Romans 12: Summary and Commentary

Verse 1

12:1–15:13 This section of Romans sets out the moral and ethical demands of the Good News. God’s gift of salvation in Christ requires a response. God is not satisfied simply with forgiving our sin; he wants to transform our lives. Most of what Paul teaches concerning the moral duties of believers is paralleled in other letters. However, it also seems clear that he has chosen issues pertinent to the situation in Rome—most notably, the dispute between people who are weak in faith and people who are strong in faith (14:1–15:13).

12:1 Your bodies refers to the whole person in contact with the world, not just the physical body. • because of all he has done for you: As described in chs 1–11. • This is truly the way to worship him (or This is your spiritual worship; or This is your reasonable service): This phrase has at least three possible meanings: (1) Our sacrifice is reasonable in light of all God’s mercies; (2) our sacrifice is spiritual, not the offering of an animal but of ourselves in spiritual service; or (3) our sacrifice is intelligent, offered with complete awareness of God’s goodness to us.

Verse 2

12:2 this world (literally this age): The division of history into two ages was typical of the Jewish worldview. Early Christians adapted this point of view, identifying the coming of Christ as the time when the new age of salvation began. Unexpectedly, however, the new age did not bring an end to the old age. The old way of thinking and living continues, and it is a source of temptation even to Christians who seek to conform their lives to the values of the new age.

Verse 3

12:3 by the faith God has given us: Or by the faith God has given you; or by the standard of our God-given faith. Whether Paul is referring to the amount of faith each of us has been given or to the Christian faith that we all hold in common, we need to assess ourselves accurately by this measure and not be vain about the abilities God has given us.

Verse 4

12:4-5 so it is with Christ’s body: The parallel between the human body and the church—the body of Christ—is also found in 1 Cor 12. This metaphor provides an effective picture of unity and diversity in the church (cp. Livy, History 2.32; Epictetus, Discourses 2.10.4–5).

Verse 6

12:6 The ability to prophesy was one of the most important of the New Testament gifts (see also 1 Cor 12:28; Eph 4:11). Although prophets are mentioned in several passages in Acts as predicting the future (see Acts 11:28; 21:10-12), the prophet’s most fundamental responsibility is to communicate God’s message to the community of believers (1 Cor 12:3, 24-25, 29-30; see also 1 Cor 14:1-40). • as much faith as God has given you (literally in proportion to the faith): Proportion (Greek analogia) is a word drawn from mathematics and logic, where it refers to the correct proportions in a relationship among things, quantities, or ideas. Paul uses the phrase to remind prophets to make sure that their utterances are in right proportion to faith, whether the amount of individual faith the prophet has been given, or the Christian faith in general (see study note on Rom 12:3). This passage has given theology the phrase the analogy of faith, which refers to the importance of bringing the interpretation of any particular passage into line with the teaching of all of Scripture.

Verse 7

12:7 teacher: The gift of teaching comes third in the list of gifts in 1 Cor 12:28 and fifth in Eph 4:11. While prophets communicate to the community a message received directly from God, teachers address the church on the basis of studying the word of God.

Verse 8

12:8 give generously: See also 2 Cor 8:2; 9:11, 13.

Verse 9

12:9-21 The many injunctions in these verses do not follow a neat logical arrangement. The overall topic, stated at the beginning, is sincere love. Paul shows how we are to love both those inside the church (12:10, 13, 15-16) and those outside the church (12:14, 17-21).

Verse 10

12:10 genuine affection: Literally brotherly love. Christians are to love each other with the mutual love and commitment that are found within a healthy family.

Verse 11

12:11 but work hard and serve the Lord enthusiastically: As Christians, we are to be passionate about our faith and eager to fulfill our ministry to others within the church.

Verse 12

12:12 The three commands in this verse are related. By rejoicing in confident hope, we can be patient in trouble. Continually praying is essential if we desire to have this attitude toward the difficulties of life (see also 8:24-27).

Verse 13

12:13 be ready to help them: The verb Paul uses is related to the familiar Greek word koinōnia (“fellowship”). When needs arise among our Christian brothers and sisters, we are not just to meet their needs; we should also enter into fellowship with these fellow Christians in ways that extend beyond material gifts.

Verse 14

12:14 The exhortations in this verse closely resemble two sayings of Jesus (Matt 5:44; Luke 6:27-28). Although Paul does not introduce the commands as a quotation, he is almost certainly alluding to these sayings of Christ. Perhaps the words were so well known that he did not need to specify the source. The teaching of Rom 12–13 has many parallels with the teaching of Jesus.

Verse 16

12:16 All three exhortations in this verse use the Greek word phroneō (think). Paul addresses the need for right Christian thinking when it comes to our relationships with other Christians. • Live in harmony: Literally Think the same things. • Don’t be too proud: Literally Don’t think arrogant things.

Verse 18

12:18 Do all that you can: Paul recognizes that our efforts to live at peace with others will sometimes be frustrated by our own moral constraints or by other people’s unwillingness to be reconciled to us.

Verse 20

12:20-21 A simple act of Christian kindness can often bring a hostile person to repentance before God and restore fellowship between people.

Verse 1

We may observe here, according to the scheme mentioned in the contents, the apostle's exhortations,

I. Concerning our duty to God, We see what is godliness.

1. It is to surrender ourselves to God, and so to lay a good foundation. We must first give our own selves unto the Lord, Co2 8:5. This is here pressed as the spring of all duty and obedience, Rom 12:1, Rom 12:2. Man consists of body and soul, Gen 2:7; Ecc 12:7.

(1.) The body must be presented to him, Rom 12:1. The body is for the Lord, and the Lord for the body, Co1 6:13, Co1 6:14. The exhortation is here introduced very pathetically: I beseech you, brethren. Though he was a great apostle, yet he calls the meanest Christians brethren, a term of affection and concern. He uses entreaty; this is the gospel way: As though God did beseech you by us, Co2 5:20. Though he might with authority command, yet for love's sake he rather beseeches, Plm 1:8, Plm 1:9. The poor useth entreaty, Pro 18:23. This is to insinuate the exhortation, that it might come with the more pleasing power. Many are sooner wrought upon if they be accosted kindly, are more easily led than driven. Now observe,

[1.] The duty pressed - to present our bodies a living sacrifice, alluding to the sacrifices under the law, which were presented or set before God at the altar, ready to be offered to him. Your bodies - your whole selves; so expressed because under the law the bodies of beasts were offered in sacrifice, Co1 6:20. Our bodies and spirits are intended. The offering was sacrificed by the priest, but presented by the offerer, who transferred to God all his right, title, and interest in it, by laying his hand on the head of it. Sacrifice is here taken for whatsoever is by God's own appointment dedicated to himself; see Pe1 2:5. We are temple, priest, and sacrifice, as Christ was in his peculiar sacrificing. There were sacrifices of atonement and sacrifices of acknowledgment. Christ, who was once offered to bear the sins of many, is the only sacrifice of atonement; but our persons and performances, tendered to God through Christ our priest, are as sacrifices of acknowledgment to the honour of God. Presenting them denotes a voluntary act, done by virtue of that absolute despotic power which the will has over the body and all the members of it. It must be a free-will offering. Your bodies; not your beasts. Those legal offerings, as they had their power from Christ, so they had their period in Christ. The presenting of the body to God implies not only the avoiding of the sins that are committed with or against the body, but the using of the body as a servant of the soul in the service of God. It is to glorify God with our bodies (Co1 6:20), to engage our bodies in the duties of immediate worship, and in a diligent attendance to our particular callings, and be willing to suffer for God with our bodies, when we are called to it. It is to yield the members of our bodies as instruments of righteousness, Rom 6:13. Though bodily exercise alone profits little, yet in its place it is a proof and product of the dedication of our souls to God. First, Present them a living sacrifice; not killed, as the sacrifices under the law. A Christian makes his body a sacrifice to God, though he does not give it to be burned. A body sincerely devoted to God is a living sacrifice. A living sacrifice, by way of allusion - that which was dead of itself might not be eaten, much less sacrificed, Deu 14:21; and by ways of opposition - "The sacrifice was to be slain, but you may be sacrificed, and yet live on" - an unbloody sacrifice. The barbarous heathen sacrificed their children to their idol-gods, not living, but slain sacrifices: but God will have mercy, and not such sacrifice, though life is forfeited to him. A living sacrifice, that is, inspired with the spiritual life of the soul. It is Christ living in the soul by faith that makes the body a living sacrifice, Gal 2:20. Holy love kindles the sacrifices, puts life into the duties; see Rom 6:13. Alive, that is, to God, Rom 6:11. Secondly, They must be holy. There is a relative holiness in every sacrifice, as dedicated to God. But, besides this, there must be that real holiness which consists in an entire rectitude of heart and life, by which we are conformed in both to the nature and will of God: even our bodies must not be made the instruments of sin and uncleanness, but set apart for God, and put to holy uses, as the vessels of the tabernacle were holy, being devoted to God's service. It is the soul that is the proper subject of holiness; but a sanctified soul communicates a holiness to the body it actuates and animates. That is holy which is according to the will of God; when the bodily actions are no, the body is holy. They are the temples of the Holy Ghost, Co1 6:19. Possess the body in sanctification, Th1 4:4, Th1 4:5.

[2.] The arguments to enforce this, which are three: - First, Consider the mercies of God: I beseech you by the mercies of God. An affectionate obtestation, and which should melt us into a compliance: dia tōn oiktirmōn tou Theou. This is an argument most sweetly cogent. There is the mercy that is in God and the mercy that is from God-mercy in the spring and mercy in the streams: both are included here; but especially gospel-mercies (mentioned ch. 11), the transferring of what the Jews forfeited and lost by their unbelief unto us Gentiles (Eph 3:4-6): the sure mercies of David, Isa 55:3. God is a merciful God, therefore let us present our bodies to him; he will be sure to use them kindly, and knows how to consider the frames of them, for he is of infinite compassion. We receive from him every day the fruits of his mercy, particularly mercy to our bodies: he made them, he maintains them, he bought them, he has put a great dignity upon them. It is of the Lord's mercies that we are not consumed, that our souls are held in life; and the greatest mercy of all is that Christ hath made not his body only, but his soul, an offering for sin, that he gave himself for us and gives himself to us. Now surely we cannot but be studying what we shall render to the Lord for all this. And what shall we render? Let us render ourselves as an acknowledgment of all these favours - all we are, all we have, all we can do; and, after all, it is but very poor returns for very rich receivings: and yet, because it is what we have, Secondly, It is acceptable to God. The great end we should all labour after is to be accepted of the Lord (Co2 5:9), to have him well-pleased with our persons and performances. Now these living sacrifices are acceptable to God; while the sacrifices of the wicked, though fat and costly, are an abomination to the Lord. It is God's great condescension that he will vouchsafe to accept of any thing in us; and we can desire no more to make us happy; and, if the presenting of ourselves will but please him, we may easily conclude that we cannot bestow ourselves better. Thirdly, It is our reasonable service. There is an act of reason in it; for it is the soul that presents the body. Blind devotion, that has ignorance for the mother and nurse of it, is fit to be paid only to those dunghill-gods that have eyes and see not. Our God must be served in the spirit and with the understanding. There is all the reason in the world for it, and no good reason can possibly be produced against it. Come now, and let us reason together, Isa 1:18. God does not impose upon us any thing hard or unreasonable, but that which is altogether agreeable to the principles of right reason. Tēn logikēn latreian humōn - your service according to the word; so it may be read. The word of God does not leave out the body in holy worship. That service only is acceptable to God which is according to the written word. It must be gospel worship, spiritual worship. That is a reasonable service which we are able and ready to give a reason for, in which we understand ourselves. God deals with us as with rational creatures, and will have us so to deal with him. Thus must the body be presented to God.

(2.) The mind must be renewed for him. This is pressed (Rom 12:2): "Be you transformed by the renewing of your mind; see to it that there be a saving change wrought in you, and that it be carried on." Conversion and sanctification are the renewing of the mind, a change not of the substance, but of the qualities of the soul. It is the same with making a new heart and a new spirit - new dispositions and inclinations, new sympathies and antipathies; the understanding enlightened, the conscience softened, the thoughts rectified; the will bowed to the will of God, and the affections made spiritual and heavenly: so that the man is not what he was - old things are passed away, all things are become new; he acts from new principles, by new rules, with new designs. The mind is the acting ruling part of us; so that the renewing of the mind is the renewing of the whole man, for out of it are the issues of life, Pro 4:23. The progress of sanctification, dying to sin more and more and living to righteousness more and more, is the carrying on of this renewing work, till it be perfected in glory. This is called the transforming of us; it is like putting on a new shape and figure. Mateamorphousthe - Be you metamorphosed. The transfiguration of Christ is expressed by this word (Mat 17:2), when he put on a heavenly glory, which made his face to shine like the sun; and the same word is used Co2 3:18, where we are said to be changed into the same image from glory to glory. This transformation is here pressed as a duty; not that we can work such a change ourselves: we could as soon make a new world as make a new heart by any power of our own; it is God's work, Eze 11:19; Eze 36:26, Eze 36:27. But be you transformed, that is, "use the means which God hath appointed and ordained for it." It is God that turns us, and then we are turned; but we must frame our doings to turn, Hos 5:4. "Lay your souls under the changing transforming influences of the blessed Spirit; seek unto God for grace in the use of all the means of grace." Though the new man be created of God, yet we must put it on (Eph 4:24), and be pressing forward towards perfection. Now in this verse we may further observe,

[1.] What is the great enemy to this renewing, which we must avoid; and that is, conformity to this world: Be not conformed to this world. All the disciples and followers of the Lord Jesus must be nonconformists to this world. Mē suschēmatizesthe - Do not fashion yourselves according to the world. We must not conform to the things of the world; they are mutable, and the fashion of them is passing away. Do not conform either to the lusts of the flesh or the lusts of the eye. We must not conform to the men of the world, of that world which lies in wickedness, not walk according to the course of this world (Eph 2:2); that is, we must not follow a multitude to do evil, Exo 23:2. If sinners entice us, we must not consent to them, but in our places witness against them. Nay, even in things indifferent, and which are not in themselves sinful, we must so far not conform to the custom and way of the world as not to act by the world's dictates as our chief rule, nor to aim at the world's favours as our highest end. True Christianity consists much in a sober singularity. Yet we must take heed of the extreme of affected rudeness and moroseness, which some run into. In civil things, the light of nature and the custom of nations are intended for our guidance; and the rule of the gospel in those cases is a rule of direction, not a rule of contrariety.

[2.] What is the great effect of this renewing, which we must labour after: That you may prove what is that good, and acceptable, and perfect will of God. by the will of God here we are to understand his revealed will concerning our duty, what the Lord our God requires of us. This is the will of God in general, even our sanctification, that will which we pray may be done by us as it is done by the angels; especially his will as it is revealed in the New Testament, where he hath in these last days spoken to us by his Son. First, The will of God is good, and acceptable, and perfect; three excellent properties of a law. It is good (Mic 6:8); it is exactly consonant to the eternal reason of good and evil. It is good in itself. It is good for us. Some think the evangelical law is here called good, in distinction from the ceremonial law, which consisted of statutes that were not good, Eze 20:25. It is acceptable, it is pleasing to God; that and that only is so which is prescribed by him. The only way to attain his favour as the end is to conform to his will as the rule. It is perfect, to which nothing can be added. The revealed will of God is a sufficient rule of faith and practice, containing all things which tend to the perfection of the man of God, to furnish us thoroughly to every good work, Ti2 3:16, Ti2 3:17. Secondly, That it concerns Christians to prove what is that will of God which is good, and acceptable, and perfect; that is, to know it with judgment and approbation, to know it experimentally, to know the excellency of the will of God by the experience of a conformity to it. It is to approve things that are excellent (Phi 1:10); it is dokimazein (the same word that is used here) to try things that differ, in doubtful cases readily to apprehend what the will of God is and to close in with it. It is to be of quick understanding in the fear of the Lord, Isa 11:3. Thirdly, That those are best able to prove what is the good, and acceptable, and perfect will of God, who are transformed by the renewing of their mind. A living principle of grace is in the soul, as far as it prevails, an unbiassed unprejudiced judgment concerning the things of God. It disposes the soul to receive and entertain the revelations of the divine will. The promise is (Joh 7:17), If any man will do his will, he shall know of the doctrine. A good wit can dispute and distinguish about the will of God; while an honest, humble heart, that has spiritual senses exercised, and is delivered into the mould of the word, loves it, and practises it, and has the relish and savour of it. Thus to be godly is to surrender ourselves to God.

2. When this is done, to serve him in all manner of gospel obedience. Some hints of this we have here (Rom 12:11, Rom 12:12), Serving the Lord. Wherefore do we present ourselves to him, but that we may serve him? Act 27:23, Whose I am; and then it follows, whom I serve. To be religious is to serve God. How? (1.) We must make a business of it, and not be slothful in that business. Not slothful in business. There is the business of the world, that of our particular calling, in which we must not be slothful, Th1 4:11. But this seems to be meant of the business of serving the Lord, our Father's business, Luk 2:49. Those that would approve themselves Christians indeed must make religion their business - must choose it, and learn it, and give themselves to it; they must love it, and employ themselves in it, and abide by it, as their great and main business. And, having made it our business, we must not be slothful in it: not desire our own ease, and consult that, when it comes in competition with our duty. We must not drive on slowly in religion. Slothful servants will be reckoned with us wicked servants. (2.) We must be fervent in spirit, serving the Lord. God must be served with the spirit (Rom 1:9; Joh 4:24), under the influences of the Holy Spirit. Whatever we do in religion it is pleasing to God no further than it is done with our spirits wrought upon by the Spirit of God. And there must be fervency in the spirit - a holy zeal, and warmth, and ardency of affection in all we do, as those that love God not only with the heart and soul, but with all our hearts, and with all our souls. This is the holy fire that kindles the sacrifice, and carries it up to heaven, an offering of a sweet-smelling savour. - Serving the Lord. Tō kairō douleuntes (so some copies read it), serving the time, that is, improving your opportunities and making the best of them, complying with the present seasons of grace. (3.) Rejoicing in hope. God is worshipped and honoured by our hope and trust in him, especially when we rejoice in that hope, take a complacency in that confidence, which argues a great assurance of the reality and a great esteem of the excellency of the good hoped for. (4.) Patient in tribulation. Thus also God is served, not only by working for him when he calls us to work, but by sitting still quietly when he calls us to suffer. Patience for God's sake, and with an eye to his will and glory, is true piety. Observe, Those that rejoice in hope are likely to be patient in tribulation. It is a believing prospect of the joy set before us that bears up the spirit under all outward pressure. (5.) Continuing instant in prayer. Prayer is a friend to hope and patience, and we do in it serve the Lord. Proskarterountes. It signifies both fervency and perseverance in prayer. We should not be cold in the duty, nor soon weary of it, Luk 18:1; Th1 5:17; Eph 6:18; Col 4:2. This is our duty which immediately respects God.

II. Concerning our duty which respects ourselves; this is sobriety.

1. A sober opinion of ourselves, Rom 12:3. It is ushered in with a solemn preface: I say, through the grace given unto me: the grace f wisdom, by which he understood the necessity and excellency of this duty; the grace of apostleship, by which he had authority to press and enjoin it. "I say it, who am commissioned to say it, in God's name. I say it, and it is not for you to gainsay it." It is said to every one of us, one as well as another. Pride is a sin that is bred in the bone of all of us, and we have therefore each of us need to be cautioned and armed against it. - Not to think of himself more highly than he ought to think. We must take heed of having too great an opinion of ourselves, or putting too high a valuation upon our own judgments, abilities, persons, performances. We must not be self-conceited, nor esteem too much our own wisdom and other attainments, not think ourselves to be something, Gal 6:3. There is a high thought of ourselves which we may and must have to think ourselves too good to be the slaves of sin and drudges to this world. But, on the other hand, we should think soberly, that is, we must have a low and modest opinion of ourselves and our own abilities, our gifts and graces, according to what we have received from God, and not otherwise. We must not be confident and hot in matters of doubtful disputation; not stretch ourselves beyond our line; not judge and censure those that differ from us; not desire to make a fair show in the flesh. These and the like are the fruits of a sober opinion of ourselves. The words will bear yet another sense agreeable enough. Of himself is not in the original; therefore it may be read, That no man be wise above what he ought to be wise, but be wise unto sobriety. We must not exercise ourselves in things too high for us (Psa 131:1, Psa 131:2), not intrude into those things which we have not seen (Col 2:18), those secret things which belong not to us (Deu 29:29), not covet to be wise above what is written. There is a knowledge that puffs up, which reaches after forbidden fruit. We must take heed of this, and labour after that knowledge which tends to sobriety, to the rectifying of the heart and the reforming of the life. Some understand it of the sobriety which keeps us in our own place and station, from intruding into the gifts and offices of others. See an instance of this sober modest care in the exercise of the greatest spiritual gifts, Co2 10:13-15. To this head refers also that exhortation (Rom 12:16), Be not wise in your own conceits. It is good to be wise, but it is bad to think ourselves so; for there is more hope of a fool than of him that is wise in his own eyes. It was an excellent thing for Moses to have his face shine and not know it. Now the reasons why we must have such a sober opinion of ourselves, our own abilities and attainments, are these: -

(1.) Because whatever we have that is good, God hath dealt it to us; every good and perfect gift comes from above, Jam 1:17. What have we that we have not received? And, if we have received it, why then do we boast? Co1 4:7. The best and most useful man in the world is no more, no better, than what the free grace of God makes him every day. When we are thinking of ourselves, we must remember to think not how we attained, as though our might and the power of our hand had gotten us these gifts; but think how kind God hath been to us, for it is he that gives us power to do any thing that is good, and in him is all our sufficiency.

(2.) Because God deals out his gifts in a certain measure: According to the measure of faith. Observe, The measure of spiritual gifts he calls the measure of faith, for this is the radical grace. What we have and do that is good is so far right and acceptable as it is founded in faith, and flows from faith, and no further. Now faith, and other spiritual gifts with it, are dealt by measure, according as Infinite Wisdom sees meet for us. Christ had the Spirit given him without measure, Joh 3:34. But the saints have it by measure; see Eph 4:7. Christ, who had gifts without measure, was meek and lowly; and shall we, that are stinted, be proud and self-conceited?

(3.) Because God has dealt out gifts to others as well as to us: Dealt to every man. Had we the monopoly of the Spirit, or a patent to be sole proprietors of spiritual gifts, there might be some pretence for this conceitedness of ourselves; but others have their share as well as we. God is a common Father, and Christ a common root, to all the saints, who all drive virtue from him; and therefore it ill becomes us to lift up ourselves, and to despise others, as if we only were the people in favour with heaven, and wisdom should die with us. This reasoning he illustrates by a comparison taken from the members of the natural body (as Co1 12:12; Eph 4:16): As we have many members in one body, etc., Rom 12:4, Rom 12:5. Here observe, [1.] All the saints make up one body in Christ, who is the head of the body, and the common centre of their unity. Believers lie not in the world as a confused disorderly heap, but are organized and knit together, as they are united to one common head, and actuated and animated by one common Spirit. [2.] Particular believers are members of this body, constituent parts, which speak them less than the whole, and in relation to the whole, deriving life and spirits from the head. Some members in the body are bigger and more useful than others, and each receives spirits from the head according to its proportion. if the little finger should receive as much nourishment as the leg, how unseemly and prejudicial would it be! We must remember that we are not the whole; we think above what is meet if we think so; we are but parts and members. [3.] All the members have not the same office (Rom 12:4), but each hath its respective place and work assigned it. The office of the eye is to see, the office of the hand is to work, etc. So in the mystical body, some are qualified for, and called to, one sort of work; others are, in like manner, fitted for, and called to, another sort of work. Magistrates, ministers, people, in a Christian commonwealth, have their several offices, and must not intrude one upon another, nor clash in the discharge of their several offices. [4.] Each member hath its place and office, for the good and benefit of the whole, and of every other member. We are not only members of Christ, but we are members one of another, Rom 12:5. We stand in relation one to another; we are engaged to do all the good we can one to another, and to act in conjunction for the common benefit. See this illustrated at large, Co1 12:14, etc. Therefore we must not be puffed up with a conceit of our own attainments, because, whatever we have, as we received it, so we received it not for ourselves, but for the good of others.

2. A sober use of the gifts that God hath given us. As we must not on the one hand be proud of our talents, so on the other hand we must not bury them. Take heed lest, under a pretence of humility and self-denial, we be slothful in laying out ourselves for the good of others. We must not say, "I am nothing, therefore I will sit still, and do nothing;" but, "I am nothing in myself, and therefore I will lay out myself to the utmost in the strength of the grace of Christ." He specifies the ecclesiastical offices appointed in particular churches, in the discharge of which each must study to do his own duty, for the preserving of order and the promotion of edification in the church, each knowing his place and fulfilling it. Having then gifts. The following induction of particulars supplies the sense of this general. Having gifts, let us use them. Authority and ability for the ministerial work are the gift of God. - Gifts differing. The immediate design is different, though the ultimate tendency of all is the same. According to the grace, Charismata kata tēn charin. The free grace of God is the spring and original of all the gifts that are given to men. It is grace that appoints the office, qualifies and inclines the person, works both to will and to do. There were in the primitive church extraordinary gifts of tongues, of discerning, of healing; but he speaks here of those that are ordinary. Compare Co1 12:4; Ti1 4:14; Pe1 4:10. Seven particular gifts he specifies (Rom 12:6-8), which seem to be meant of so many distinct offices, used by the prudential constitution of many of the primitive churches, especially the larger. There are two general ones here expressed by prophesying and ministering, the former the work of the bishops, the latter the work of the deacons, which were the only two standing officers, Phi 1:1. But the particular work belonging to each of these might be, and it should seem was, divided and allotted by common consent and agreement, that it might be done the more effectually, because that which is every body's work is nobody's work, and he despatches his business best that is vir unius negotii - a man of one business. Thus David sorted the Levites (Ch1 23:4, Ch1 23:5), and in this wisdom is profitable to direct. The five latter will therefore be reduced to the two former.

(1.) Prophecy. Whether prophecy, let us prophesy according to the proportion of faith. It is not meant of the extraordinary gifts of foretelling things to come, but the ordinary office of preaching the word: so prophesying is taken, Co1 14:1-3, etc.; Co1 11:4; Th1 5:20. The work of the Old Testament prophets was not only to foretel future things, but to warn the people concerning sin and duty, and to be their remembrancers concerning that which they knew before. And thus gospel preachers are prophets, and do indeed, as far as the revelation of the word goes, foretel things to come. Preaching refers to the eternal condition of the children of men, points directly at a future state. Now those that preach the word must do it according to the proportion of faith - kata tēn analogian tēs pisteōs, that is, [1.] As to the manner of our prophesying, it must be according to the proportion of the grace of faith. He had spoken (Rom 12:3) of the measure of faith dealt to every man. Let him that preaches set all the faith he hath on work, to impress the truths he preaches upon his own heart in the first place. As people cannot hear well, so ministers cannot preach well, without faith. First believe and then speak, Psa 116:10; Co2 4:13. And we must remember the proportion of faith - that, though all men have not faith, yet a great many have besides ourselves; and therefore we must allow others to have a share of knowledge and ability to instruct, as well as we, even those that in less things differ from us. "Hast thou faith? Have it to thyself; and do not make it a ruling rule to others, remembering that thou hast but thy proportion." [2.] As to the matter of our prophesying, it must be according to the proportion of the doctrine of faith, as it is revealed in the holy scriptures of the Old and New Testament. By this rule of faith the Bereans tried Paul's preaching, Act 17:11. Compare Act 26:22; Gal 1:9. There are some staple-truths, as I may call them, some prima axiomata - first axioms, plainly and uniformly taught in the scripture, which are the touchstone of preaching, by which (though we must not despise prophesying) we must prove all things, and then hold fast that which is good, Th1 5:20, Th1 5:21. Truths that are more dark must be examined by those that are more clear; and then entertained when they are found to agree and comport with the analogy of faith; for it is certain one truth can never contradict another. See here what ought to be the great care of preachers - to preach sound doctrine, according to the form of wholesome words, Tit 2:8; Ti2 1:13. It is not so necessary that the prophesying be according to the proportion of art, the rules of logic and rhetoric; but it is necessary that it be according to the proportion of faith: for it is the word of faith that we preach. Now there are two particular works which he that prophesieth hath to mind-teaching and exhorting, proper enough to be done by the same person at the same time, and when he does the one let him mind that, when he does the other let him do that too as well as he can. If, by agreement between the ministers of a congregation, this work be divided, either constantly or interchangeably, so that one teaches and the other exhorts (that is, in our modern dialect, one expounds and the other preaches), let each do his work according to the proportion of faith. First, let him that teacheth wait on teaching. Teaching is the bare explaining and proving of gospel truths, without practical application, as in the expounding of the scripture. Pastors and teachers are the same office (Eph 4:11), but the particular work is somewhat different. Now he that has a faculty of teaching, and has undertaken that province, let him stick to it. It is a good gift, let him use it, and give his mind to it. He that teacheth, let him be in his teaching; so some supply it, Ho didaskōn, en tē didaskalia. Let him be frequent and constant, and diligent in it; let him abide in that which is his proper work, and be in it as his element. See Ti1 4:15, Ti1 4:16, where it is explained by two words, en toutois isthi, and epimene autois, be in these things and continue in them. Secondly, Let him that exhorteth wait on exhortation. Let him give himself to that. This is the work of the pastor, as the former of the teacher; to apply gospel truths and rules more closely to the case and condition of the people, and to press upon them that which is more practical. Many that are very accurate in teaching may yet be very cold and unskilful in exhorting; and on the contrary. The one requires a clearer head, the other a warmer heart. Now where these gifts are evidently separated (that the one excels in the one and the other in the other) it conduces to edification to divide the work accordingly; and, whatsoever the work is that we undertake, let us mind it. To wait on our work is to bestow the best of our time and thoughts upon it, to lay hold of all opportunities for it, and to study not only to do it, but to do it well.

(2.) Ministry. If a man hath diakonian - the office of a deacon, or assistant to the pastor and teacher, let him use that office well - a churchwarden (suppose), an elder, or an overseer of the poor; and perhaps there were more put into these offices, and there was more solemnity in them, and a greater stress of care and business lay upon them in the primitive churches, than we are now well aware of. It includes all those offices which concern the ta exō of the church, the outward business of the house of God. See Neh 11:16. Serving tables, Act 6:2. Now let him on whom this care of ministering is devolved attend to it with faithfulness and diligence; particularly, [1.] He that giveth, let him do it with simplicity. Those church-officers that were the stewards of the church's alms, collected money, and distributed it according as the necessities of the poor were. Let them do it en aplotēti - liberally and faithfully; not converting what they receive to their own use, nor distributing it with any sinister design, or with respect of person: not froward and peevish with the poor, nor seeking pretences to put them by; but with all sincerity and integrity, having no other intention in it than to glorify God and do good. Some understand it in

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!

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