threaten him, and, not being, angry, Give Place to the Law of the Most High.
Vengeance is mine - This fixes the meaning of the apostle, and at once shows that the exhortation, Rather give place to wrath or punishment, means, Leave the matter to the judgment of God; it is his law that in this case is broken; and to him the infliction of deserved punishment belongs. Some think it means, "Yield a little to a man when in a violent passion, for the sake of peace, until he grow cooler."
I will repay - In my own time and in my own way. But he gives the sinner space to repent, and this longsuffering leads to salvation. Dr. Taylor, after Dr. Benson, conjectures that the apostle in these directions had his eye upon the indignities which the Jews, and probably the Christians too, (for they were often confounded by the heathen), suffered by the edict of Claudius, mentioned Act 18:2, which "commanded all Jews to depart from Rome." Upon this occasion Aquila and Priscilla removed to Corinth, where Paul found them, and dwelt with them a considerable time. No doubt they gave him a full account of the state of the Christian Church at Rome, and of every thing relating to the late persecution under Claudius. That emperor's edict probably died with him, if it were not repealed before, and then the Jews and Christians (if the Christians were also expelled) returned again to Rome; for Aquila and Priscilla were there when Paul wrote this epistle, Rom 16:3, which was in the fourth year of Nero, successor to Claudius.

Verse 20

If thine enemy hunger, feed him - Do not withhold from any man the offices of mercy and kindness; you have been God's enemy, and yet God fed, clothed, and preserved you alive: do to your enemy as God has done to you. If your enemy be hungry, feed him; if he be thirsty, give him drink: so has God dealt with you. And has not a sense of his goodness and long-suffering towards you been a means of melting down your heart into penitential compunction, gratitude, and love towards him? How know you that a similar conduct towards your enemy may not have the same gracious influence on him towards you? Your kindness may be the means of begetting in him a sense of his guilt; and, from being your fell enemy, he may become your real friend! This I believe to be the sense of this passage, which many have encumbered with difficulties of their own creating. The whole is a quotation from Pro 25:21, Pro 25:22, in the precise words of the Septuagint; and it is very likely that the latter clause of this verse, Thou shalt heap coals of fire upon his head, is a metaphor taken from smelting metals. The ore is put into the furnace, and fire put both under and over, that the metal may be liquefied, and, leaving the scoriae and dross, may fall down pure to the bottom of the furnace. This is beautifully expressed by one of our own poets, in reference to this explanation of this passage: -
"So artists melt the sullen ore of lead,
By heaping coals of fire upon its head.
In the kind warmth the metal learns to glow,
And pure from dross the silver runs below."
It is most evident, from the whole connection of the place and the apostle's use of it, that the heaping of the coals of fire upon the head of the enemy is intended to produce not an evil, but the most beneficial effect; and the following verse is an additional proof of this.

Verse 21

Be not overcome of evil - Do not, by giving place to evil, become precisely the same character which thou condemnest in another. Overcome evil with good - however frequently he may grieve and injure thee, always repay him with kindness; thy good-will, in the end, may overcome his evil.
1. Thomas Aquinas has properly said: Vincitur a malo qui vult peccare in alium, quia ille peccavit in ipsum. "He is overcome of evil who sins against another, because he sins against him." A moral enemy is more easily overcome by kindness than by hostility. Against the latter he arms himself; and all the evil passions of his heart concentrate themselves in opposition to him who is striving to retaliate, by violence, the injurious acts which he has received from him. But where the injured man is labouring to do him good for his evil - to repay his curses with blessings and prayers, his evil passions have no longer any motive, any incentive; his mind relaxes; the turbulence of his passions is calmed; reason and conscience are permitted to speak; he is disarmed, or, in other words, he finds that he has no use for his weapons; he beholds in the injured man a magnanimous friend whose mind is superior to all the insults and injuries which he has received, and who is determined never to permit the heavenly principle that influences his soul to bow itself before the miserable, mean, and wretched spirit of revenge. This amiable man views in his enemy a spirit which he beholds with horror, and he cannot consent to receive into his own bosom a disposition which he sees to be so destructive to another; and he knows that as soon as he begins to avenge himself, he places himself on a par with the unprincipled man whose conduct he has so much reason to blame, and whose spirit he has so much cause to abominate. He who avenges himself receives into his own heart all the evil and disgraceful passions by which his enemy is rendered both wretched and contemptible. There is the voice of eternal reason in "Avenge not yourselves: - overcome evil with good;" as well as the high authority and command of the living God.
2. The reader will, no doubt, have observed with pleasure the skill and address, as well as the Divine wisdom, with which the apostle has handled the important subjects which he has brought forth to view in the preceding chapters. Nothing can be more regular or judicious than his plan of proceeding. He first shows the miserable, wretched, fallen, degraded state of man; next, the merciful provision which God has made for his salvation, and lastly, the use which man should make of the mercies of his God. He shows us, in a most pointed manner, the connection that subsists between the doctrines of the Gospel and practical piety. From the beginning of the first to the end of the eleventh chapter he states and defends the grand truths of Christianity, and from the beginning of the twelfth to the end of the epistle he shows the practical use of these doctrines. This is a point which is rarely considered by professors; multitudes run to the Epistle to the Romans for texts to prop up their peculiar system of doctrine, but how few go to this sacred book for rules relative to holy life! They abound in quotations from the doctrinal parts, but seldom make that use of them which the apostle makes in this chapter. "I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service, and be not conformed to this world, etc." Now we learn from the use which the apostle makes of his doctrines, that whatsoever teaching comes from God leads to a holy and useful life. And if we hold any doctrine that does not excite us to labor after the strictest conformity to the will of God in all our tempers, spirit, and actions, we may rest assured that either that doctrine is not of God, or we make an improper use of it. He that knows God best, loves and resembles him most.

Verse 2

And be ye not conformed to this world--Compare Eph 2:2; Gal 1:4, Greek.

but be ye transformed--or, "transfigured" (as in Mat 17:2; and Co2 3:18, Greek).

by the renewing of your mind--not by a mere outward disconformity to 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 Rom 5:4, and compare Th1 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 (Rom 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.

Verse 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."

Verse 4

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.

Verse 6

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 Act 15:32). Anyone speaking with divine authority--whether with reference to the past, the present, or the future--was termed a prophet (Exo 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.

Verse 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 (Act 6:4) to the administering of the temporal affairs of the Church (Act 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 (Act 13:1; Co1 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 (Act 18:24).

Verse 8

Or he that exhorteth--Since all preaching, whether by apostles, prophets, or teachers, was followed up by exhortation (Act 11:23; Act 14:22; Act 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 Co2 8:2; Co2 9:11.

he that ruleth--whether in the Church or his own household. See Ti1 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.

Verse 9

Let love be without dissimulation--"Let your love be unfeigned" (as in Co2 6:6; Pe1 2:22; and see Jo1 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.

Verse 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.

Verse 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 by good critics [LUTHER, OLSHAUSEN, FRITZSCHE, MEYER]. But as manuscript authority is decidedly against it, so is internal evidence; and comparatively few favor it. Nor is the sense which it yields a very Christian one.

Verse 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."

Verse 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].

Verse 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 (Mat 5:44), which, from the allusions made to it, seems to have been the storehouse of Christian morality among the churches.

Verse 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.

Verse 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.

Verse 17

Recompense--"Recompensing," &c.--(See on Rom 12:14).

Provide--"Providing"

things honest--"honorable"

in the sight of all men--The idea (which is from Pro 3:4) is the care which Christians should take so to demean themselves as to command the respect of all men.

Verse 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!

Verse 19

avenge not, &c.--(See on Rom 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 Ch2 24:18), which we are enjoined to await, or give room for. (So the best interpreters).

Verse 20

if thine enemy hunger, &c.--This is taken from Pro 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 (Psa 140:10; Psa 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.). Rom 12:21 confirms this.

Verse 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 (Rom 12:1). (2) As redemption under the Gospel is not by irrational victims, as under the law, but "by the precious blood of Christ" (Pe1 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" (Rom 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 (Rom 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 (Rom 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," Co2 3:3 (Rom 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 (Rom 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 (Rom 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" (Rom 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 (Rom 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!

Next: Romans Chapter 13

Verse 1

Romans 12:1-2

1. I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.

1. Obsecro itaque vos fratres, per miserationes Dei, ut sistatis corpora vestra hostiam vivam, sanctam, acceptam Deo, rationabilem cultum vestrum.

2. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.

2. Et ne conformetis vos huic mundo, sed transfiguremini renovatione mentis vestrae, ut probetis quae sit voluntas Dei bona et placita et perfecta.

After having handled those things necessary for the erection of the kingdom of God, -- that righteousness is to be sought from God alone, that salvation is to come to us alone from his mercy, that all blessings are laid up and daily offered to us in Christ only, -- Paul now passes on, according to the best order, to show how the life is to be formed. If it be, that through the saving knowledge of God and of Christ, the soul is, as it were, regenerated into a celestial life, and that the life is in a manner formed and regulated by holy exhortations and precepts; it is then in vain that you show a desire to form the life aright, except you prove first, that the origin of all righteousness in men is in God and Christ; for this is to raise them from the dead.

And this is the main difference between the gospel and philosophy: for though the philosophers speak excellently and with great judgment on the subject of morals, yet whatever excellency shines forth in their precepts, it is, as it were, a beautiful superstructure without a foundation; for by omitting principles, they offer a mutilated doctrine, like a body without a head. Not very unlike this is the mode of teaching under the Papacy: for though they mention, by the way, faith in Christ and the grace of the Holy Spirit, it yet appears quite evident, that they approach heathen philosophers far nearer than Christ and his Apostles.

But as philosophers, before they lay down laws respecting morals, discourse first of the end of what is good, and inquire into the sources of virtues, from which afterwards they draw and derive all duties; so Paul lays down here the principle from which all the duties of holiness flow, even this, -- that we are redeemed by the Lord for this end -- that we may consecrate to him ourselves and all our members. But it may be useful to examine every part.

1. I therefore beseech you by the mercies (miserationes -- compassions) of God, etc. We know that unholy men, in order to gratify the flesh, anxiously lay hold on whatever is set forth in Scripture respecting the infinite goodness of God; and hypocrites also, as far as they can, maliciously darken the knowledge of it, as though the grace of God extinguished the desire for a godly life, and opened to audacity the door of sin. But this exhortation teaches us, that until men really apprehend how much they owe to the mercy of God, they will never with a right feeling worship him, nor be effectually stimulated to fear and obey him. It is enough for the Papists, if they can extort by terror some sort of forced obedience, I know not what. But Paul, that he might bind us to God, not by servile fear, but by the voluntary and cheerful love of righteousness, allures us by the sweetness of that favor, by which our salvation is effected; and at the same time he reproaches us with ingratitude, except we, after having found a Father so kind and bountiful, do strive in our turn to dedicate ourselves wholly to him. [377]

And what Paul says, in thus exhorting us, ought to have more power over us, inasmuch as he excels all others in setting forth the grace of God. Iron indeed must be the heart which is not kindled by the doctrine which has been laid down into love towards God, whose kindness towards itself it finds to have been so abounding. Where then are they who think that all exhortations to a holy life are nullified, if the salvation of men depends on the grace of God alone, since by no precepts, by no sanctions, is a pious mind so framed to render obedience to God, as by a serious meditation on the Divine goodness towards it?

We may also observe here the benevolence of the Apostle's spirit, -- that he preferred to deal with the faithful by admonitions and friendly exhortations rather than by strict commands; for he knew that he could prevail more with the teachable in this way than in any other.

That ye present your bodies, etc. It is then the beginning of a right course in good works, when we understand that we are consecrated to the Lord; for it hence follows, that we must cease to live to ourselves, in order that we may devote all the actions of our life to his service.

There are then two things to be considered here, -- the first, that we are the Lord's, -- and secondly, that we ought on this account to be holy, for it is an indignity to God's holiness, that anything, not first consecrated, should be offered to him. These two things being admitted, it then follows that holiness is to be practiced through life, and that we are guilty of a kind of sacrilege when we relapse into uncleanness, as it is nothing else than to profane what is consecrated.

But there is throughout a great suitableness in the expressions. He says first, that our body ought to be offered a sacrifice to God; by which he implies that we are not our own, but have entirely passed over so as to become the property of God; which cannot be, except we renounce ourselves and thus deny ourselves. Then, secondly, by adding two adjectives, he shows what sort of sacrifice this ought to be. By calling it living, he intimates, that we are sacrificed to the Lord for this end, -- that our former life being destroyed in us, we may be raised up to a new life. By the term holy, he points out that which necessarily belongs to a sacrifice, already noticed; for a victim is then only approved, when it had been previously made holy. By the third word, acceptable, he reminds us, that our life is framed aright, when this sacrifice is so made as to be pleasing to God: he brings to us at the same time no common consolation; for he teaches us, that our work is pleasing and acceptable to God when we devote ourselves to purity and holiness.

By bodies he means not only our bones and skin, but the whole mass of which we are composed; and he adopted this word, that he might more fully designate all that we are: for the members of the body are the instruments by which we execute our purposes. [378] He indeed requires from us holiness, not only as to the body, but also as to the soul and spirit, as in 1 Thessalonians 5:23. In bidding us to present our bodies, he alludes to the Mosaic sacrifices, which were presented at the altar, as it were in the presence of God. But he shows, at the same time, in a striking manner, how prompt we ought to be to receive the commands of God, that we may without delay obey them.

Hence we learn, that all mortals, whose object is not to worship God, do nothing but miserably wander and go astray. We now also find what sacrifices Paul recommends to the Christian Church: for being reconciled to God through the one only true sacrifice of Christ, we are all through his grace made priests, in order that we may dedicate ourselves and all we have to the glory of God. No sacrifice of expiation is wanted; and no one can be set up, without casting a manifest reproach on the cross of Christ.

Your reasonable service This sentence, I think, was added, that he might more clearly apply and confirm the preceding exhortation, as though he had said, -- "Offer yourselves a, sacrifice to God, if ye have it in your heart to serve God: for this is the right way of serving God; from which, if any depart, they are but false worshippers." If then only God is rightly worshipped, when we observe all things according to what he has prescribed, away then with all those devised modes of worship, which he justly abominates, since he values obedience more than sacrifice. Men are indeed pleased with their own inventions, which have an empty show of wisdom, as Paul says in another place; but we learn here what the celestial Judge declares in opposition to this by the mouth of Paul; for by calling that a reasonable service which he commands, he repudiates as foolish, insipid, and presumptuous, whatever we attempt beyond the rule of his word. [379]

2. And conform ye not to this world, etc. The term world has several significations, but here it means the sentiments and the morals of men; to which, not without cause, he forbids us to conform. For since the whole world lies in wickedness, it behooves us to put off whatever we have of the old man, if we would really put on Christ: and to remove all doubt, he explains what he means, by stating what is of a contrary nature; for he bids us to be transformed into a newness of mind. These kinds of contrast are common in Scripture; and thus a subject is more clearly set forth.

Now attend here, and see what kind of renovation is required from us: It is not that of the flesh only, or of the inferior part of the soul, as the Sorbonists explain this word; but of the mind, which is the most excellent part of us, and to which philosophers ascribe the supremacy; for they call it hegemonikon, the leading power; and reason is imagined to be a most wise queen. But Paul pulls her down from her throne, and so reduces her to nothing by teaching us that we must be renewed in mind. For how much soever we may flatter ourselves, that declaration of Christ is still true, -- that every man must be born again, who would enter into the kingdom of God; for in mind and heart we are altogether alienated from the righteousness of God.

That ye may prove, [380] etc. Here you have the purpose for which we must put on a new mind, -- that bidding adieu to our own counsels and desires, and those of all men, we may be attentive to the only will of God, the knowledge of which is true wisdom. But if the renovation of our mind is necessary, in order that we may prove what is the will of God, it is hence evident how opposed it is to God.

The epithets which are added are intended for the purpose of recommending God's will, that we may seek to know it with greater alacrity: and in order to constrain our perverseness, it is indeed necessary that the true glory of justice and perfection should be ascribed to the will of God. The world persuades itself that those works which it has devised are good; Paul exclaims, that what is good and right must be ascertained from God's commandments. The world praises itself, and takes delight in its own inventions; but Paul affirms, that nothing pleases God except what he has commanded. The world, in order to find perfection, slides from the word of God into its own devices; Paul, by fixing perfection in the will of God, shows, that if any one passes over that mark he is deluded by a false imagination.

Footnotes:

[377] By "mercies," the Apostle refers, as some think, to the various sects of God's mercy, such as election, vocation, justification, and final salvation. Grotius considers that God's attributes are referred to, such as are described in Exodus 34:6,7. Erasmus, quoting Origen, says, that the plural is used for amplification, in order to show the greatness of God's mercy, as though the Apostle had said, "by God's great mercy." Schleusner renders the clause, "per summam Dei benignitatem -- by God's great kindness," that is, in bringing you to the knowledge of the gospel. So "Father of mercies," in 2 Corinthians 1:3, may mean "most merciful Father," or the meaning may be, "the Father of all blessings," as mercy signifies sometimes what mercy bestows, (Philippians 2:1,) as grace or favor often means the gift which flows from it. According to this view, "mercies" here are the blessings which God bestows, even the blessings of redemption. -- Ed.

[378] The word somata, "bodies," he seems to have used, because of the similitude he adopts respecting sacrifices; for the bodies of beasts we are to consecrate our own bodies. As he meant before by "members," chapter 6:13, the whole man, so he means here by "bodies," that is, themselves. They were to be living sacrifices, not killed as the legal sacrifices, they were to be holy, not maimed or defective, but whole and perfect as to all the members, and free from disease. See Leviticus 22:19-22. They were to be acceptable, eua'reston; "placentem -- pleasing," Beza; "well-pleasing," Doddridge. It was not sufficient under the law for the sacrifices themselves to be holy, blameless, such as God required; but a right motive and a right feeling on the part of the offerer were necessary, in order that they might be accepted or approved by God. Without faith and repentance, and a reformed life, they were not accepted, but regarded as abominations. See Psalm 51:19; Isaiah 1:11-19 It is said by Wolfius, that all the terms here are derived from the sacrificial rites of the law, and that Christians are represented both as the priests who offered, and as the sacrifices which were offered by them. -- Ed.

[379] The word logiken, "reasonable," was considered by Origen, and by many after him, as designating Christian service consonant with reason, in opposition to the sacrifices under the law, which were not agreeable to reason. But Chrysostom, whom also many have followed, viewed the word as meaning what is spiritual, or what belongs to the mind, in contradistinction to the ritual and external service of the law; but there is no example of the word having such a meaning, except it be 1 Peter 2:2, which is by no means decisive. Rational, or reasonable, is its meaning, or, what agrees with the word, as Phavorinus explains it. There is no need here to suppose any contrast: the expression only designates the act or the service which the Apostle prescribes; as though he said, "What I exhort you to do is nothing but a reasonable service, consistent with the dictates of reason. God has done great things for you, and it is nothing but right and just that you should dedicate yourselves wholly to him." This seems to be the obvious meaning. To draw this expression to another subject, in order to set up reason as an umpire in matters of faith, is wholly a perversion: and to say, that as it seems to refer to the word in 1 Peter 2:2, it must be so considered here, is what does not necessarily follow; for as logos sometimes means "word," and sometimes "reason," so its derivative may have a similar variety. -- Ed.

[380] Ut probetis, eis to dokimazein humas; "ut noscatis -- that ye may know," Theophylact; "ut diligenter scrutemini -- that ye may carefully search," Jerome, "That ye may experimentally know," Doddridge; "that ye may learn," Stuart. The verb means chiefly three things, -- to test, i.e., metals by fire, to try, to prove, to examine, 1 Peter 1:7; Luke 14:19; 2 Corinthians 13:5, -- to approve what is proved, Romans 14:22; 1 Corinthians 16:3, -- and also to prove a thing so as to make a proper distinction, to discern, to understand, to distinguish, Luke 12:56; Romans 2:18. The last idea is the most suitable here, "in order that ye may understand what the will of God is, even that which is good and acceptable and perfect." What Stuart says on the last clause seems just, that it is to be taken by itself, and that the words do not agree with "will," but stand by themselves, being in the neuter gender. Otherwise we cannot affix any idea to "acceptable;" for it would be unsuitable to say that God's will is "acceptable" to him, that being self-evident. "Good," agathon, is useful, advantageous, beneficial; "acceptable," euareston, is what is pleasing to and accepted by God; and "perfect," teleion, is complete, entire, without any defect, or just and right. It ought to be borne in mind, as Pareus observes, that in order to discern, and rightly to understand God's will, the Apostle teaches us, that "the renewing of the mind" is necessary; otherwise, as he adds, "our corrupt nature will fascinate our eyes that they may not see, or if they see, will turn our hearts and wills, that they may not approve, or if they approve, will hinder us to follow what is approved." -- Ed.

Verse 3

Romans 12:3

3. For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith.

3. Dico enim per gratiam, quae data est mihi, cuilibet vestrum, ne supra modum sapiat praeter id quod oportet sapere, sed sapiat ad sobrietatem, sicuti unicuique distribuit Deus mensuram fidei.

3. For I say, through the grace, etc. If you think not the causal particle superfluous, this verse will not be unsuitably connected with the former; for since he wished that our whole study should be employed in investigating the will of God, the next thing to this was, to draw us away from vain curiosity. As however the causal particle is often used redundantly by Paul, you may take the verse as containing a simple affirmation; for thus the sense would also be very appropriate.

But before he specifies his command, he reminds them of the authority which had been given to him, so that they might not otherwise attend to his voice than if it was the voice of God himself; for his words are the same, as though he had said, "I speak not of myself; but, as God's ambassador, I bring to you the commands which he has entrusted to me." By "grace" (as before) he means the Apostleship, with respect to which he exalts God's kindness, and at the same time intimates, that he had not crept in through his own presumption, but, that he was chosen by the calling of God. Having then by this preface secured authority to himself, he laid the Romans under the necessity of obeying, unless they were prepared to despise God in the person of his minister.

Then the command follows, by which he draws us away from the investigation of those things which can bring nothing but harassment to the mind, and no edification; and he forbids every one to assume more than what his capacity and calling will allow; and at the same time he exhorts us to think and meditate on those things which may render us sober-minded and modest. For so I understand the words, rather than in the sense given by Erasmus, who thus renders them, "Let no one think proudly of himself;" for this sense is somewhat remote from the words, and the other is more accordant with the context. The clause, Beyond what it behooves him to be wise, shows what he meant by the former verb huperphronein, to be above measure wise; that is, that we exceed the measure of wisdom, if we engage in those things concerning which it is not meet that we should be anxious. [381] To be wise unto sobriety is to attend to the study of those things by which you may find that you learn and gain moderation.

To every one as God has distributed, etc. (Unicuique ut divisit Deus.) There is here an inversion of words, instead of -- As to every one God has distributed [382] And here a reason is given for that sober-minded wisdom which he had mentioned; for as distribution of graces is various, so every one preserves himself within the due boundaries of wisdom, who keeps within the limits of that grace of faith bestowed on him by the Lord. Hence there is an immoderate affectation of wisdom, not only in empty things and in things useless to be known, but also in the knowledge of those things which are otherwise useful, when we regard not what has been given to us, but through rashness and presumption go beyond the measure of our knowledge; and such outrage God will not suffer to go unpunished. It is often to be seen, with what insane trifles they are led away, who, by foolish ambition, proceed beyond those bounds which are set for them. [383]

The meaning is, that it is a part of our reasonable sacrifice to surrender ourselves, in a meek and teachable spirit, to be ruled and guided by God. And further, by setting up faith in opposition to human judgment, he restrains us from our own opinions, and at the same time specifies the due measure of it, that is, when the faithful humbly keep themselves within the limits allotted to them. [384]

Footnotes:

[381] "Ne supra modum sapiat," so the Vulgate and Beza; me huperthronein, "ne supra modum de se sentiat -- let him not think immoderately of himself," Mede; "not to arrogate to himself," Doddridge; "not to overestimate himself," Stuart. This and the following clause may be thus rendered, "not to think highly above what it behooves him to think," that is, of himself. Then what follows may admit of this rendering, "but to think so as to think rightly," or modestly, (eis to sophronein.) The last verb occurs elsewhere five times; thrice it means "to be of a sane mind," Mark 5:15; Luke 8:35; 2 Corinthians 5:13; and twice it means "to act prudently," Titus 2:6; 1 Peter 4:7; or, it may be, in the last passage, "to live temperately." As it refers here to the mind, it must mean such an estimate of one's self as is sound, just, and right, such as becomes on who is sound and sane in his mind. Pride is a species of insanity; but humility betokens a return to a sane mind: and an humble estimate of ourselves, as Professor Hodge observes, is the only sound, sane, and right estimate. -- Ed.

[382] We find a similar transposition in 1 Corinthians 3:5. -- Ed.

[383] "It is better," says Augustine, "to doubt respecting hidden things, than to contend about things uncertain." -- Ed.

[384] The expression "the measures of faith," metron pisteos, is differently explained. Some, as Beza and Pareus, consider "faith" here as including religion or Christian truth, because faith is the main principle, "as God has divided to each the measure of Christian truth or knowledge." Others suppose with Mede, that "faith" here is to be taken for those various gifts and endowments which God bestowed on those who believed or professed the faith of the gospel; "as God has divided to each the measure of those gifts which come by faith, or which are given to those who believe." The last view is most suitable to the context. We may, however, take, "faith" here for grace, and consider the meaning the same as in Ephesians 4:7. The subject there is the same as here, for the Apostle proceeds there to mention the different offices which Christ had appointed in his Church. -- Ed.

Verse 4

Romans 12:4-8

4. For as we have many members in one body, and all members have not the same office:

4. Quemadmodum enim in uno corpore membra multa habemus, membra vero omnia non eandem habent actionem;

5. So we, being many, are one body in Christ, and every one members one of another.

5. Sic multi unum sumus corpus in Christo membra mutuo alter alterius.

6. Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith;

6. Habentes autem dona secundum gratiam nobis datam differentia; sive prophetiam, secundum analogiam fidei;

7. Or ministry, let us wait on our ministering: or he that teacheth, on teaching;

7. Sive ministerium, in ministerio; sive qui docet, in doctrina;

8. Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness.

8. Sive qui exhortatur, in exhortatione; sive qui largitur, in simplicitate; sive qui praeest, in studio; sive qui miseretur, in hilaritate.

4. For as in one body, etc. The very thing which he had previously said of limiting the wisdom of each according to the measure of faith, he now confirms by a reference to the vocation of the faithful; for we are called for this end, that we may unite together in one body, since Christ has ordained a fellowship and connection between the faithful similar to that which exists between the members of the human body; and as men could not of themselves come together into such an union, he himself becomes the bond of this connection. As then the case is with the human body, so it ought to be with the society of the faithful. By applying this similitude he proves how necessary it is for each to consider what is suitable to his own nature, capacity, and vocation. But though this similitude has various parts, it is yet to be chiefly thus applied to our present subject, -- that as the members of the same body have distinct offices, and all of them are distinct, for no member possesses all powers, nor does it appropriate to itself the offices of others; so God has distributed various gifts to us, by which diversity he has determined the order which he would have to be observed among us, so that every one is to conduct himself according to the measure of his capacity, and not to thrust himself into what peculiarly belongs to others; nor is any one to seek to have all things himself, but to be content with his lot, and willingly to abstain from usurping the offices of others. When, however, he points out in express words the communion which is between us, he at the same time intimates, how much diligence there ought to be in all, so that they may contribute to the common good of the body according to the faculties they possess. [385]

6. Having gifts, etc. Paul speaks not now simply of cherishing among ourselves brotherly love, but commends humility, which is the best moderator of our whole life. Every one desires to have so much himself, so as not to need any help from others; but the bond of mutual communication is this, that no one has sufficient for himself, but is constrained to borrow from others. I admit, then that the society of the godly cannot exist, except when each one is content with his own measure, and imparts to others the gifts which he has received, and allows himself by turns to be assisted by the gifts of others.

But Paul especially intended to beat down the pride which he knew to be innate in men; and that no one might be dissatisfied that all things have not been bestowed on him, he reminds us that according to the wise counsel of God every one has his own portion given to him; for it is necessary to the common benefit of the body that no one should be furnished with fullness of gifts, lest he should heedlessly despise his brethren. Here then we have the main design which the Apostle had in view, that all things do not meet in all, but that the gifts of God are so distributed that each has a limited portion, and that each ought to be so attentive in imparting his own gifts to the edification of the Church, that no one, by leaving his own function, may trespass on that of another. By this most beautiful order, and as it were symmetry, is the safety of the Church indeed preserved; that is, when every one imparts to all in common what he has received from the Lord, in such a way as not to impede others. He who inverts this order fights with God, by whose ordinance it is appointed; for the difference of gifts proceeds not from the will of man, but because it has pleased the Lord to distribute his grace in this manner.

Whether prophecy, etc. By now bringing forward some examples, he shows how every one in his place, or as it were in occupying his station, ought to be engaged. For all gifts have their own defined limits, and to depart from them is to mar the gifts themselves. But the passage appears somewhat confused; we may yet arrange it in this manner, "Let him who has prophecy, test it by the analogy of faith; let him in the ministry discharge it in teaching," [386] etc. They who will keep this end in view, will rightly preserve themselves within their own limits.

But this passage is variously understood. There are those who consider that by prophecy is meant the gift of predicting, which prevailed at the commencement of the gospel in the Church; as the Lord then designed in every way to commend the dignity and excellency of his Church; and they think that what is added, according to the analogy of faith, is to be applied to all the clauses. But I prefer to follow those who extend this word wider, even to the peculiar gift of revelation, by which any one skillfully and wisely performed the office of an interpreter in explaining the will of God. Hence prophecy at this day in the Christian Church is hardly anything else than the right understanding of the Scripture, and the peculiar faculty of explaining it, inasmuch as all the ancient prophecies and all the oracles of God have been completed in Christ and in his gospel. For in this sense it is taken by Paul when he says,

"I wish that you spoke in tongues, but rather that ye prophesy," (1 Corinthians 14:5;)

"In part we know and in part we prophesy,"
(1 Corinthians 13:9.)

And it does not appear that Paul intended here to mention those miraculous graces by which Christ at first rendered illustrious his gospel; but, on the contrary, we find that he refers only to ordinary gifts, such as were to continue perpetually in the Church. [387]

Nor does it seem to me a solid objection, that the Apostle to no purpose laid this injunction on those who, having the Spirit of God, could not call Christ an anathema; for he testifies in another place that the spirit of the Prophets is subject to the Prophets; and he bids the first speaker to be silent, if anything were revealed to him who was sitting down, (1 Corinthians 14:32;) and it was for the same reason it may be that he gave this admonition to those who prophesied in the Church, that is, that they were to conform their prophecies to the rule of faith, lest in anything they should deviate from the right line. By faith he means the first principles of religion, and whatever doctrine is not found to correspond with these is here condemned as false. [388]

As to the other clauses there is less difficulty. Let him who is ordained a minister, he says, execute his office in ministering; nor let him think, that he has been admitted into that degree for himself, but for others; as though he had said, "Let him fulfill his office by ministering faithfully, that he may answer to his name." So also he immediately adds with regard to teachers; for by the word teaching, he recommends sound edification, according to this import, -- "Let him who excels in teaching know that the end is, that the Church may be really instructed; and let him study this one thing, that he may render the Church more informed by his teaching:" for a teacher is he who forms and builds the Church by the word of truth. Let him also who excels in the gift of exhorting, have this in view, to render his exhortation effectual.

But these offices have much affinity and even connection; not however that they were not different. No one indeed could exhort, except by doctrine: yet he who teaches is not therefore endued with the qualification to exhort. But no one prophesies or teaches or exhorts, without at the same time ministering. But it is enough if we preserve that distinction which we find to be in God's gifts, and which we know to be adapted to produce order in the Church. [389]

8. Or he who gives, let him do so in simplicity, etc. From the former clauses we have clearly seen, that he teaches us here the legitimate use of God's gifts. By the metadidountois, the givers, of whom he speaks here, he did not understand those who gave of their own property, but the deacons, who presided in dispensing the public charities of the Church; and by the elountois, those who showed mercy, he meant the widows, and other ministers, who were appointed to take care of the sick, according to the custom of the ancient Church: for there were two different offices, -- to provide necessaries for the poor, and to attend to their condition. But to the first he recommends simplicity, so that without fraud or respect of persons they were faithfully to administer what was entrusted to them. He required the services of the other party to be rendered with cheerfulness, lest by their peevishness (which often happens) they marred the favor conferred by them. For as nothing gives more solace to the sick or to any one otherwise distressed, than to see men cheerful and prompt in assisting them; so to observe sadness in the countenance of those by whom assistance is given, makes them to feel themselves despised.

Though he rightly calls those proistamenous presidents, to whom was committed the government of the Church, (and they were the elders, who presided over and ruled others and exercised discipline;) yet what he says of these may be extended universally to all kinds of governors: for no small solicitude is required from those who provide for the safety of all, and no small diligence is needful for them who ought to watch day and night for the wellbeing of the whole community. Yet the state of things at that time proves that Paul does not speak of all kinds of rulers, for there were then no pious magistrates; but of the elders who were the correctors of morals.

Footnotes:

[385] The Apostle pursues this likeness of the human body much more at large in 1 Corinthians 12:12-31. There are two bonds of union; one, which is between the believer and Christ by true faith; and the other, which is between the individual member of a church or a congregation and the rest of the members by a professed faith. It is the latter that is handled by the Apostle, both here and in the Epistle to the Corinthians. -- Ed.

[386] The ellipsis to be supplied here is commonly done as in our version, adopted from Beza. The supplement proposed by Pareus is perhaps more in unison with the passage; he repeats after "prophecy" the words in verse 3, changing the person, "let us think soberly," or "let us be modestly wise." -- Ed.

[387] It is somewhat difficult exactly to ascertain what this "prophecy" was. The word "prophet," nvy', means evidently two things in the Old Testament and also in the New -- a foreteller and a teacher, or rather an interpreter of the word. Prophecy in the New Testament sometimes signifies prediction, its primary meaning. Acts 2:17; 2 Peter 1:21; Revelation 1:3; but most commonly, as it is generally thought, the interpretation of prophecy, that is, of prophecies contained in the Old Testament, and for this work there were some in the primitive Church, as it is supposed, who were inspired, and thus peculiarly qualified. It is probable that this kind of prophecy is what is meant here. See 1 Corinthians 12:10; 1 Corinthians 13:2,8; 1 Corinthians 14:3,6,22; 1 Thessalonians 5:20 That is was a distinct function from that of apostles, evangelists, pastors, and teachers, is evident from Ephesians 4:11; and from the interpretation of tongues, as it appears from 1 Corinthians 12:10; and from revelation, knowledge, and doctrine, as we find from 1 Corinthians 14:6. It also appears that it was more useful than other extraordinary gifts, as it tended more to promote edification and comfort, 1 Corinthians 14:1,3. It is hence most probable that it was the gift already stated, that of interpreting the Scriptures, especially the prophecies of the Old Testament, and applying them for the edification of the Church. "Prophets" are put next to "apostles" in Ephesians 4:11. -- Ed.

[388] "Secundum analogiam fidei," so Pareus; kata ten analogian tes pisteos; "pro proportione fidei -- according to the proportions of faith," Beza, Piscator; that is, as the former explains the phrase, "according to the measure or extent of the individual's faith;" he was not to go beyond what he knew or what had been communicated to him by the Spirit. But the view which Calvin takes is the most obvious and consistent with the passage; and this is the view which Hammond gives, "according to that form of faith or wholesome doctrine by which every one who is sent out to preach the gospel is appointed to regulate his preaching, according to those heads or principles of faith and good life which are known among you." The word analogia means properly congruity, conformity, or proportion, not in the sense of measure or extent, but of equality, as when one thing is equal or comformable to another; hence the analogy of faith must mean what is conformable to the faith. And faith here evidently signifies divine truth, the object of faith, or what faith receives. See Romans 10:8; Galatians 3:23; Titus 1:4; Jude 1:3. -- Ed.

[389] Critics have found it difficult to distinguish between these offices. The word diakonia, ministry is taken sometimes in a restricted sense, as meaning deaconship, an office appointed to manage the temporal affairs of the Church, Acts 6:1-3; 1 Timothy 3:8-13; and sometimes in a general sense, as signifying the ministerial office, 2 Corinthians 6:3; Ephesians 3:7; Colossians 1:23. As the "teacher" and "exhorter" are mentioned, some think that the deaconship is to be understood here, and that the Apostle first mentioned the highest office, next to the apostleship -- prophecy, and the lowest -- the deaconship, and afterwards named the intervening offices -- those of teachers and exhorters. But what are we to think of those mentioned in the following clauses? Stuart thinks that they were not public officers, but private individuals, and he has sustained this opinion by some very cogent reasons. The form of the sentence is here changed; and the Apostle, having mentioned the deaconship, cannot be supposed to have referred to the same again. The word that seems to stand in the way of this view is what is commonly rendered "ruler," or, "he who rules:" but ho proistamenos, as our author shows, means a helper, an assistant, (see Romans 16:2,) as well as a ruler; it means to stand over, either for the purpose of taking care of, assisting, protecting others, or of presiding over, ruling, guiding them. Then en spoudho, with promptness or diligence, will better agree with the former than with the latter idea. The other two clauses correspond also more with this view than with the other. It has been said, that if a distributor of alms had been intended, the word would have been diadidous and not metadidous. See Ephesians 4:28. The expression haploteti, means "with liberality, or liberally." See 2 Corinthians 8:2; 2 Corinthians 9:11,13; James 1:5. -- Ed.

Verse 9

Romans 12:9-13

9. Let love be without dissimulation. Abhor that which is evil; cleave to that which is good.

9. Dilectio sit non simulata; sitis aversantes malum, adherentes bono;

10. Be kindly affectioned one to another with brotherly love; in honour preferring one another;

10. Fraterna charitate ad vos mutuo amandos propensi, alii alios honore paevenientes;

11. Not slothful in business; fervent in spirit; serving the Lord;

11. Studio non pigri, spiritu ferventes, tempori servientes;

12. Rejoicing in hope; patient in tribulation; continuing instant in prayer;

12. Spe gaudientes, in tribulatione patientes, in oratione perseverantes;

13. Distributing to the necessity of saints; given to hospitality.

13. Necessitatibus sanctorum communicantes, hospitalitatem sectantes.

9. Let love be, etc. Proceeding now to speak of particular duties, he fitly begins with love, which is the bond of perfection. And respecting this he enjoins what is especially necessary, that all disguises are to be cast aside, and that love is to arise from pure sincerity of mind. It is indeed difficult to express how ingenious almost all men are to pretend a love which they really have not, for they not only deceive others, but impose also on themselves, while they persuade themselves that those are not loved amiss by them, whom they not only neglect, but really slight. Hence Paul declares here, that love is no other but that which is free from all dissimulation: and any one may easily be a witness to himself, whether he has anything in the recesses of his heart which is opposed to love. [390] The words good and evil, which immediately follow in the context, have not here a general meaning; but evil is to be taken for that malicious wickedness by which an injury is done to men; and good for that kindness, by which help is rendered to them; and there is here an antithesis usual in Scripture, when vices are first forbidden and then virtues enjoined.

As to the participle, apostugountes, I have followed neither Erasmus nor the old translators, who have rendered it "hating," (odio habentes;) for in my judgment Paul intended to express something more; and the meaning of the term "turning away," corresponds better with the opposite clause; for he not only bids us to exercise kindness, but even to cleave to it.

10. With brotherly love, etc. By no words could he satisfy himself in setting forth the ardor of that love, with which we ought to embrace one another: for he calls it brotherly, and its emotion storgen, affection, which, among the Latins, is the mutual affection which exists between relatives; and truly such ought to be that which we should have towards the children of God. [391] That this may be the case, he subjoins a precept very necessary for the preservation of benevolence, -- that every one is to give honor to his brethren and not to himself; for there is no poison more effectual in alienating the minds of men than the thought, that one is despised. But if by honor you are disposed to understand every act of friendly kindness, I do not much object: I however approve more of the former interpretation. For as there is nothing more opposed to brotherly concord than contempt, arising from haughtiness, when each one, neglecting others, advances himself; so the best fomenter of love is humility, when every one honors others.

11. Not slothful in business, etc. This precept is given to us, not only because a Christian life ought to be an active life; but because it often becomes us to overlook our own benefit, and to spend our labors in behalf of our brethren. In a word, we ought in many things to forget ourselves; for except we be in earnest, and diligently strive to shake off all sloth, we shall never be rightly prepared for the service of Christ. [392]

By adding fervent in spirit, he shows how we are to attain the former; for our flesh, like the ass, is always torpid, and has therefore need of goals; and it is only the fervency of the Spirit that can correct our slothfulness. Hence diligence in doing good requires that zeal which the Spirit of God kindles in our hearts. Why then, some one may say, does Paul exhort us to cultivate this fervency? To this I answer, -- that though it be the gift of God, it is yet a duty enjoined the faithful to shake off sloth, and to cherish the flame kindled by heaven, as it for the most part happens, that the Spirit is suppressed and extinguished through our fault.

To the same purpose is the third particular, serving the time: for as the course of our life is short, the opportunity of doing good soon passes away; it hence becomes us to show more alacrity in the performance of our duty. So Paul bids us in another place to redeem the time, because the days are evil. The meaning may also be, that we ought to know how to accommodate ourselves to the time, which is a matter of great importance. But Paul seems to me to set in opposition to idleness what he commands as to the serving of time. But as kurio, the Lord, is read in many old copies, though it may seem at first sight foreign to this passage, I yet dare not wholly to reject this reading. And if it be approved, Paul, I have no doubt, meant to refer the duties to be performed towards brethren, and whatever served to cherish love, to a service done to God, that he might add greater encouragement to the faithful. [393]

12. Rejoicing in hope, etc. Three things are here connected together, and seem in a manner to belong to the clause "serving the time;" for the person who accommodates himself best to the time, and avails himself of the opportunity of actively renewing his course, is he who derives his joy from the hope of future life, and patiently bears tribulations. However this may be, (for it matters not much whether you regard them as connected or separated,) he first; forbids us to acquiesce in present blessings, and to ground our joy on earth and on earthly things, as though our happiness were based on them; and he bids us to raise our minds up to heaven, that we may possess solid and full joy. If our joy is derived from the hope of future life, then patience will grow up in adversities; for no kind of sorrow will be able to overwhelm this joy. Hence these two things are closely connected together, that is, joy derived from hope, and patience in adversities. No man will indeed calmly and quietly submit to bear the cross, but he who has learnt to seek his happiness beyond this world, so as to mitigate and allay the bitterness of the cross with the consolation of hope.

But as both these things are far above our strength, we must be instant in prayer, and continually call on God, that he may not suffer our hearts to faint and to be pressed down, or to be broken by adverse events. But Paul not only stimulates us to prayer, but expressly requires perseverance; for we have a continual warfare, and new conflicts daily arise, to sustain which, even the strongest are not equal, unless they frequently gather new rigor. That we may not then be wearied, the best remedy is diligence in prayer.

13. Communicating to the necessities, [394] etc. He returns to the duties of love; the chief of which is to do good to those from whom we expect the least recompense. As then it commonly happens, that they are especially despised who are more than others pressed down with want and stand in need of help, (for the benefits conferred on them are regarded as lost,) God recommends them to us in an especial manner. It is indeed then only that we prove our love to be genuine, when we relieve needy brethren, for no other reason but that of exercising our benevolence. Now hospitality is not one of the least acts of love; that is, that kindness and liberality which are shown towards strangers, for they are for the most part destitute of all things, being far away from their friends: he therefore distinctly recommends this to us. We hence see, that the more neglected any one commonly is by men, the more attentive we ought to be to his wants.

Observe also the suitableness of the expression, when he says, that we are to communicate to the necessities of the saints; by which he implies, that we ought so to relieve the wants of the brethren, as though we were relieving our own selves. And he commands us to assist especially the saints: for though our love ought to extend itself to the whole race of man, yet it ought with peculiar feeling to embrace the household of faith, who are by a closer bond united to us.

Footnotes:

[390] "Love," says an old author, "is the sum and substance of all virtues. Philosophers make justice the queen of virtues; but love is the mother of justice, for it renders to God and to our neighbor what is justly due to them." -- Ed.

[391] It is difficult to render this clause: Calvin's words are, "Fraterna charitate ad vos mutuo amandos propensi;" so Beza. The Apostle joins two things -- mutual love of brethren, with the natural love of parents and children, as though he said, "Let your brotherly love have in it the affectionate feelings which exists between parents and children." "In brotherly love, be mutually full of tender affection," Doddridge. "In brotherly love, be kindly disposed toward each other," Macknight. It may be thus rendered, "In brotherly love, be tenderly affectionate to one another." Calvin's version of the next clause is, "Alii alios honore praevenientes;" so Erasmus; tho timho allelous proegoumenoi; "honore alii aliis praeuntes -- in honor (that is, in conceding honor) going before one another," Beza, Piscator, Macknight. It is thus explained by Mede, "Wait not for honor from others, but be the first to concede it." The participle means to take the lead of, or outrunning, one another." See Philippians 2:3 -- Ed.

[392] "Studio non pigri," tho spoudho me okneroi; "Be not slothful in haste," that is, in a matter requiring haste. "We must strive," says Theophylact, "to assist with promptness those whose circumstances require immediate help and relief." -- Ed

[393] The balance of evidence, according to Griesbach, is in favor, of to kairo, "time," though there is much, too, which countenances the other reading. Luther, Erasmus, and Hammond prefer the former, while Beza, Piscator, Pareus, and most of the moderns, the latter. The most suitable to the context is the former. -- Ed.

[394] There is here an instance of the depravation of the text by some of the fathers, such as Ambrose, Hilary, Pelagius, Optatus, etc., who substituted mneias, monuments, for chreias, necessities, or wants: but though there are a few copies which have this reading, yet it has been discarded by most; it is not found in the Vulgate, nor approved by Erasmus nor Grotius. The word was introduced evidently, as Whitby intimates, to countenance the superstition of the early Church respecting the monuments or sepulchres of martyrs and confessors. The fact, that there were no monuments of martyrs at this time in Rome, was wholly overlooked. -- Ed.

Verse 14

Romans 12:14-16

14. Bless them which persecute you: bless, and curse not.

14. Benedicite iis qui vos persequuntur; benedicite et ne malum imprecemini.

15. Rejoice with them that do rejoice, and weep with them that weep.

15. Gaudete cum gaudentibus, flete cum fientibus;

16. Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.

16. Mutuo alii in altos sensu affecti, non arroganter de vobis sentientes, sed humilibus vos accommodantes: ne sitis apud vos ipsos prudentes.

14. Bless them, etc. I wish, once for all, to remind the reader, that he is not scrupulously to seek a precise order as to the precepts here laid down, but must be content to have short precepts, unconnected, though suited to the formation of a holy life, and such as are deduced from the principle the Apostle laid down at the beginning of the chapter.

He will presently give direction respecting the retaliation of the injuries which we may suffer: but here he requires something even more difficult, -- that we are not to imprecate evils on our enemies, but to wish and to pray God to render all things prosperous to them, how much soever they may harass and cruelly treat us: and this kindness, the more difficult it is to be practiced, so with the more intense desire we ought to strive for it; for the Lord commands nothing, with respect to which he does not require our obedience; nor is any excuse to be allowed, if we are destitute of that disposition, by which the Lord would have his people to differ from the ungodly and the children of this world.

Arduous is this, I admit, and wholly opposed to the nature of man; but there is nothing too arduous to be overcome by the power of God, which shall never be wanting to us, provided we neglect not to seek for it. And though you can hardly find one who has made such advances in the law of the Lord that he fulfills this precept, yet no one can claim to be the child of God or glory in the name of a Christian, who has not in part attained this mind, and who does not daily resist the opposite disposition.

I have said that this is more difficult than to let go revenge when any one is injured: for though some restrain their hands and are not led away by the passion of doing harm, they yet wish that some calamity or loss would in some way happen to their enemies; and even when they are so pacified that they wish no evil, there is yet hardly one in a hundred who wishes well to him from whom he has received an injury; nay, most men daringly burst forth into imprecations. But God by his word not only restrains our hands from doing evil, but also subdues the bitter feelings within; and not only so, but he would have us to be solicitous for the wellbeing of those who unjustly trouble us and seek our destruction.

Erasmus was mistaken in the meaning of the verb gein to bless; for he did not perceive that it stands opposed to curses and maledictions: for Paul would have God in both instances to be a witness of our patience, and to see that we not only bridle in our prayers the violence of our wrath, but also show by praying for pardon that we grieve at the lot of our enemies when they willfully ruin themselves.

15. Rejoice with those who rejoice, etc. A general truth is in the third place laid down, -- that the faithful, regarding each other with mutual affection, are to consider the condition of others as their own. He first specifies two particular things, -- That they were to "rejoice with the joyful, and to weep with the weeping." For such is the nature of true love, that one prefers to weep with his brother, rather than to look at a distance on his grief, and to live in pleasure or ease. What is meant then is, -- that we, as much as possible, ought to sympathize with one another, and that, whatever our lot may be, each should transfer to himself the feeling of another, whether of grief in adversity, or of joy in prosperity. And, doubtless, not to regard with joy the happiness of a brother is envy; and not to grieve for his misfortunes is inhumanity. Let there be such a sympathy among us as may at the same time adapt us to all kinds of feelings.

16. Not thinking arrogantly of yourselves, [395] etc. The Apostle employs words in Greek more significant, and more suitable to the antithesis, "Not thinking," he says, "of high things:" by which he means, that it is not the part of a Christian ambitiously to aspire to those things by which he may excel others, nor to assume a lofty appearance, but on the contrary to exercise humility and meekness: for by these we excel before the Lord, and not by pride and contempt of the brethren. A precept is fitly added to the preceding; for nothing tends more to break that unity which has been mentioned, than when we elevate ourselves, and aspire to something higher, so that we may rise to a higher situation. I take the term humble in the neuter gender, to complete the antithesis.

Here then is condemned all ambition and that elation of mind which insinuates itself under the name of magnanimity; for the chief virtue of the faithful is moderation, or rather lowliness of mind, which ever prefers to give honor to others, rather than to take it away from them.

Closely allied to this is what is subjoined: for nothing swells the minds of men so much as a high notion of their own wisdom. His desire then was, that we should lay this aside, hear others, and regard their counsels. Erasmus has rendered phronimous, arrogantes -- arrogant; but the rendering is strained and frigid; for Paul would in this case repeat the same word without any meaning. However, the most appropriate remedy for curing arrogance is, that man should not be over-wise in his own esteem.

Footnotes:

[395] The first clause is omitted. The text of Calvin is, "Mutuo alii in alios sensu affecti;" to auto eis allelous phronountes; "Itidem alii in alios affecti -- Feel alike towards on another," Beza; "Be entirely united in your regards for each other," Doddridge; "Be of the same disposition towards one another," Macknight. The verb means to think, or to feel, or to mind, in the sense of attending to, or aspiring after a thing. It is used also in the next clause, evidently in the last sense, minding. There is no reason why its meaning should be different here; it would then be, "Mind the same things towards one another," that is, Do to others what you expect others to do to you. It is to reduce to an axiom what is contained in the former verse. We may indeed give this version, "Feel the same, or alike towards one another," that is, sympathize with one another: and this would still be coincident in meaning with the former verse; and it would be in accordance with the Apostle's mode of writing. But another construction has been given, "Think the same of one another," that is, Regard one another alike in dignity and privilege as Christians, without elevating yourselves, and viewing yourselves better than others. This would well agree with the sentence which follows. The two following clauses are thus given by Doddridge, "Affect not high things, but condescend to men of low rank," -- and by Macknight, "Do not care for high things; but associate with lowly men." The word tapeinois, is not found in the New Testament to be applied to things, but to persons. "Associate" is perhaps the best rendering of sunapagomenoi, which literally means to withdraw from one party in order to walk with another: they were to withdraw from those who minded high things, and walk or associate with the humble and lowly. "And cleave to the humble," is the Syriac version. -- Ed.

Verse 17

Romans 12:17-19

17. Recompense to no man evil for evil. Provide things honest in the sight of all men.

17. Nemini malum pro malo rependentes, providentes bona coram omnibus hominibus.

18. If it be possible, as much as lieth in you, live peaceably with all men.

18. Si fieri potest, quantum est in vobis, cum omnibus hominibus pacem habentes;

19. Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.

19. Non vosmetipsos ulciscentes, dilecti; sed date locum irae; scriptum est enim, Mihi vindictam, et ego rependam, dicit Dominus.

17. Repaying to no one, etc. This differs but little from what shortly after follows, except that revenge is more than the kind of repaying of which he speaks here; for we render evil for evil sometimes, even when we exact not the requiting of an injury, as when we treat unkindly those who do us no good. We are indeed wont to form an estimate of the deserts of each, or of what they merit at our hands, so that we may confer our benefits on those, by whom we have been already obliged, or from whom we expect something: and again, when any one denies help to us when we need it, we, by returning like for like, as they say, do not help him in time of need, any more than he assisted us. There are also other instances of the same kind, in which evil is rendered for evil, when there is no open revenge.

Providing good things, etc. I no not disapprove of the rendering of Erasmus, "Providently preparing," (Provide parantes;) but I prefer a literal rendering. As every one is more than justly devoted to his own advantage, and provident in avoiding losses, Paul seems to require a care and an attention of another kind. What is meant is, that we ought diligently to labor, that all may be edified by our honest dealings. For as purity of conscience is necessary for us before God, so uprightness of character before men is not to be neglected: for since it is meet that God should be glorified by our good deeds, even so much is wanting to his glory, as there is a deficiency of what is praiseworthy in us; and not only the glory of God is thus obscured, but he is branded with reproach; for whatever sin we commit, the ignorant employ it for the purpose of calumniating the gospel.

But when we are bidden to prepare good things before men, [396] we must at the same time notice for what purpose: it is not indeed that men may admire and praise us, as this is a desire which Christ carefully forbids us to indulge, since he bids us to admit God alone as the witness of our good deeds, to the exclusion of all men; but that their minds being elevated to God, they may give praise to him, that by our example they may be stirred up to the practice of righteousness, that they may, in a word, perceive the good and the sweet odor of our life, by which they may be allured to the love of God. But if we are evil spoken of for the name of Christ, we are by no means to neglect to provide good things before men: for fulfilled then shall be that saying, that we are counted as false, and are yet true. (2 Corinthians 6:8.)

18. If it be possible, etc. Peaceableness and a life so ordered as to render us beloved by all, is no common gift in a Christian. If we desire to attain this, we must not only be endued with perfect uprightness, but also with very courteous and kind manners, which may not only conciliate the just and the good, but produce also a favorable impression on the hearts of the ungodly.

But here two cautions must be stated: We are not to seek to be in such esteem as to refuse to undergo the hatred of any for Christ, whenever it may be necessary. And indeed we see that there are some who, though they render themselves amicable to all by the sweetness of their manners and peaceableness of their minds, are yet hated even by their nearest connections on account of the gospel. The second caution is, -- that courteousness should not degenerate into compliance, so as to lead us to flatter the vices of men for the sake of preserving peace. Since then it cannot always be, that we can have peace with all men, he has annexed two particulars by way of exception, If it be possible, and, as far as you can. But we are to conclude from what piety and love require, that we are not to violate peace, except when constrained by either of these two things. For we ought, for the sake of cherishing peace, to bear many things, to pardon offenses, and kindly to remit the full rigor of the law; and yet in such a way, that we may be prepared, whenever necessity requires, to fight courageously: for it is impossible that the soldiers of Christ should have perpetual peace with the world, whose prince is Satan.

19. Avenge not yourselves, etc. The evil which he corrects here, as we have reminded you, is more grievous than the preceding, which he has just stated; and yet both of them arise from the same fountain, even from an inordinate love of self and innate pride, which makes us very indulgent to our own faults and inexorable to those of others. As then this disease begets almost in all men a furious passion for revenge, whenever they are in the least degree touched, he commands here, that however grievously we may be injured, we are not to seek revenge, but to commit it to the Lord. And inasmuch as they do not easily admit the bridle, who are once seized with this wild passion, he lays, as it were, his hand upon us to restrain us, by kindly addressing us as beloved

The precept; then is, -- that we are not to revenge nor seek to revenge injuries done to us. The manner is added, a place is to be given to wrath. To give place to wrath, is to commit to the Lord the right of judging, which they take away from him who attempt revenge. Hence, as it is not lawful to usurp the office of God, it is not lawful to revenge; for we thus anticipate the judgment of God, who will have this office reserved for himself. He at the same time intimates, that they shall have God as their defender, who patiently wait for his help; but that those who anticipate him leave no place for the help of God. [397]

But he prohibits here, not only that we are not to execute revenge with our own hands, but that our hearts also are not to be influenced by a desire of this kind: it is therefore superfluous to make a distinction here between public and private revenge; for he who, with a malevolent mind and desirous of revenge, seeks the help of a magistrate, has no more excuse than when he devises means for self-revenge. Nay, revenge, as we shall presently see, is not indeed at all times to be sought from God: for if our petitions arise from a private feeling, and not from pure zeal produced by the Spirit, we do not make God so much our judge as the executioner of our depraved passion.

Hence, we do not otherwise give place to wrath, than when with quiet minds we wait for the seasonable time of deliverance, praying at the same time, that they who are now our adversaries, may by repentance become our friends.

For it is written, etc. He brings proof, taken from the song of Moses, Deuteronomy 32:35, where the Lord declares that he will be the avenger of his enemies; and God's enemies are all who without cause oppress his servants. "He who touches you," he says, "touches the pupil of mine eye." With this consolation then we ought to be content, -- that they shall not escape unpunished who undeservedly oppress us, -- and that we, by enduring, shall not make ourselves more subject or open to the injuries of the wicked, but, on the contrary, shall give place to the Lord, who is our only judge and deliverer, to bring us help.

Though it be not indeed lawful for us to pray to God for vengeance on our enemies, but to pray for their conversion, that they may become friends; yet if they proceed in their impiety, what is to happen to the despisers of God will happen to them. But Paul quoted not this testimony to show that it is right for us to be as it were on fire as soon as we are injured, and according to the impulse of our flesh, to ask in our prayers that God may become the avenger of our injuries; but he first teaches us that it belongs not to us to revenge, except we would assume to ourselves the office of God; and secondly, he intimates, that we are not to fear that the wicked will more furiously rage when they see us bearing patiently; for God does not in vain take upon himself the office of executing vengeance.

Footnotes:

[396] "Providentes bona;" pronooumenoi kala; "procurantes honesta -- providing honest things," Beza; "providing things reputable," Doddridge; "premeditating things comely," Macknight. The participle means to mind beforehand, to prepare, to provide, and also to take care of or to attend to a thing. "Attending to things honorable" may be the rendering here. The adjective kalos, means fair, good; and good in conduct as here is not "comely," but just, right, or reputable, as Doddridge renders it. The word "honest" does not now retain its original idea of honorable. -- Ed.

[397] Many have been the advocates of this exposition, Chrysostom, Theophylact, Luther, Beza, Hammond, Macknight, Stuart, etc. But there is no instance of the expression, "to give place," having this meaning. In the two places where it occurs, it means to give way, to yield. See Luke 14:9; Ephesians 4:27. Then to give place to wrath, is to yield to and patiently to endure the wrath of the man who does the wrong. Some have maintained that the meaning is, that the injured man is to give place to his own wrath, that is, allow it time to cool: but this view comports not with the passage. The subject is, that a Christian is not to retaliate, or to return wrath for wrath, but to endure the wrath of his enemy, and to leave the matter in the hand of God. With this sense the quotation accords as much as with that given by Calvin. Not a few have taken this view, Basil, Ambrose, Drusius, Mede, Doddridge, Scott, etc. -- Ed.

Verse 20

Romans 12:20-21

20. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.

20. Itaque si esurit inimicus tuus, pasce illum; si sitit, potum da illi: hoc enim faciens carbones ignis congeres in caput ipsius.

21. Be not overcome of evil, but overcome evil with good.

21. Ne vincaris a malo, sed vincas bono malum.

20. If therefore, etc. He now shows how we may really fulfill the precepts of not revenging and of not repaying evil, even when we not only abstain from doing injury but when we also do good to those who have done wrong to us; for it is a kind of an indirect retaliation when we turn aside our kindness from those by whom we have been injured. Understand as included under the words meat and drink, all acts of kindness. Whatsoever then may be thine ability, in whatever business thy enemy may want either thy wealth, or thy counsel, or thy efforts, thou oughtest to help him. But he calls him our enemy, not whom we regard with hatred, but him who entertains enmity towards us. And if they are to be helped according to the flesh, much less is their salvation to be opposed by imprecating vengeance on them.

Thou shalt heap coals of fire, etc. As we are not willing to lose our toil and labor, he shows what fruit will follow, when we treat our enemies with acts of kindness. But some by coals understand the destruction which returns on the head of our enemy, when we show kindness to one unworthy, and deal with him otherwise than he deserves; for in this manner his guilt is doubled. Others prefer to take this view, that when he sees himself so kindly treated, his mind is allured to love us in return. I take a simpler view, that his mind shall be turned to one side or another; for doubtless our enemy shall either be softened by our benefits, or if he be so savage that nothing can tame him, he shall yet be burnt and tormented by the testimony of his own conscience, on finding himself overwhelmed with our kindness. [398]

21. Be not overcome by evil, etc. This sentence is laid down as a confirmation; for in this case our contest is altogether with perverseness, if we try to retaliate it, we confess that we are overcome by it; if, on the contrary, we return good for evil, by that very deed we show the invincible firmness of our mind. This is truly a most glorious kind of victory, the fruit of which is not only apprehended by the mind, but really perceived, while the Lord is giving success to their patience, than which they can wish nothing better. On the other hand, he who attempts to overcome evil with evil, may perhaps surpass his enemy in doing injury, but it is to his own ruin; for by acting thus he carries on war for the devil.

Footnotes:

[398] Calvin has in this exposition followed Chrysostom and Theodoret. The former part no doubt contains the right view; the following verse proves it, "Overcome evil with good." The idea of "heaping coals of fire" is said to have been derived from the practice of heaping coals on the fire to melt hard metals; but as "the coals of fire" must mean "burning coals," as indeed the word in Proverbs 25:22, whence the passage is taken, clearly means, this notion cannot be entertained. It seems to be a sort of proverbial saying, signifying something intolerable, which cannot be borne without producing strong effects: such is represented to be kindness to any enemy, to feed him when hungry and to give him drink when thirsty, has commonly such a power over him that he cannot resist its influence, no more than he can withstand the scorching heat of burning coals. Of course the natural tendency of such a conduct is all that is intended, and not that it invariably produces such an effect; for in Scripture things are often stated in this way; but human nature is such a strange thing, that it often resists what is right, just, and reasonable, and reverses, as it were, the very nature of things. It is not true what Whitby and others have held, that "coals of fire" always mean judgments or punishments. The word indeed in certain connections, as in Psalm 18:13; Psalm 140:10, has this meaning, but in Proverbs 25:22, it cannot be taken in this sense, as the preceding verse most clearly proves. There is no canon of interpretation more erroneous than to make words or phrases to bear the same meaning in every place. -- Ed.

Verse 1

I beseech you therefore, brethren, by the mercies of God,.... The apostle having finished the doctrinal part of this epistle, proceeds to that which is more practical; and enforces the several duties of religion, upon the principles he had before laid down, a method generally observed by him in all his epistles. The illative particle "therefore", shows that the following exhortations are so many conclusions, consequences, and inferences, deduced from what had been said in the latter part of the preceding chapter; that since all things are of God, and by him and to him, then the saints ought to present their bodies to him, and to know, approve, and do his will; and since they have nothing but what they have received from him, they ought not to think too highly of, or glory in their attainments. The introduction to these exhortations, is in a very kind and affectionate manner; the saints are addressed as "brethren", and very appropriately; since this expresses the relation they stood in to the apostle, for whom he had an hearty love and concern; and therefore what he pressed them to was out of a sincere regard to their good, as well as to the glory of God; also their relation to each other, and which several of the duties he urges had a connection with; likewise their relation to God, being of his family, having one and the same Father, and so under obligation to regard his will, honour and reverence him: moreover, these things are moved, not in an imperious way, in an authoritative manner, but by way of entreaty, "I beseech you"; as an ambassador of Christ, and as though in his stead: nor are they enforced by terrors, threats, and menaces, but "by the mercies of God"; that is, the abundant mercy of God, displayed in their election, regeneration, and calling; than which, nothing can have a greater influence on a believer, to engage him to holiness of life and conversation; and shows, that the doctrines of grace are no licentious ones, nor do they render useless precepts, exhortations, entreaties, cautions, and advice, particularly such as follow;

that ye present your bodies; not barely that part of them commonly so called, for this is not to be understood of a mere presentation of the body in public worship: for though this ought to be, yet not without the heart engaged therein, otherwise bodily exercise will be of no avail; nor of a bare abstinence from grosser sins done in the body, and against it, and which defile and dishonour it; much less of a maceration, and keeping under the body, by watchings, fasting, &c. and still less of an offering of the body at death in a way of martyrdom, though this ought to be cheerfully complied with when called for: but by their bodies are meant, themselves, their whole souls and bodies, all the powers and faculties of their souls, and members of their bodies; and the presenting of them, designs a devoting of them, with all readiness and willingness, to the service of God for his honour and glory, without putting any confidence in, or placing any dependence upon them; which would be sacrificing to their own net, and burning incense to their drag; it includes the whole of their service, conversation, and religion, internal and external. So the Jews (k) say,

"worthy is the portion of the righteous, who offer every day this offering before the Lord; and what is it? , "their bodies and their souls", which they offer before him.''

The allusion is to the rite of sacrificing, to the bringing of the slain beast, and laying it on the altar, and there presenting and offering it to the Lord. Under the Gospel dispensation all believers are priests; and the sacrifices they bring are not the bodies of slain beasts, but their own bodies, their whole selves; and these

a living sacrifice, in opposition to the bodies of slain beasts offered under the legal dispensation, and to the dead works of such as are destitute of faith in Christ, and to the lifeless performances of the saints themselves at certain times; and designs such a presentation of themselves in the performance of religious duties, as springs from a principle of life under the quickening influences of the Spirit of God, with faith and fervency; though without any view to obtain life hereby, for that is only by the offering up of the body of Christ once for all. Another epithet of this sacrifice of our bodies to God is

holy, in allusion to the sacrifices under the law, which were separated from common use, and devoted to God, and were not to have the least spot and blemish in them; and regards men sanctified by the Spirit of God, and whose actions flow from a principle of holiness, and are performed under the influence of the Holy Spirit; and such sacrifices as are both living and holy, cannot but be

acceptable to God through the mediation of his Son, by whom, as the persons, the souls and bodies of his people, so their spiritual sacrifices, whether of prayer or praise, are only acceptable to him:

which is your reasonable service; it is agreeably to reason, and especially as sanctified, that men who have their beings from God, and are upheld in them by him, and are followed with the bounties of Providence; and especially who are made new creatures, and are blessed by him with all spiritual blessings in Christ, that they should give up themselves to him, and cheerfully serve him in their day and generation; such service is also agreeably to the Scriptures of truth, the standard of filth and practice, and contain and enforce nothing but what is highly reasonable to be complied with; it is such service as lies not in the slaying of irrational creatures, but in the presenting of men endued with rational powers unto God; and is of a spiritual nature, performed by spiritual men, under the influence of the Spirit of God: and is suitable to the nature and perfections of God, and stands opposed to the corporeal and carnal service of the Jews.

(k) Zohar in Lev. fol. 4. 2.

Verse 2

And be not conformed to this world,.... By this world is meant, either the Mosaic dispensation, and Jewish church state, so called in opposition to , "the world to come", the Gospel dispensation; in which there were a worldly sanctuary, and the rites and ceremonies of which are styled the rudiments and elements of the world; to which believers in the present state are by no means to conform, there being sacrifices and ordinances of another nature, it is the will of God they should observe and attend unto: or else the men of the world are designed, carnal and unregenerate men, among whom they formerly had their conversation, from among whom they were chosen, called, and separated, and who lie and live in wickedness, and therefore should not be conformed unto them: which is to be understood, not in a civil sense of conformity to them in garb and apparel, provided that pride and luxury are guarded against, and decency and sobriety observed, and the different abilities of persons and stations in life are attended to; or to any other civil usages and customs which are not contrary to natural and revealed religion; but of a conformity in a moral sense to the evil manners of men, to walk vainly, as other Gentiles do, to go into the same excess of riot with them; for this is contrary both to the principle and doctrine of grace, which teach men to deny ungodliness and worldly lusts: and of a compliance with the men of the world in a religious sense, by joining with them in acts of idolatry, superstition, and will worship, and in anything that is contrary to the order, ordinances, and truths of the Gospel.

But be ye transformed by the renewing of your mind; which regards not the first work of conversion and renovation; for in this sense these persons were transformed, metamorphosed, changed, and renewed already; but the after progress and carrying on the work of renovation, the renewing of them day by day in the spirit of their minds; see Ephesians 4:23; which believers should be desirous of, and pray for, and make use of those means which the Spirit of God owns for this purpose, attending to the spiritual exercises of religion, as reading, meditation, prayer, conference, the ministration of the word and ordinances, which is the reverse of conformity to the world: and the end to be attained hereby is,

that ye may prove what is that good, and acceptable, and perfect will of God; by which is meant not the secret will of God, which cannot be searched into, proved, and known, till time and facts discover it: but the revealed will of God, both in the law, as in the hands of Christ, which contains nothing but what is good; and which when done in faith, from a principle of love, and to the glory of God, is acceptable through Christ; and is perfect as a law of liberty, and rule of walk and conversation; and which is to be proved and approved of by all the saints, who delight in it after the inward man: and also that which is contained in the Gospel; as that all that the Father had given to Christ should be redeemed by him, that these should be sanctified, and persevere to the end, and be glorified; all which is the good will of God, an acceptable saying to sensible sinners, and such a scheme of salvation as is perfect and complete, and needs nothing to be added to it; and is, by such who are daily renewed in the spirit of their minds, more and more proved, tried, discerned, and approved of, even by all such who have their spiritual senses exercised to discern things that differ.

Verse 3

For I say, through the grace given unto me,.... The Ethiopic version reads, the grace of God: and so two of Stephens's copies. By which the apostle intends, not that internal grace which was wrought in his soul; nor the Gospel of the grace of God, which he preached; nor the gifts of grace, which qualified him for that service; but the grace of apostleship, or that authoritative power, which he, as the apostle, received from Christ to say, command, give orders and instructions to churches, and particular persons:

to every man that is among you: every member of the church, in whatsoever state or condition, whether in office or not; of whatsoever abilities or capacity, having gifts, whether more or less; the manifestation of the Spirit being given to everyone to profit with, for his own and the good of others:

not to think of himself more highly than he ought to think; that is, either not to arrogate to himself what does not belong to him, and detract from others, who may have equal, if not superior, abilities to him; or not to glory in what he has, as if he had not received it, and as if it was altogether owing to his own sagacity, penetration, diligence, and industry; or not to search into things too high for him that are out of his reach, and beyond his capacity; though this is not to be understood as discouraging a search into the Scriptures of truth, the more difficult parts of it, and the more knotty points of controversy; but as forbidding inquiry into things not lawful to be searched into, or, if lawful, as requiring such a scrutiny to be made with modesty, and an humble dependence on superior light and assistance, and a discovery of it with humility and lowliness of mind;

but to think soberly, according as God hath dealt to every man the measure of faith: such ought to consider that what gifts, abilities, light, and knowledge they have, they have then, not of themselves, but from God; that they have not all faith, and all knowledge, or do not know the whole of the faith of the Gospel only a measure of it, which is dealt out, divided, and parted to every man, some having a greater degree of evangelical light than others; and that all have some, but none all. The Syriac version renders it, "faith in measure"; one of Stephens's copies reads, "the measure of grace"; see Ephesians 4:7.

Verse 4

For as we have many members in one body,.... The apostle illustrates what he said last concerning God's dealing to every man the measure of faith, by comparing the church of Christ to an human body, which is but one, and has many members in union with it, and one another; and which are placed in an exact symmetry and proportion, and in proper subserviency to each other, and for the good of the whole:

and all members have not the same office, or "action"; they do not exercise the same function, and perform the same operation, but each that which is peculiar to itself: the eye only sees, but does not hear, nor taste, nor smell; the ear only hears, but neither sees, or does any of the aforesaid things; the palate tastes, the nose smells, the hand handles, the foot walks, and the same may be observed of the other members of the body, which have not the same, but their particular offices, and all and each of them their usefulness.

Verse 5

So we being many are one body in Christ,.... This is the application of the above simile. The chosen of God, the redeemed of Christ, and those that are justified by his righteousness, and sanctified by his Spirit; though they are but few in comparison of the men of the world, but considered in themselves are many, and yet make up but one body, the church, of which Christ is the head: and though this general assembly; or church universal, may be distinguished into several congregational churches, and distinct communities, yet each community, consisting of divers persons, is but one body "in Christ", united and knit together by joints and bands, under him their head, Lord, and King; in him, and not in Caesar, or any earthly monarch, to distinguish this body from bodies politic, or any civil community among men:

and everyone members one of another; as in union with Christ their head, so to one another in love, walking in holy fellowship together, sympathizing with, and serving each other.

Verse 6

Having then gifts, differing,.... As in a natural body, the various members of it have not the same office, and do not perform the same actions, thus they have not the same, but different faculties; one has one faculty, another another; the eye has the faculty of seeing, the ear of hearing, &c. thus in the spiritual body the church, as there are different members, these members have not the same work and business assigned them; some are employed one way, and some another; also they have diversities of gifts for their different administrations and operations, and all from Christ their head, by the same Spirit, and for the service of the whole body,

according to the grace that is given unto us; for all these gifts are not the effects of nature, the fruits of human power, diligence, and industry, but flow from the grace of God, who dispenses them when, where, and to whom he pleases in a free and sovereign manner; and therefore to be acknowledged as such, and used to his glory, and for the good of his church and people. Wherefore

whether prophecy, let us prophesy according to the proportion of faith. The offices here, and hereafter mentioned, are not of an extraordinary, but ordinary kind, such as are lasting, and will continue in the church unto the end of time: and are divided into two parts, which are after subdivided into other branches. The division is into "prophesying" and "ministering". By "prophesying" is meant, not foretelling things to come, thought this gift was bestowed upon some, as Agabus, and others in the Christian church; but this, as it is of an extraordinary nature, so it is not stinted and limited according to the proportion of faith; but preaching the Gospel is here designed, which is the sense of the word in many places of Scripture, particularly in 1 Corinthians 13:2. Now such who have this gift of prophecy, or of opening and explaining the Scriptures, ought to make use of it, and constantly attend toil: "let us prophesy"; diligently prepare for it by prayer, reading and meditation, and continually exercise it as opportunity offers; nor should any difficulty and discouragement deter from it: or whereas this last clause is not in the original text, it may be supplied from Romans 12:3; thus, "let us think soberly", who have this gift, and not be elated with it, or carry it haughtily to those who attend on the exercise of it: but behave with sobriety, modesty, and humility, in the discharge thereof: "according to the proportion of faith". There must be faith, or no prophesying; a man must believe, and therefore speak, or speak not at all; a Gospel minister ought not to be a sceptic, or in doubt about the main principles of religion; such as concern the three divine persons, the office, grace, and righteousness of Christ, and the way of salvation by him: he should be at a point in these things, should firmly believe, and with assurance assert them, nor fear to be called dogmatical on that account: he is to preach according to his faith, the proportion of it: which may be the same with the measure of it, Romans 12:3. And so the Syriac version reads it, , "according to the measure of his faith"; to which the Arabic version agrees; that is, according to the measure of the gift of Christ he has received; according to the abilities bestowed on him; according to that light, knowledge, faith, and experience he has; he ought to preach up unto it, and not in the least come short of it; or by "the proportion", or "analogy of faith", may be meant a scheme of Gospel truths, a form of sound words, a set of principles upon the plan of the Scriptures, deduced from them, and agreeably to them; and which are all of a piece, and consistent with themselves, from which the prophesier or preacher should never swerve: or the Scriptures themselves, the sure word of prophecy, the rule and standard of faith and practice: the scope of the text is to be attended to, its connection with the preceding or following verses, or both; and it is to be compared with other passages of Scripture, and accordingly to be explained: and this is to follow the rule directed to.

Verse 7

Or ministry, let us wait on our ministry,.... The word sometimes signifies the whole ecclesiastical ministry, even the office of apostleship, as well as the ordinary ministration of the Gospel; see Acts 1:17; but here "deaconship", or the office of ministering to the poor saints, as in Acts 6:1, being a distinct office from prophesying: or preaching the word, and should be used, exercised, and attended to with diligence, care, and constancy; for such who are appointed to this office, are chosen not only to a place of honour, but of service and business, in which they should behave with prudence, sobriety, and humility:

or he that teacheth, on teaching. The gift of prophesying or preaching is subdivided into "teaching" and "exhorting"; the one belongs to "teachers" or doctors, the other to "pastors"; as the distinction is in Ephesians 4:11, not that different officers and offices are intended, but different branches of the same office; and one man's talent may lie more in the one, and another man's in the other; and accordingly each should in his preaching attend to the gift which is most peculiar to him: if his gift lies in teaching, let him constantly employ himself in that with all sobriety and "teaching" does not design an office in the school, but in the church; it is not teaching divinity as men teach logic, rhetoric, and other arts and sciences, in the schools; but an instructing of churches and the members thereof in the doctrines of the Gospel, in order to establish and build them up in their most holy faith; see 1 Corinthians 12:28; it chiefly lies in a doctrinal way of preaching, in opening, explaining, and defending the doctrines of Christ, as distinct from the practical part of the ministry of the word, and the administration of ordinances, in which the pastor is employed as well as in this.

Verse 8

Or he that exhorteth, on exhortation,.... This is the other branch of prophesying or preaching, and which is more practical, and lies in giving a word of exhortation to the saints, as their particular cases call for; for as prophets were teachers, Acts 13:1; so also exhorters, Acts 15:32; and one considerable branch of the ministry, and which is more principally the pastor's work, as well as to teach, is to exhort all sorts of persons, young and old, rich and poor, high and low, bond and free, under his care, with all longsuffering and doctrine. The words will bear to be read, "he that comforteth, on consolation"; and so the Syriac version renders them, , "and another who is a comforter, in his consolation". Though all the ministers of the Gospel are to speak comfortably to the saints, by preaching the doctrines of free justification by Christ's righteousness, and remission of sins by his blood, by bringing the good news of salvation by him, and by opening the exceeding great and precious promises of the Gospel; yet some have a greater talent this way than others; some are "Boanergeses", sons of thunder, Mark 3:17, and others "Barnabases", sons of consolation, Acts 4:36; and each should attend to that with all diligence and humility, he is best qualified for.

He that giveth, let him do it with simplicity. Here begins the subdivision of the deacon's office into its several branches, "giving", "ruling", and "showing mercy": by "giving" is meant, not giving of his own, or performing: acts of charity, which is common to all the members of the church, who ought liberally to contribute to the relief of the poor; but imparting or distributing the church's money to proper objects, which is to be done "with simplicity"; with all faithfulness and integrity, without fraud or embezzling the church's stock, with impartiality, and without respect of persons, and liberally and bountifully, as the word here used signifies; see 2 Corinthians 8:2;

he that ruleth, with diligence; deacons are the "helps, governments", mentioned in 1 Corinthians 12:28, who are assisting to the pastor in the government of the church; their business is, to observe the conversations of the members of the church, and to warn them that are unruly and walk disorderly, to compose differences, and prepare matters to lay before the church; a deacon is "one that goes before"; and leads on others by way of example in his conduct and conversation; or as the Syriac renders it, , "that stands at the head" of affairs in the church; in the management of which he ought to use all study, thoughtfulness, care and diligence:

he that sheweth mercy, with cheerfulness; which is not to be understood of showing compassion to miserable objects in common, or of giving alms to necessitous persons, and which ought to be done according to the Jewish (l) canons, , "with a cheerful countenance"; and is what is highly pleasing to God, who "loves a cheerful giver": but of a branch of the deacon's office, whose work, among other things, is to visit the sick and distressed, and communicate to them as their wants require; all which should be done, not in a morose and frowning manner, but with a pleasant look and cheerful countenance, which makes the visit and the gift more welcome, acceptable, and useful.

(l) Maimon. Hilch. Mattanot Anayim, c. 10. sect. 4. 13.

Verse 9

Let love be without dissimulation,.... The apostle having given out suitable exhortations to the officers of this church, ministers and deacons, proceeds to stir up to the exercise of grace, and the discharge of such duties as were common to all the members of the church; and begins with "love", which is the cement of saints, and the bond of perfectness, without which all the gifts that men have, the profession they make, and works they do are of no avail, and they themselves nothing. Here it is to be taken, in the largest and most comprehensive sense, for love to God, Christ, the saints, and fellow creatures, and ought, with respect to each, to "be without dissimulation"; or "hypocrisy": love to God should be with all the heart, soul, and mind, otherwise the fear of him, and obedience to him, will be only outward, formal, customary, and hypocritical; love to Christ should be with sincerity, and so it is where it is right, hearty, and genuine; such can appeal to him as the searcher of hearts, that from the heart they love him; and love to one another should be not in word, and in tongue only, but in deed and in truth; yea, the love professed to fellow creatures, ought never to be through fear of men or mercenary views, but honest, upright, and sincere.

Abhor that which is evil; sin, both in its principle and in its actings; it being hateful to God, Father, Son, and Spirit, contrary to the nature, being, and perfections of God, a transgression of his righteous law, exceeding sinful in itself, and pernicious in its effects and consequences; for all which it is to be abhorred by the saints: the word here used, designs the greatest aversation imaginable, a turning away from it, as what is the most loathsome, detestable, and abominable; and such an hatred of it with horror, as of the Stygian lake, or hell itself:

cleave to that which is good; to God, who is originally, infinitely, and immutably good; who is good in his nature, and works, and to all his creatures, and especially his chosen people, and therefore should be cleaved unto; to his will, his ways, and worship; and to Christ the good shepherd of the sheep, the Lamb that is to be followed and cleaved unto, whithersoever he goes; and to the good Spirit of God, after whom we should walk, and not after the flesh; and to the good people of God, assembling with whom should not be forsaken; and to the good Gospel of Christ, and the truths of it, which should be held fast; and to the ordinances of the Gospel, which ought to be constantly attended on; and to every good work, to which we should be ready, careful to maintain, and ever follow, both among ourselves and all men: they should even be glued unto it, as the word here signifies.

Verse 10

Be kindly affectioned one to another with brotherly love,.... This is one branch of that love, before advised to, which should be unfeigned, and without guile and deceit. The objects of this grace are "brethren", not in such sense as all the descendants of Adam are, or men of the same country be, or as such who are born of the same parents in a natural sense are; to each of whom love is due under their respective characters and relations: but such who are so in a spiritual sense, who are born of God, are of his household, belong to his family, are the brethren of Christ, and one another; and are either members of the same church, incorporated together in the same church state, or at least members of Christ, and of the church universal. Now love to these should be kind, tender, and affectionate, reciprocal and mutual; such should love one another; there should be no love wanting on either side; and it ought to be universal, and reach to all the saints, though of different gifts, light, knowledge and experience, or whether high or low, rich or poor; and should show itself by bearing one another's burdens, bearing with, and forbearing each other, forgiving one another, and by edifying one another in their most holy faith, and praying with, and for one another.

In honour preferring one another; saints should think honourably of one another, and entertain an honourable esteem of each other; yea, should esteem each other better thou themselves; and not indulge evil surmises, and groundless jealousies of one another, which is contrary to that love that thinks no evil. They should speak honourably of each other in Christian company, and discourage that evil practice of whisperings, backbitings, and innuendos; they should treat each other with honour and respect in their common conversation, and especially when met together as a church of Christ. They should go before each other in giving honour, and showing respect, as the word signifies: they should set each other an example; and which also may be taken into the sense of the word, should prevent one another, not waiting until respect is shown on one side to return it again. Nor does this rule at all break in upon that order that should subsist, and be maintained in bodies civil and ecclesiastical, which requires superior honour to be given to persons according to their character, office, and station in which they are.

Verse 11

Not slothful in business,.... Meaning not worldly business, or the affairs of life; though slothfulness in this respect is scandalous to human nature, and especially in persons under a profession of religion; men should diligently pursue their lawful callings for the support of themselves and families, and the interest of Christ: but spiritual business, the affairs of piety and religion, the service of God, private and public, to which we should not be backward, nor slothful in the performance of; such as preaching, hearing, reading, praying, and other ordinances of God; yea, we should be ready and forward to every good work, and particularly, and which may be here greatly designed, ministering to the poor saints in their necessity; in doing which we show that kind, tender, affectionate, brotherly love, and give that honour and respect, at least that part of it, which is relief, required in the foregoing verse; see Hebrews 6:10. Remarkable is that saying of R. Tarphon (m),

"The day is short, and the work great, , "and workmen slothful", and the reward much, and the master of the house is urgent.''

Fervent in spirit; in their own spirits, for the glory of God, the honour of Christ, and the cause of religion, in imitation of Christ himself, and as Phinehas and Elijah were; which fervency of spirit is opposed to that lukewarmness of soul, Revelation 3:16, that coldness of affection, and leaving of the first love, Revelation 2:4, so much complained of, and resented by Christ in his people: or else in the Spirit of God; for there may be fervency in men's spirits, which comes not from the Spirit of God, as in the Jews, and particularly Saul, before his conversion, who had "a zeal of God, but not according to knowledge", Romans 10:2; but when "the love of God is shed abroad in the heart" by the Spirit of God, Romans 5:5, this will make a man's spirit fervent in the service of God, for which the apostle would have these believers concerned. A disciple of the wise men among the Jews is (n) said to be "fervent", because the law is as a boiling pot unto him; much more should a disciple of Christ be fervent, who has the Gospel of Christ, the love of God, and the grace of the Spirit to inflame his soul with true zeal and fervour.

Serving the Lord; some copies read, "serving time": the likeness of the words, and especially in an abbreviation, may have occasioned this different reading; which should it be followed, is not to be understood in an ill sense, of temporizing, or time serving, of men's accommodating themselves, their sentiments and conduct, according to the times in which they live, in order to escape reproach and persecution; but of redeeming the time, improving every season to do good, and taking every opportunity of serving God. But as the reading our version follows is confirmed by authentic copies, and by the Syriac, and other Oriental versions, it is best to adhere to it: by "the Lord" is here meant either God, Father, Son, and Spirit, who are the alone object of divine service and religious worship; or the Lord Jesus Christ, who most frequently goes by the name of Lord in the New Testament; and who is the one Lord, whose we are and whom we should continually serve, being under the greatest obligations to him, not only as our Creator, but as our head, husband, and Redeemer. Very rightly does the apostle premise fervency in spirit to serving the Lord; for without the Spirit of God there is no true worshipping and serving of him, and which ought to be done with fervency as well as with constancy. The Syriac version renders it, "serve our Lord".

(m) Pirke Abot, c. 2. sect. 15. (n) T. Bab. Taanith, fol. 4. 1.

Verse 12

Rejoicing in hope,.... Of the glory of God, than the hope of which nothing can make a believer more cheerful in this world; the saints' joy is therefore called the "rejoicing of the hope", Hebrews 3:6. This is placed between serving the Lord, and being patient in tribulation; for nothing tends more to animate the people of God to a cheerful serving of him, or to make them more patient under afflictions, than a hope of being for ever with the Lord:

patient in tribulation; whilst the saints are in this world they must expect tribulation; their way to heaven lies through it; and it becomes them to be patient under it, not murmuring against God, on the one hand, nor reviling of men, on the other.

Continuing instant in prayer: prayer is needful at all times, but especially in a time of tribulation and distress, whether inward or outward. This should be made without ceasing; saints should watch unto it with all perseverance; men should pray always, and not faint; never give out and over, or be discouraged. This advice is rightly given and placed here, to teach us that we are to go to the throne of grace continually for fresh supplies of grace, and strength to enable us to exercise the grace, and perform the duties exhorted to both in preceding and following verses.

Verse 13

Distributing to the necessity of saints,.... Or "communicating", as many versions render the word; "distributing" more properly belongs to the officers of the church, the deacons, and communicating to the members of it in common. All men in general are to be relieved that are in want, even our very enemies, and particularly such as are our own flesh and blood, nearly related to us, aged parents, &c. and especially they that are of the household of faith, here called "saints"; and indeed, such only come under the care and notice of a church: and they are such, whom God has set apart for himself, has chosen in his Son, that they should be holy; whom Christ has sanctified, or whose sins he has expiated by his blood; and to whom he is made sanctification; and in whose hearts a work of grace and holiness is wrought by the Spirit of God, which is the sanctification of the Spirit they are chosen through, as a mean to eternal salvation by Christ; and in consequence of this, they live soberly, righteously, and godly, and have their conversations as become the Gospel of Christ: and such as these, being in necessitous circumstances, are to be communicated to; for not all, or any of the saints, but only such as are in "necessity", are here pointed at; it is not communicating to the saints, but to their necessity, which is recommended. It is the will and pleasure of God, that some of his dear children should be in strait circumstances of life, be reduced to want and distress, partly to try their own graces, their faith and trust in God, and dependence on him; and partly the graces of others, the charity, liberality, and beneficence of those who have of this world's goods: and who are the persons that are to "communicate", not words only, saying, be warmed and filled, and give nothing; but their substance, they are to deal their bread to the hungry, clothe the naked, and give a portion to as many as are in need: and these acts of giving and receiving, are one way by which the saints have communication with each other, and which is suggested by the word "communicating" here used; for fellowship does not lie merely in private conversation, and in sitting down together at the Lord's table, but in "communicating to one another such things" as are needful, as for the soul, so for the body. Some copies read, "communicating to the memories of the saints"; not making images of them, and praying to them, but speaking well and honourably of them, and imitating them in what they did well; see Proverbs 10:7.

Given to hospitality; or, as it may be rendered, "pursuing", or "following after love to strangers"; which is properly hospitality: respect is to be shown not to such only who are members of the same community with us, but also to such of the people of God, that may be of another country, or of some distant parts of our own, not before known by us; who by persecution, and distress of some sort or another, or by some providence or another, are obliged to remove from their native place. These we are to love, and show our love to, not only by directing and advising, but, if need be, by giving them food and raiment, and lodging them: this is a duty incumbent on ministers of the Gospel, and on private members, and on all who are in any capacity to perform it; and which should be done cheerfully, and without grudging; and what persons should use, inure, and give themselves to, yea, should seek after, and call to objects of it; as Abraham and Lot did, who thereby entertained angels unawares, and is what the apostle here means by pursuing and following after it.

Verse 14

Bless them which persecute you,.... It is the lot of God's, people in this world to be persecuted by the men of it, in some shape or another, either by words or deeds; either by reviling and reproaching them, and speaking all manner of evil of them; or by hindering them the free exercise of religious worship, by confiscation of their goods, imprisonment of their persons, by violently torturing their bodies, and taking away their lives; under all which circumstances they are taught to

bless them; that is, to pray for them, that God would show them their evil, give repentance to them, and the remission of their sins; which is the order Christ gave to his disciples, Matthew 5:44; and encouraged to an observance of, by his own example, Luke 23:34; and has been followed herein by his disciples and apostles, Acts 7:60 1 Corinthians 4:12. Moreover, by "blessing" may be meant, giving them good words, mild and soft answers, "not rendering evil for evil, railing for railing", 1 Peter 3:9; but, on the contrary, blessing, in imitation of Christ, who, "when he was reviled, reviled not again", 1 Peter 2:23, "bless",

and curse not: to have a mouth full of cursing and bitterness, Romans 3:14, is the character of an unregenerate man, and what by no means suits one who names the name of Christ; for blessing and cursing to proceed out of the same mouth, is as absurd and unnatural, as if it should be supposed that a fountain should send forth sweet water and bitter, or salt and fresh, James 3:10. The imprecations upon wicked men, used by David and other good men, are no contradictions to this rule; since they were made under the inspiration of the Spirit of God, and were predictions of God's vengeance, which in righteous judgment should fall on them, and are not to be drawn into an example by us.

Verse 15

Rejoice with them that do rejoice,.... Not in anything sinful and criminal, in a thing of nought, in men's own boastings; all such rejoicing is evil, and not to be joined in; but in things good and laudable, as in outward prosperity; and to rejoice with such, is a very difficult task; for unless persons have a near concern in the prosperity of others, they are very apt to envy it, or to murmur and repine, that they are not in equal, or superior circumstances; and also in things spiritual, with such who rejoice in the discoveries of God's love to their souls, in the views of interest in Christ, and of peace, pardon, and righteousness by him, and in hope of the glory of God; when such souls make their boast in the Lord, the humble hearing thereof will be glad, and will, as they ought to do, join with them in magnifying the Lord, and will exalt his name together:

and weep with them that weep; so Christ, as he rejoiced with them that rejoiced, at the marriage in Cana of Galilee, wept with them that wept, with Mary at the grave of Lazarus. The design of these rules is to excite and encourage sympathy in the saints with each other, in all conditions inward and outward, and with respect to things temporal and spiritual; in imitation of Christ their great high priest, who cannot but be touched with the infirmities of his people; and as founded upon, and arising from, their relation to each other, as members of the same body; see 1 Corinthians 12:26;

Verse 16

Be of the same mind one towards another,.... Which is not to be understood of the sameness of their judgment, or of their agreement in sentiments, espousing the same doctrines, observing the same ordinances, and in the same manner, and attending to the same form of discipline; but of their having the same love, and being of the same accord and affection to one another, entertaining the same good opinion, or a better, of others than of themselves; and so the Syriac version renders the passage, "what ye think of yourselves, think also of your brethren": think of one another, as equally interested in the love of God, redeemed by the blood of Christ, blessed with the same spiritual blessings in him, and called in the same hope of your calling; and do not think of one another, as being one richer or wiser than another, do not value yourselves upon that:

mind not high things; be not highminded, do not think too highly of yourselves, and despise others; meddle not with, nor grasp at things too high for you, that are out of your reach, and beyond your capacity; nor seek great things for yourselves, as riches, honours, &c. nor covet great company:

but condescend to men of low estate; or "to low things"; be content with mean and low things in life, and disdain not to take notice of and converse with, men in a low condition, whether in things temporal or spiritual; who may be poor in this world, be very ignorant and illiterate, as to general knowledge and learning; be men of mean parts and abilities, of very small gifts, and be weak in faith and experience; condescend to their weaknesses, bear their infirmities, and become all things to them for their good, and God's glory: consider the apostle is writing to citizens of Rome, who might be tempted to look upon themselves above others, and to look disdainfully upon others, as citizens too often do on country people, as if they were below them, as persons of low life to them:

be not wise in your own conceits; see Proverbs 3:7. This is attended with bad consequences, spoils a man's usefulness, prevents his improvement in knowledge, tempts him to reject all counsel and advice given him, and to treat his fellow creatures and Christians with haughtiness and insolence, and exposes him to the scorn and contempt of men: or "be not wise by or with yourselves"; imagining you have all the wisdom, and others have none; or keeping it to yourselves, what wisdom you have communicate it to others; the Ethiopic version reads, "say not, we are wise"; see Job 12:2.

Verse 17

Recompence to no man evil for evil,.... Neither evil words for evil words, railing for railing; nor evil deeds for evil deeds, one ill turn for another; nor the evil of punishment for the evil of fault, unless it be by persons, who under God have an authority to inflict it; as the civil magistrate, who "is the minister of God, a revenger to execute wrath upon him that doth evil", Romans 13:4; but private revenge is what is here forbidden:

providing things honest in the sight of all men. The Vulgate Latin reads, "not only in the sight of God, but also in the sight of all men"; and the Alexandrian copy reads, "in the sight of God and in the sight of men", which clause seems to have crept in here, out of 2 Corinthians 8:21. The words are not to be understood of a man's providing things honest, decent, and commendable, as suitable food and raiment for his family, in the sight of all men, to the honour of religion, and the credit of his profession, which is right to be done; but of a provident, thoughtful, and studious concern, to do everything that is laudable and of good report among men. The Syriac version renders the words alter this manner, , "but be careful to do well", or exercise beneficence before all men; either restraining it to acts of beneficence, even to them that do us ill, in opposition to rendering evil to them; or applying it to all offices of humanity, and every good work, which are to be done in the sight of men; not merely to be seen of them, and in a vainglorious way, in order to obtain their esteem and applause, as did the Pharisees; but to avoid offence; to put, to silence, by well doing, the ignorance of wicked men; and to shame them that falsely accuse the good conversation of the saints; and to recommend the Gospel and true religion, and win men over to it thereby, and give an occasion to them of glorifying God.

Verse 18

If it be possible, as much as lieth in you, live peaceably,.... Or be at peace, seek after peace, pursue it, and cultivate it:

with all men; with those that we are immediately concerned with, in a natural relation; so husbands should live peaceably with their wives, and wives with their husbands; parents with their children, and children with their parents; masters with their servants, and servants with their masters; and one brother, relation, and friend, with another: and so with all we are concerned with in a spiritual relation, as members of Christ, and in the same church state; such should be at peace among themselves, 1 Thessalonians 5:13; peace should rule in their hearts, Colossians 3:15, and they should study to keep "the unity of the Spirit, in the bond of peace", Ephesians 4:3, yea, with all we are concerned in a civil sense; saints should live peaceably in the neighbourhood, towns, cities, and countries, where they dwell, and show themselves to be the quiet in the land; should pray for the peace of the place where they are; and do all that in them lies to promote it, by living themselves peaceably and quietly, in all godliness and honesty; yea, they should live peaceably with their very enemies, "if it be possible"; which is rightly put, for there are some persons of such tempers and dispositions, that it is impossible to live peaceably with; for when others are for peace, they are for war; and in some cases it is not only impracticable, but would be unlawful; as when it cannot be done consistent with holiness of life and conversation, with the edification of others, the truths of the Gospel, the interest of religion, and the glory of God; these are things that are never to be sacrificed for the sake of peace with men: the apostle adds another limitation of this rule, "as much as lieth in you"; for more than this is not required of us; nothing should be wanting on our parts; every step should be taken to cultivate and maintain peace; the blame should lie wholly on the other side; it becomes the saints to live peaceably themselves, if others will not with them.

Verse 19

Dearly beloved,.... This affectionate appellation the apostle makes use of, expressing his great love to them, the rather to work upon then, and move them to an attention to what he is about to say; which they might assure themselves was in great tenderness to them, for their good, as well as the glory of God: moreover, he may hereby suggest to them, not only that they were dear to him, but that they were greatly beloved of God, that they were high in his favour and affection; and this he might him unto them, in order to melt them into love to their fellow Christians and fellow creatures, and even to their enemies, and never think of private revenge:

avenge not yourselves; this is no ways contrary to that revenge, a believer has upon sin, and the actings of it, which follows on true evangelical repentance for it, 2 Corinthians 7:11, and lies in a displicency at it, and himself for it, and in abstaining from it, and fighting against it; nor to that revenge a church may take of the disobedience of impenitent and incorrigible offenders, by laying censures on them, withdrawing from them, and rejecting them from their communion; nor to that revenge which civil magistrates may execute upon them that do evil; but this only forbids and condemns private revenge in private persons, for private injuries done, and affronts given:

but rather give place to wrath; either to a man's own wrath, stirred up by the provocations given him; let him not rush upon revenge immediately; let him sit down and breathe upon it; let him "give" "space", unto it, as the Syriac, which may signify time as well as place; and by taking time his wrath will, subside, he will cool and come to himself, and think better on it: or to the wrath of the injurious person, by declining him, as Jacob did Esau, till his wrath was over; or by patiently hearing without resistance the evil done, according to the advice of Christ, Matthew 5:39; or to the wrath of God, leave all with him, and to the day of his wrath and righteous judgment, who will render to every man according to his works; commit yourselves to him that judgeth righteously, and never think of avenging your own wrongs; and this sense the following words incline to,

for it is written, Deuteronomy 32:35;

vengeance is mine, I will repay, saith the Lord; vengeance belongs to God, and to him only; it is proper and peculiar to him, not to Heathen deities, one of which they call "vengeance"; see Acts 28:4; nor to Satan, who is of a revengeful spirit, and is styled the enemy and the avenger; nor to men, unless to magistrates under God, who are revengers and executioners of his wrath on wicked men; otherwise it solely belongs to God the lawgiver, whose law is broken, and against whom sin is committed: and there is reason to believe he will "repay" it, from the holiness of his nature, the strictness of his justice, his power and faithfulness, his conduct towards his own people, even to his Son, as their surety; nor will he neglect, but in his own time will avenge his elect, which cry unto him day and night; and who therefore should never once think of avenging themselves, but leave it with their God, to whom it belongs.

Verse 20

Therefore if thine enemy hunger, feed him,.... These words are taken from Proverbs 25:21, and to be understood, as a Jewish (o) writer observes, according to "their literal sense"; though some of the Rabbins explain them in an allegorical way, of the corruption of nature. The Alexandrian copy and some others, and the Vulgate Latin version, reads "but if"; so far should the saints be from meditating revenge upon their enemies, that they should do good unto them, as Christ directs, Matthew 5:44, by feeding them when hungry, and giving drink unto them when thirsty:

if he thirst give him drink; which includes all offices of humanity and beneficence to be performed unto them: the reason, or argument inducing hereunto is,

for in so doing, thou shalt heap coals of fire on his head; not to do him hurt, not to aggravate his condemnation, as if this would be a means of bringing down the wrath of God the more fiercely on him, which is a sense given by some; as if this would be an inducement to the saints to do such acts of kindness; which is just the reverse of the spirit and temper of mind the apostle is here cultivating; but rather the sense is, that by so doing, his conscience would be stung with a sense of former injuries done to his benefactor, and he be filled with shame on account of them, and be brought to repentance for them, and to love the person he before hated, and be careful of doing him any wrong for the future; all which may be considered as a prevailing motive to God's people to act the generous part they are here moved to: in the passage referred to, Proverbs 25:21, "bread" and "water" are mentioned as to be given, which include all the necessaries of life: and it is added for encouragement, "and the Lord shall reward thee". The sense given of this passage by some of the Jewish commentators on it agrees with what has been observed in some measure; says one (p) of them,

"when he remembers the food and drink thou hast given him, thou shall burn him, as if thou puttest coals upon his head to burn him, , and "he will take care of doing thee any ill";''

that is, for the time to come: and another of them observes (q) that

"this matter will be hard unto him, as if thou heapest coals on his head to burn him, , "because of the greatness of his shame", on account of the good that he shall receive from thee, for the evil which he hath rendered to thee.''

This advice of showing kindness to enemies, and against private revenge, is very contrary to the dictates of human nature, as corrupted by sin. The former of these Julian the emperor represents (r) as a "paradox", though he owns it to be lawful, and a good action, to give clothes and food to enemies in war; and the latter, to revenge an injury, he says (s), is a law common to all men, Greeks and Barbarians; but the Gospel and the grace of God teach us another lesson.

(o) Jarchi in Proverbs 25.21. (p) R. Aben Ezra in loc. (q) R. Levi ben Gersom in loc. Vid. Tzeror Hammor, fol. 147. 2.((r) Fragment. inter opera, par. 1. p. 533. (s) Ad Atheniens. p. 501.

Verse 21

Be not overcome of evil,.... Neither of the evil one, Satan, who is very busy to stir up the corruption of nature to an hatred of enemies, and to seek revenge; but give no place nor heed unto him, resist him, and he will flee from you, James 4:7; "put on the whole armour of God", Ephesians 6:11, whereby you may defend yourselves, that he cannot touch you: nor of the evil of sin that dwells in you; "for whom a man is overcome, of the same is he brought in bondage", 2 Peter 2:19; nor of the evil of the man that has done you an injury, as you will be, if you return evil for evil, or take any steps and measures to avenge yourselves; for then not you, but he that has done you the wrong, will be the conqueror:

but overcome evil with good; overcome the evil man, and the evil he has done you, by doing good to him, by feeding him when hungry, by giving him drink when thirsty, by clothing him when naked, and by doing other offices of kindness and humanity to him; which is most likely to win upon him, and of an enemy to make him your friend: and if not, however it will show that you are conquerors, yea, "more than conquerors", Romans 8:37, through the grace and strength of him that has loved you, over Satan, over the corruptions of your own hearts, and over the malice and wickedness of your enemies.