Romans · Chapter 12

V. 1. I exhort you-St. Paul uses to suit his exhortations to the doctrines he has been delivering. So here the general use from the whole is contained in the first and second verses. The particular uses follow, from the third verse to the end of the Epistle.

By the tender mercies of God-The whole sentiment is derived from Rom. i.-v. The expression itself is particularly opposed to the wrath of God, Romans 1:18. It has a reference here to the entire gospel, to the whole economy of grace or mercy, delivering us from the wrath of God, and exciting us to all duty.

To present-So Romans 6:13; 16:19; now actually to exhibit before God.

Your bodies-That is, yourselves; a part is put for the whole; the rather, as in the ancient sacrifices of beasts, the body was the whole. These also are particularly named in opposition to that vile abuse of their bodies mentioned, Romans 1:24. Several expressions follow, which have likewise a direct reference to other expressions in the same chapter. A sacrifice-Dead to sin and living-By that life which is mentioned, Romans 1:17; 6:4, &c.

Holy-Such as the holy law requires, Romans 7:12. Acceptable-Romans 8:8.

Which is your reasonable service-The worship of the heathens was utterly unreasonable, Romans 1:18, &c; so was the glorying of the Jews, Romans 2:3, &c. But a Christian acts in all things by the highest reason, from the mercy of God inferring his own duty.

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!] Dia twn oiktirmwn tou Qeou,ù 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 offences. The word oiktirmoj comes from oiktov, compassion; and that from eikw, 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] euarestonu 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, logikhn latreian, 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 diJ alogwn, of irrational creatures, i.e. the lambs, rams, kids, bulls, goats, &c., which were offered under the law. The Christian service or worship is logikh, 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, logikhn latreian, “a religious service according to reason,” one rationally performed. The Romanists make this distinction between latreia, and douleia, 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 douleia, douleia, services, is used by the Septuagint to express the Divine worship. See Deuteronomy 13:4; Judges 2:7; 1 Samuel 7:3, and 1 Samuel 12:10: and in the New Testament, Matthew 6:24; Luke 6:23; Romans 16:18; Colossians 3:24. The angel refused douleian, douleia, Revelation 22:7, because he was sundoulov sundoulos, a fellow servant; and the Divine worship is more frequently expressed by this word douleia, douleia, service, than by latreia, 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 Leviticus 23:7, 8, 21; Numbers 28:18; yea, the word signifies cruel and base bondage, Deuteronomy 28:48: once in the New Testament it is taken for the worship of the creatures, Romans 1:25. The worshipping of idols is forbidden under the word latreia, latreia, thirty-four times in the Old Testament, and once in the New, as above; and twenty-three times under the term douleia, doaleia, in the Old Testament; and St. Paul uses douleuein qew, and latreuein qew indifferently, for the worship we owe to God. See Romans 1:9, 25; 12:1, Galatians 4:8, 9; 1 Thessalonians 1:9; Matthew 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 1. I beseech you therefore, brethren — Paul uses to suit his exhortations to the doctrines he has been delivering. So here the general exhortation to universal holiness, grounded on, and inferred from, the whole of the preceding part of the epistle, is contained in the first and second verses. Particular advices and precepts follow from the third verse to the end of the epistle. By the mercies — Dia twn oiktirmwn, the bowels of mercies, or tender mercies of God — The whole sentiment is derived from chap. 1.-5.; the expression itself is particularly opposed to the wrath of God, Romans 1:18. It has a reference here to the entire gospel, to the whole economy of grace or mercy, delivering us from the wrath of God, and exciting us to all duty. “The love,” says Macknight, “which God hath expressed in our redemption by Christ, and in making us [true] members of his church, is the most winning of all considerations to engage us to obey God; especially as his commands are calculated to make us capable of the blessings he proposes to bestow on us in the next life. We should therefore habitually recollect this powerful motive, and particularly when any difficult duty is to be performed.” That — Instead of the animal victims, whose slaughtered bodies you have been accustomed to offer, either to the true God, or to idols, you would now present — As it were, at his spiritual altar; your own bodies — That is, yourselves, as he expresses himself, Romans 6:13, a part being put for the whole; and the rather, as in the ancient sacrifices of beasts, to which he alludes, the body was the whole. These also are particularly named, in opposition to the abominable abuse of their bodies, of which the heathen were guilty, mentioned Romans 1:24. And several other expressions follow, which have likewise a direct reference to other expressions in the same chapter. To this we may add, that having taught, Romans 7:5, 18, 23, that the body, with its lusts, is the source and seat of sin, he exhorted the Romans, very properly, to present their bodies to God a sacrifice, by putting the lusts and appetites thereof to death. It may be proper to observe, also, that the word parasthsai, here rendered to present, is the word by which the bringing of an animal to the altar to be sacrificed was expressed. A sacrifice — Dedicated to God entirely and irrevocably; (for in the ancient sacrifices, the animals were wholly given, and were not taken back again;) made dead to the world and sin, being slain by the commandment, (Romans 7:9,) or by the sword of the Spirit, which is the word of God, and is quick and powerful to effect this death, (Hebrews 4:12,) and living by that life which is mentioned Romans 1:17, 6:4, &c.; that is, by faith in the gospel, the law of the spirit of life in Christ Jesus; and thus made a living sacrifice indeed; holy — A sacrifice such as the holy law requires, and the Holy Spirit produces. This is spoken in allusion to the sacrifices under the law being required to be without blemish. Acceptable — A sacrifice of a sweet-smelling savour. The sum is, Let your whole souls, with all their faculties, and your bodies, with all their members, being sanctified and animated by divine grace, be dedicated to, and employed in the service of him to whom you are under such immense obligations. Which is your reasonable service — Such a sacrifice is reasonable, not merely because, as Beza observes, it is the sacrifice of a rational creature; whereas the sacrifices of birds and beasts, &c, were sacrifices, alogwn zwwn, of irrational animals; but because the whole worship and service is highly, nay, infinitely reasonable, being the worship and service of faith, love, and obedience, the objects of which are divine truth and love, and wise, just, holy, and kind commands: or, in other words, affections and dispositions, words and actions, suited to the divine perfections, and the relations subsisting between us and God, as our Creator, Preserver, Redeemer, Saviour, friend, and father in Christ Jesus. And as the sacrifice is thus reasonable, it is equally reasonable that we should offer it, being under indispensable, yea, infinite obligations so to do. So that in offering this sacrifice, and in all things, a Christian acts by the highest reason, from the mercy of God inferring his own duty.

Verse 1. I beseech you therefore, brethren, by the mercies of God. Under the form of entreaty he now tenderly exhorts them, in return for all the glory of redeeming love, to present their bodies to God, in chastity and in temperance, as temples of the Most High. Herodotus, the Greek priest, confesses that in the festival of Venus, the better sort of folks presented themselves to pay their respects to the goddess, while the lower sort indulged in crimes that cannot be named. Romans 1:24. The spirit of the exhortation is, seeing that God had called the Roman saints to all the glory of his covenant, they should now be a holy nation, consecrated to the living God, serving him daily with prayer and praise. Such a sacrifice must be presented without spot; and acceptably, for servants should be employed in services most acceptable to their master. It is a rational oblation, that a creature should live to the glory of his Creator; and especially with regard to spiritual endowments, which the sequent arguments seem to indicate as here intended.

HOLINESS OF HEART AND LIFE, 1, 2.

1. Therefore—As the grand deduction from the great doctrine of justification and sanctification by perfect faith taught in the last eleven chapters, I beseech you, brethren, consecrate yourselves by full faith unto God’s perfect will. (Note on Romans 2:6; 10:10.) Thus this ethical section becomes a full and beautiful expansion of chapter 6, in which the apostle denies that the doctrine of faith is conducive to sin, and shows theoretically that it is the powerful incentive to holiness. That production of holiness he now deduces from that faith. By the mercies of God—As revealed through the way of faith. Bodies—In spiritual parallelism with the body of the sacrificial victim. Yet not only is there parallelism, but there is contrast. The victim’s body is a dead body; the Christian’s a living, active body. The sacrifice of the victim was a mere animal service; that of the Christian is a rational one. And though both were alike holy and acceptable, yet there is an immeasurably higher gradation of the holy and acceptable in the Christian just because his is a rational service.

2. And—By the power of this complete surrendering faith. Conformed— Is external, while transformed is internal. Full effective faith reforms us from the image of the world, and conforms to the model of the divine will. And when that is completed in the glorified man he is renewed in the divine likeness. To this world—The word for world here, aiwn, signifies not the physical frame of the globe, (for which kosmov is the more proper term,) but the living world or age of man. The nonconformity here does not consist of that cheap nonconformity which consists of a peculiar fashion of coat or bonnet. Christianity does not prescribe a certain fashion or costume, or a special grammar. Conformity to our age in things involving no sin or moral depravation is right. It is a waste of moral strength where there is so much real sin and ruin in the world to expend our efforts on incidental trifles. And it was a terribly heathen world in which these Romans lived and the apostle wrote. Christianity had not softened and shaded the world to its own likeness. Hence the external non-conformity of that age meant a wider contrast than is possible now between the Christian and his more immediate surrounding world. Yet in the receding background our present age darkens into a darkness almost as deep as heathenism itself. The age still largely lies in wickedness. Transformed… renewing… mind—The apostle strikes deeply. True perfected faith renews the mind, and changes it from the world’s fashion to the model of God’s will. Prove—That is, may test or ascertain by a full, rich actual experience. The will of God here is God’s wish or requirement from us. And the terms good, acceptable, and perfect are not, as in our translation, adjectives qualifying will, but adjective nouns in apposition with it. The real meaning, then, is, Ye may prove what God’s requirement of us is; namely, the good, the acceptable, and the perfect. Faith, therefore, is our self-commitment to God, and to all goodness, acceptability, and perfection.

II. THE CYCLE OF CHRISTIAN DUTIES, SPRINGING FROM THIS FAITH.

1. Duties as to the unity of the Church are the following two, 3-16:

1. A Tempered Filling each one’s Official or Charismatic Place in the Church Unity, 3-8.

Ver. 1. Practical application of the foregoing exposition, and especially of its last words.

Then, or therefore: since God is the Source, Agent, and Object of all we have and are.

Exhort: to speak words prompting action or endurance: so Romans 12:8; Romans 15:30; 16:17. Exhortation amid difficulty or sorrow assumes the forms of encouragement or comfort: same Greek word in this sense in Romans 1:12; 2 Corinthians 1:4, 6; 7:6, 7, 13. Compassions: cognate word in Romans 9:15: the various manifestations of God’s pity for mankind, including specially the mercy of Romans 11:32.

Present: see under Romans 6:13.

Your bodies: including hands, feet, lips: parallel to “your members” in Romans 6:13. We present our bodies when we resolve henceforth to use our bodily powers only to work out the purposes of God. This is practically the same as presenting ourselves to God: for only through our bodies does the world act upon us and we upon the world. But the mode of thought is different. This verse looks upon the man within as the priest who lays upon the altar, not the body of a dead sheep, but his own living body.

Sacrifice: so Philippians 4:18; Hebrews 13:15; 1 Peter 2:5. Our bodies have now the sacredness associated in the mind of a Jew with the animals laid on the brazen altar.

Living: in contrast to the dead animal sacrifices. While our feet and lips can run and speak, we give them to God that they may run and speak for Him. This presentation makes our bodies holy, as it did the sacrificial animals: Exodus 29:37. Henceforth they exist only to work out His purposes: a close parallel in Romans 6:19.

Well-pleasing to God: so Romans 14:18; 2 Corinthians 5:9; Ephesians 5:10; Philippians 4:18; Hebrews 13:16, 21. Although their bodies had been defiled by sin, yet when laid upon the altar they were acceptable to God, acceptable because a man’s own body is the noblest sacrifice he has to offer.

Service: as in Romans 1:9, 25; 9:4; Hebrews 9:1, 6. It keeps up the reference to Jewish ritual. To present our bodies, is the worship prescribed for us.

Rational: a service rendered by the reasoning spirit within. The temple sacrifices might be merely outward and mechanical. These words are a comment on the foregoing exhortation.

V. 2. And be not conformed-Neither in judgment, spirit, nor behaviour. To this world-Which, neglecting the will of God, entirely follows its own. That ye may prove-Know by sure trial; which is easily done by him who has thus presented himself to God.

What is that good, and acceptable, and perfect will of God-The will of God is here to be understood of all the preceptive part of Christianity, which is in itself so excellently good, so acceptable to God, and so perfective of our natures.

Verse 2. And be not conformed to this world] By this world, aiwni toutw, 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 hzh µlw[ 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] Metamorfousqe, 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, Ephesians 4:23, are not renewed, an outward change is of but little worth, and but of short standing.

That ye may prove] eiv to dokimazein, 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, euapeston, well pleasing to and well received by every mind that is renewed and transformed.

And perfect] teleion, 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, Ezekiel 20:25; acceptable, in opposition to those sacrifices and offerings which God would not accept, as it is written, Psalms 40:6Psalm 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 2. And be not conformed — Neither in judgment, spirit, nor behaviour; to this vain and sinful world — Which, neglecting the will of God, entirely follows its own; but be ye transformed — Regenerated and created anew; by the renewing of your minds — Of your understandings, wills, and affections, through the influence of the Spirit of God, Titus 3:5Titus

Ver. 2. Be not conformed to this world. This was once your all; but the world is now only the land of your pilgrimage. The anguish of heart, because my dress, my house and style, are not equal to my neighbour’s, ceases when Christ is all and in all. Renovation of soul into all the image and glory of God is now the one desire of the saints.

HOLINESS OF HEART AND LIFE, 1, 2.

1. Therefore—As the grand deduction from the great doctrine of justification and sanctification by perfect faith taught in the last eleven chapters, I beseech you, brethren, consecrate yourselves by full faith unto God’s perfect will. (Note on Romans 2:6; 10:10.) Thus this ethical section becomes a full and beautiful expansion of chapter 6, in which the apostle denies that the doctrine of faith is conducive to sin, and shows theoretically that it is the powerful incentive to holiness. That production of holiness he now deduces from that faith. By the mercies of God—As revealed through the way of faith. Bodies—In spiritual parallelism with the body of the sacrificial victim. Yet not only is there parallelism, but there is contrast. The victim’s body is a dead body; the Christian’s a living, active body. The sacrifice of the victim was a mere animal service; that of the Christian is a rational one. And though both were alike holy and acceptable, yet there is an immeasurably higher gradation of the holy and acceptable in the Christian just because his is a rational service.

2. And—By the power of this complete surrendering faith. Conformed— Is external, while transformed is internal. Full effective faith reforms us from the image of the world, and conforms to the model of the divine will. And when that is completed in the glorified man he is renewed in the divine likeness. To this world—The word for world here, aiwn, signifies not the physical frame of the globe, (for which kosmov is the more proper term,) but the living world or age of man. The nonconformity here does not consist of that cheap nonconformity which consists of a peculiar fashion of coat or bonnet. Christianity does not prescribe a certain fashion or costume, or a special grammar. Conformity to our age in things involving no sin or moral depravation is right. It is a waste of moral strength where there is so much real sin and ruin in the world to expend our efforts on incidental trifles. And it was a terribly heathen world in which these Romans lived and the apostle wrote. Christianity had not softened and shaded the world to its own likeness. Hence the external non-conformity of that age meant a wider contrast than is possible now between the Christian and his more immediate surrounding world. Yet in the receding background our present age darkens into a darkness almost as deep as heathenism itself. The age still largely lies in wickedness. Transformed… renewing… mind—The apostle strikes deeply. True perfected faith renews the mind, and changes it from the world’s fashion to the model of God’s will. Prove—That is, may test or ascertain by a full, rich actual experience. The will of God here is God’s wish or requirement from us. And the terms good, acceptable, and perfect are not, as in our translation, adjectives qualifying will, but adjective nouns in apposition with it. The real meaning, then, is, Ye may prove what God’s requirement of us is; namely, the good, the acceptable, and the perfect. Faith, therefore, is our self-commitment to God, and to all goodness, acceptability, and perfection.

II. THE CYCLE OF CHRISTIAN DUTIES, SPRINGING FROM THIS FAITH.

1. Duties as to the unity of the Church are the following two, 3-16:

1. A Tempered Filling each one’s Official or Charismatic Place in the Church Unity, 3-8.

Ver. 2. Another general exhortation in addition to that in Romans 12:1:

and be not etc. Fashioned-like, or along-with: to share the same outward appearance: same word in 1 Peter 1:14, a close parallel. Simpler cognate form in 1 Corinthians 7:31, <502308> Philippians 2:8. This age: the whole current of life and influence around us, except so far as it is controlled by Christ: same words in 1 Corinthians 1:20; 2:6, 8; 2 Corinthians 4:4; Galatians 1:4; Ephesians 1:21; 2:2, etc. Cp. the word ages in Romans 1:25; 9:5; 11:36; 16:27. This current, unless we pull against it, will carry us along in its own direction, a direction always wrong: and will thus gradually fill us with its own spirit, and fashion us like itself, i.e. give to us an outward guise like its own. The following words show that Paul refers to a conformity of thought and purpose. The change required will affect the details of outward life only so far as these express the mind within. All attempts to distinguish the servants of God by external trifles have utterly failed. We must and ought to do, to a large extent, as those around us do. But God requires in us a total change of purpose; and of outward life only so far as it is a natural outworking of the inward change.

Transformed: same word in Matthew 17:2; Mark 9:2; 2 Corinthians 3:18: an altered outward appearance resulting usually from inward change. On the word form, see under Romans 2:20. Be transformed: a change progressing day by day.

Renewal: same or cognate word in Titus 3:5; 2 Corinthians 4:16; Colossians 3:10; Hebrews 6:6. God gives up to blindness the mind of those who forget Him, so that moral objects no longer appear in their true colours. Depravity of the whole man is the result. Cp. Romans 1:24, 28. But to those who believe God gradually gives back the power of correct moral vision. And, since a man’s character is formed by his estimate of what is good or bad, the restoration of moral vision gradually changes the whole man. Thus by the renewal of the mind, we are ourselves day by day transformed. The two present imperatives denote gradual and opposite changes.

In order that etc.: purpose to be attained by the renewal and transformation, viz. that they may day by day (infinitive present) so test the actions possible to them as to find out

the will of God concerning them. This we are better able to do as we grow in spiritual life: and this ability to discriminate is one of God’s best gifts. The will of God is good (Romans 7:12) in its effect upon us and others, and well-pleasing to God.

Mature: worthy of full-grown men in Christ: see under 1 Corinthians 2:6. This is more accurate than the rendering perfect, which is very liable to be misunderstood. Paul desires that God may give to his readers clear moral insight; because only thus can they rightly estimate conduct and find out what God wills them to do, i.e. what is really for their good, pleasing to God, and worthy of Christian manhood. Thus the moral change resulting from mental renewal reacts on the mind and increases its power of discerning right and wrong. Notice here the first mention, except Romans 8:13, of the gradual development of the Christian life. These verses describe the effect of the Gospel on the entire man. The body is to be laid on the altar of God, the mind to be restored to primal clearness of vision, and the whole man to be transformed: in spite of influences tending to fashion him like the current of things around. We have now entered the school of Christian morals. Its portal is a doctrine already taught in Romans 6:13. Thus the Gospel leads to morality, this last beginning with spiritual worship.

V. 3. And I say-He now proceeds to show what that will of God is. Through the grace which is given to me-He modestly adds this, lest he should seem to forget his own direction.

To every one that is among you-Believers at Rome. Happy, had they always remembered this!

The measure of faith-Treated of in the first and following chapters, from which all other gifts and graces flow.

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, h cariv, in Ephesians 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] mh uperfronein, 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] alla fronein eiv to swfronein. The reader will perceive here a sort of paronomasia, or play upon words: fronein, from frhn, the mind, signifies to think, mind, relish, to be of opinion, &c.; and swfronein from soov, sound, and frhn, 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.] metron pistewv. It is very likely, as Dr. Moore has conjectured, that the pistiv, 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 Romans 12:6.

3:5. Thus, Ephesians 4:22-25, the new man is described as renewed in the spirit of his mind; that is, in all his faculties; in his affections and will, as well as in his understanding: in consequence whereof his whole conduct becomes holy and virtuous. That ye may prove — May be enabled to discern, approve, and know, not merely speculatively, but experimentally and practically, and by sure trial; what is the good, and acceptable, and perfect will of God — The will of God is here to be understood of all the preceptive part of Christianity, which is in itself so excellently good, so acceptable to God, and so perfective of our nature: and it is here “set in opposition, on the one hand, to the idolatrous rites of worship practised by the heathen, which in their own nature were extremely bad; and, on the other, to the unprofitable ceremonies and sacrifices of the law of Moses, concerning which God himself declared that he had no pleasure in them, Hebrews 10:5-9. The rites of Moses, therefore, in which the Jews gloried, were no longer acceptable to God. Whereas the duties recommended by the apostle are of eternal obligation, and separate the people of God from the wicked in a more excellent manner than the Jews had been separated from idolaters by the rites of Moses.” — Macknight. Verse 3. For I say — As if he had said, You must be renewed, in order that you may walk as it is your indispensable duty and great privilege to do. He proceeds to show what that will of God is, which he had just spoken of: through the grace which is given to me — He chiefly means, given him as an inspired apostle, whereby he was qualified and authorized to direct the believers at Rome, in their duty in general, and in the exercise of their gifts, and the execution of their offices in particular. And he modestly mentions the grace of God as the source of his authority and qualifications for this office, lest he should seem to forget his own direction; to every one that is among you — To all and each of you, who profess Christianity at Rome: well would it have been if the Christians there had always remembered his advice! Not to think of himself more highly than he ought to think — On account of any special gift conferred on him, or any public office assigned him in the church; not to be lifted up with pride on account of it, or of his own wisdom or understanding, so as to arrogate to himself, or take upon him, more authority than he ought. But to think soberly — To think of himself, of his gifts or office, with modesty and humility; according as God hath dealt to every man the measure of faith — From which all other gifts and graces flow. And surely, as if he had said, When you consider it is God who hath given all, there will appear little reason to magnify yourselves on any distinguishing share of his bounty, which any one may have received; especially when you remember that this distribution is made not only, or chiefly, for your own sakes, but out of regard to the good of the whole. From the apostolic caution and advice here given, we may infer that “irregularities in the exercise of spiritual gifts had taken place, or were likely to take place, at Rome as at Corinth, 1 Corinthians 12:14, at Philippi, <500803> Philippians 2:3, and Thessalonica, 1 Thessalonians 5:19,

20. These the apostle endeavoured to correct, or prevent, by the excellent rules prescribed in this passage.”

3. I say—The apostle’s frequent phrase of apostolic authority in this epistle. Through the grace—Of inspired apostleship, the highest position, both official and charismatic, in the young Church. Every man—Official or unofficial. He considers the official first, and the both classes together in 9-21. More highly—To the peace and unity of every Church nothing is more hostile than the over self-esteem by which individuals become arrogant, assuming, and contentions for personal opinions and rank. The special charisms or gifts of the apostolic age did not secure the very possessors of them from these disturbing qualities. Hence the apostle’s striking comparison of even the charismatic Church to a living body where every limb spontaneously and contentedly performs its own part for the corporate interest. The apostle’s play upon the Greek words fronein and swfronein can perhaps be no better rendered into English than by Alford, as follows: “Not to be high minded above that which he ought to be minded, but to be so minded as to be sober minded.” Doubtless the unique word methods of Paul were adopted for the purpose of arresting the attention and impressing the memory. Measure of faith—The measure of endowing and qualifying faith.

ROMANS

SECTION 39 — VARIETY OF GIFTS CH. 12:3-8

For I say, through the grace given to me, to everyone there is among you, not to think extravagantly, beyond what one must needs think, but so to think as to think soberly, as to each one God has divided a measure of faith. For, just as in one body we have many members but the members have not all the same action, so we, the many, are one body in Christ; but individually members one of another. Moreover, having gifts of grace different according to the grace given to us, whether prophecy, let it be according to the proportion of our faith; or ministry, let us be found in our ministry; or he that teaches, in his teaching; or he that exhorts, in his exhortation; he that gives away, let him do it with singleness of heart; he that takes the lead, with earnestness; he that shows mercy, with cheerfulness.

Ver. 3. A reason for seeking to know “the will of God,” viz. that we may thus obtain a correct and humble estimate of ourselves.

The grace given to me: Romans 12:6; 15:15; Ephesians 3:2, 7, 8: cp. Romans 1:5; 1 Corinthians 15:10. All good in Paul is through God’s undeserved favour: consequently His grace is the channel through which he speaks to his readers.

I say… to everyone: an emphatic warning, needed by all.

Think: same word as mind in Romans 8:5-7.

Think-extravagantly: cp. Romans 12:16; 11:20.

One must needs think: not surpassing the estimate which facts compel us to make. All beyond this is extravagant thought.

So as to think-soberly: our aim being to form a reasonable estimate of what we are and can do. Notice the word think, denoting mental activity, and its compounds, four times in this verse.

As to each one etc.: a standard of self-measurement.

Faith: assurance that God’s words will come true: see note under Romans 4:25. A man’s faith determines his spiritual rank. Paul reminds his readers that each one has a measure of faith. That God has divided it to each, implies that faith in its various degrees is His gift. It is so because evoked in us by His promise and by influences leading us to accept it. Yet faith is none the less man’s own free surrender to these influences. It is therefore both our own mental act and God’s gift. The measure of faith includes both the strength of our assurance and the amount of truth embraced by it. Paul thinks here, as Romans 12:4-8 prove, of faith as producing various capacities for Christian service, in part supernatural capacities. Probably God first revealed to a man His purpose to give him some special endowment, and made the endowment conditional on his belief of this special revelation. By these special revelations and influences leading men to believe them God allotted to each a degree of faith. This special belief was but a particular development of the faith by which each one accepted the general Gospel preached to all. Any self-conceit prompted by special capacity for usefulness is destroyed by remembrance that our spiritual stature is measured simply by the degree of our faith; and that this faith is God’s gift to us, a gift possessed in some degree by all Christians.

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;

Verses 4-8. For as we have many members — The apostle proceeds to illustrate his advice by a comparison taken from the members of the human body. All members have not the same office — But different members are appointed to different purposes. So we — Several believers, having different gifts and offices; are one body — All make up one body under Christ the head; and members one of another — Closely connected together, and nearly related to one another, and so bound to be helpful to one another. Having then gifts differing — In their nature, design, and use, although the ultimate tendency of all is the same; according to the grace that is given to us — Gifts are various, but grace is one; and grace, free grace, is the spring and origin of all the gifts which are given to men. It is grace that appoints the offices, calls and qualifies persons to fill them, and works in them both to will and to do. But by grace here the apostle seems chiefly to intend the favour which God manifested, in different respects and degrees, in bestowing gifts upon men. In the primitive church there were divers extraordinary gifts, as that of tongues, that of discerning of spirits, that of healing, with some others mentioned 1 Corinthians 12:4-10. But the apostle speaks here chiefly, if not only, of those that are ordinary. Whether prophecy — This, considered as an extraordinary gift, is that whereby things to come are foretold, or heavenly mysteries are declared to men. But it seems here to signify the ordinary gift of interpreting the Scriptures, and preaching the word of God, which is also the meaning of the expression, 1 Corinthians 14:1, 3. Let us prophesy according to the proportion, or analogy rather, of faith. Or, as Peter expresses it, 1 Peter 4:11, as the oracles of God; according to the general tenor of them; according to that grand scheme of doctrine which is delivered therein, touching the original and fallen state of man, the person and offices, the deity and atonement of Christ, justification by faith, sanctification by the Holy Spirit, inward and outward holiness, the immortality of the soul, the resurrection of the body, a general judgment, and an eternal state of happiness or misery. There is a wonderful analogy between all these doctrines, and a close and intimate connection between the chief heads of that faith which was once delivered to the saints. Every article, therefore, concerning which there is any question, should be determined by this rule: every doubtful scripture interpreted according to the grand truths which run through the whole. Macknight, however, thinks that “the extent and energy of inspiration which was bestowed on some of the believers, is rather intended here, called the measure of faith, verse 3; and that the meaning of the apostle’s direction is, that such as enjoyed the prophetic inspiration were not to imagine, that because some things were revealed to them, they might speak of every thing; but that in prophesying, they were to confine themselves to what was revealed to them.” Or ministry — Although every office performed for the edification of the church was called diakonia, ministry, (see Ephesians 4:12,) and hence the word is applied to the apostleship itself, Acts 1:17, 25; 6:4; and to the evangelist’s office, 2 Timothy 4:5; yet, as the ministry here spoken of is joined with teaching, exhorting, distributing, and showing mercy, which were all stated offices in the church, it is probable that it was also a stated office, and most probably that of deacons, appointed to superintend the temporal affairs of the Christian societies: concerning whom see note on Acts 6:2, 3. Let us wait on our ministering — Let a man employ himself actively and faithfully in his ministration; or he that teacheth — The ignorant, who is appointed to instruct the catechumens, and to fit them for the communion of the church; let him attend to his office of teaching with humility, tenderness, patience, and diligence; or he that exhorteth — Whose peculiar business it was to urge Christians to perform their duty, or to comfort them in their trials, let him continue in his exhortation. He that giveth — Any thing to a charitable use; let him do it with simplicity — Namely, of intention, and unfeigned liberality: neither seeking the applause of men, nor having any other sinister end in view, which he could desire to conceal. Let him act with disinterestedness and impartiality. He that ruleth or presideth, (Greek, proistamenov,) that hath the care of a flock, (see 1 Timothy 5:17,) or presideth in the distribution of charities, which sense the preceding and following clauses appear rather to favour: or, that is appointed to see that they do their duty in any department, (Romans 16:2,) with diligence — Let him perform his office faithfully. He that showeth mercy — In any instance, particularly in relieving the poor and afflicted; with cheerfulness — Rejoicing that he has such an opportunity of being useful to his fellow-creatures.

Ver. 4. All the members have not the same office. The greater part of the churches consisted at first of gifted persons, among whom it was proper to preserve order, that each might officiate in a manner acceptable to God, and useful to the saints.

4. One body—The same effective image of the Church as a body is filly expanded into particulars in 1 Corinthians 12:12-31. The point illustrated here is the quiet and due performance of his appropriate duty by each and every member in his place.

Ver. 4.-5. Further exposition of the foregoing words, as a reason against high thoughts, and especially of the emphasis word to-each-one. In one body: an all-important metaphor, peculiar in the Bible to Paul: see note under 1 Corinthians 12:30.

Members: as in Romans 6:13, a passage already recalled by Romans 12:1.

The same action: the eye, ear, hand, work in totally different ways. The many: as in Romans 5:15, 19.

In Christ: in consequence of our inward union with Christ, we stand in a relation to each other similar to that of the various members of a human body. All high thoughts of self imply under-estimate of others: but we shall not under-estimate those bound to us by a tie of common interest similar to that of the various members of a living body. Same argument in 1 Corinthians 12:12-31.

Members one of another: same word and similar argument in Ephesians 4:25.

V. 5. So we-All believers.

Are one body-Closely connected together in Christ, and consequently ought to be helpful to each other.

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.

Verses 4-8. For as we have many members — The apostle proceeds to illustrate his advice by a comparison taken from the members of the human body. All members have not the same office — But different members are appointed to different purposes. So we — Several believers, having different gifts and offices; are one body — All make up one body under Christ the head; and members one of another — Closely connected together, and nearly related to one another, and so bound to be helpful to one another. Having then gifts differing — In their nature, design, and use, although the ultimate tendency of all is the same; according to the grace that is given to us — Gifts are various, but grace is one; and grace, free grace, is the spring and origin of all the gifts which are given to men. It is grace that appoints the offices, calls and qualifies persons to fill them, and works in them both to will and to do. But by grace here the apostle seems chiefly to intend the favour which God manifested, in different respects and degrees, in bestowing gifts upon men. In the primitive church there were divers extraordinary gifts, as that of tongues, that of discerning of spirits, that of healing, with some others mentioned 1 Corinthians 12:4-10. But the apostle speaks here chiefly, if not only, of those that are ordinary. Whether prophecy — This, considered as an extraordinary gift, is that whereby things to come are foretold, or heavenly mysteries are declared to men. But it seems here to signify the ordinary gift of interpreting the Scriptures, and preaching the word of God, which is also the meaning of the expression, 1 Corinthians 14:1, 3. Let us prophesy according to the proportion, or analogy rather, of faith. Or, as Peter expresses it, 1 Peter 4:11, as the oracles of God; according to the general tenor of them; according to that grand scheme of doctrine which is delivered therein, touching the original and fallen state of man, the person and offices, the deity and atonement of Christ, justification by faith, sanctification by the Holy Spirit, inward and outward holiness, the immortality of the soul, the resurrection of the body, a general judgment, and an eternal state of happiness or misery. There is a wonderful analogy between all these doctrines, and a close and intimate connection between the chief heads of that faith which was once delivered to the saints. Every article, therefore, concerning which there is any question, should be determined by this rule: every doubtful scripture interpreted according to the grand truths which run through the whole. Macknight, however, thinks that “the extent and energy of inspiration which was bestowed on some of the believers, is rather intended here, called the measure of faith, verse 3; and that the meaning of the apostle’s direction is, that such as enjoyed the prophetic inspiration were not to imagine, that because some things were revealed to them, they might speak of every thing; but that in prophesying, they were to confine themselves to what was revealed to them.” Or ministry — Although every office performed for the edification of the church was called diakonia, ministry, (see Ephesians 4:12,) and hence the word is applied to the apostleship itself, Acts 1:17, 25; 6:4; and to the evangelist’s office, 2 Timothy 4:5; yet, as the ministry here spoken of is joined with teaching, exhorting, distributing, and showing mercy, which were all stated offices in the church, it is probable that it was also a stated office, and most probably that of deacons, appointed to superintend the temporal affairs of the Christian societies: concerning whom see note on Acts 6:2, 3. Let us wait on our ministering — Let a man employ himself actively and faithfully in his ministration; or he that teacheth — The ignorant, who is appointed to instruct the catechumens, and to fit them for the communion of the church; let him attend to his office of teaching with humility, tenderness, patience, and diligence; or he that exhorteth — Whose peculiar business it was to urge Christians to perform their duty, or to comfort them in their trials, let him continue in his exhortation. He that giveth — Any thing to a charitable use; let him do it with simplicity — Namely, of intention, and unfeigned liberality: neither seeking the applause of men, nor having any other sinister end in view, which he could desire to conceal. Let him act with disinterestedness and impartiality. He that ruleth or presideth, (Greek, proistamenov,) that hath the care of a flock, (see 1 Timothy 5:17,) or presideth in the distribution of charities, which sense the preceding and following clauses appear rather to favour: or, that is appointed to see that they do their duty in any department, (Romans 16:2,) with diligence — Let him perform his office faithfully. He that showeth mercy — In any instance, particularly in relieving the poor and afflicted; with cheerfulness — Rejoicing that he has such an opportunity of being useful to his fellow-creatures.

Ver. 5. So we being many, are one body in Christ. Whether jews or greeks, bond or free, all are baptized by the Holy Spirit into one body. Love makes all one. St. Cyprian has left us an essay on the unity of the church; but after all, Unitas Ecclesiæ est tantum in Christo, the unity of the church is only in Christ. Rome claims it, and kindly sends to perdition all without her pale. What unity can we have with tyranny like hell, with murders without number, with idolatry wide as the world. Come out of her, my people, that ye be not partakers of her plagues.

5. One body in the faith and atoning mercy of Christ. One of another— Each belonged not only to the whole, but each to the other; since the good order or disorder of one limb affects every other limb. We have here a sight of the organic arrangements of the Roman Church as it existed before a later providential expediency had crystallized it into permanent form, and before the apostle had ever overseen it. The official and charismatic are so blended that while there are unity, and form, and regular cooperation, yet the polity is spontaneous and spiritual, rather than governmental.

Ver. 4.-5. Further exposition of the foregoing words, as a reason against high thoughts, and especially of the emphasis word to-each-one. In one body: an all-important metaphor, peculiar in the Bible to Paul: see note under 1 Corinthians 12:30.

Members: as in Romans 6:13, a passage already recalled by Romans 12:1.

The same action: the eye, ear, hand, work in totally different ways. The many: as in Romans 5:15, 19.

In Christ: in consequence of our inward union with Christ, we stand in a relation to each other similar to that of the various members of a human body. All high thoughts of self imply under-estimate of others: but we shall not under-estimate those bound to us by a tie of common interest similar to that of the various members of a living body. Same argument in 1 Corinthians 12:12-31.

Members one of another: same word and similar argument in Ephesians 4:25.

V. 6. Having then gifts differing according to the grace which is given us-Gifts are various: grace is one.

Whether it be prophecy-This, considered as an extraordinary gift, is that whereby heavenly mysteries are declared to men, or things to come foretold. But it seems here to mean the ordinary gift of expounding scripture. Let us prophesy according to the analogy of faith-St. Peter expresses it, as the oracles of God; according to the general tenor of them; according to that grand scheme of doctrine which is delivered therein, touching original sin, justification by faith, and present, inward salvation. There is a wonderful analogy between all these; and a close and intimate connexion between the chief heads of that faith which was once delivered to the saints. Every article therefore concerning which there is any question should be determined by this rule; every doubtful scripture interpreted according to the grand truths which run through the whole.

Verse 6. Having then gifts differing, &c.] 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 1 Corinthians 11:4, 5; and especially 1 Corinthians 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 Luke 1:76; 7:28; Acts 15:32; 1 Corinthians 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, Romans 12:3, and the proportion of faith, Romans 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 analogia thv pistewv, 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.

Verses 4-8. For as we have many members — The apostle proceeds to illustrate his advice by a comparison taken from the members of the human body. All members have not the same office — But different members are appointed to different purposes. So we — Several believers, having different gifts and offices; are one body — All make up one body under Christ the head; and members one of another — Closely connected together, and nearly related to one another, and so bound to be helpful to one another. Having then gifts differing — In their nature, design, and use, although the ultimate tendency of all is the same; according to the grace that is given to us — Gifts are various, but grace is one; and grace, free grace, is the spring and origin of all the gifts which are given to men. It is grace that appoints the offices, calls and qualifies persons to fill them, and works in them both to will and to do. But by grace here the apostle seems chiefly to intend the favour which God manifested, in different respects and degrees, in bestowing gifts upon men. In the primitive church there were divers extraordinary gifts, as that of tongues, that of discerning of spirits, that of healing, with some others mentioned 1 Corinthians 12:4-10. But the apostle speaks here chiefly, if not only, of those that are ordinary. Whether prophecy — This, considered as an extraordinary gift, is that whereby things to come are foretold, or heavenly mysteries are declared to men. But it seems here to signify the ordinary gift of interpreting the Scriptures, and preaching the word of God, which is also the meaning of the expression, 1 Corinthians 14:1, 3. Let us prophesy according to the proportion, or analogy rather, of faith. Or, as Peter expresses it, 1 Peter 4:11, as the oracles of God; according to the general tenor of them; according to that grand scheme of doctrine which is delivered therein, touching the original and fallen state of man, the person and offices, the deity and atonement of Christ, justification by faith, sanctification by the Holy Spirit, inward and outward holiness, the immortality of the soul, the resurrection of the body, a general judgment, and an eternal state of happiness or misery. There is a wonderful analogy between all these doctrines, and a close and intimate connection between the chief heads of that faith which was once delivered to the saints. Every article, therefore, concerning which there is any question, should be determined by this rule: every doubtful scripture interpreted according to the grand truths which run through the whole. Macknight, however, thinks that “the extent and energy of inspiration which was bestowed on some of the believers, is rather intended here, called the measure of faith, verse 3; and that the meaning of the apostle’s direction is, that such as enjoyed the prophetic inspiration were not to imagine, that because some things were revealed to them, they might speak of every thing; but that in prophesying, they were to confine themselves to what was revealed to them.” Or ministry — Although every office performed for the edification of the church was called diakonia, ministry, (see Ephesians 4:12,) and hence the word is applied to the apostleship itself, Acts 1:17, 25; 6:4; and to the evangelist’s office, 2 Timothy 4:5; yet, as the ministry here spoken of is joined with teaching, exhorting, distributing, and showing mercy, which were all stated offices in the church, it is probable that it was also a stated office, and most probably that of deacons, appointed to superintend the temporal affairs of the Christian societies: concerning whom see note on Acts 6:2, 3. Let us wait on our ministering — Let a man employ himself actively and faithfully in his ministration; or he that teacheth — The ignorant, who is appointed to instruct the catechumens, and to fit them for the communion of the church; let him attend to his office of teaching with humility, tenderness, patience, and diligence; or he that exhorteth — Whose peculiar business it was to urge Christians to perform their duty, or to comfort them in their trials, let him continue in his exhortation. He that giveth — Any thing to a charitable use; let him do it with simplicity — Namely, of intention, and unfeigned liberality: neither seeking the applause of men, nor having any other sinister end in view, which he could desire to conceal. Let him act with disinterestedness and impartiality. He that ruleth or presideth, (Greek, proistamenov,) that hath the care of a flock, (see 1 Timothy 5:17,) or presideth in the distribution of charities, which sense the preceding and following clauses appear rather to favour: or, that is appointed to see that they do their duty in any department, (Romans 16:2,) with diligence — Let him perform his office faithfully. He that showeth mercy — In any instance, particularly in relieving the poor and afflicted; with cheerfulness — Rejoicing that he has such an opportunity of being useful to his fellow-creatures.

Ver. 6. Having then gifts differing according to the grace given to us, let every official person in the church be in his proper place. The pastor prophesying in the sanctuary, the deacon exercising his spiritual and temporal ministry, the teacher edifying the body in love. The exhorter among his catechumens, and the almoners distributing to the necessities of the saints.

6. Gifts—Charisms or supernatural endowments; sometimes added to and heightening particular natural endowments. The possessors of the gifts who are here mentioned might be divided into those of utterance and those of action. To the former class belong prophets, teachers, and exhorters; to the latter ministers, (servitors, stewards,) distributers, (almoners,) compassionaters. (Note on verse 8.)

Prophecy—Primarily, the inspired prediction of future events; secondly, the inspired utterance of any divine truth; thirdly, the living and powerful preaching of truth contained in God’s inspired word. In fact all Bible truth, being originally inspired and taking hold of the eternal future, is prophecy; and every true preacher is in a true sense a prophet. The New Testament prophet blended and exercised by turn, as grace was given him, these various gifts. Proportion of faith—Conceded to each one.

Verse 6b.-8. Practical and detailed application of the foregoing general statement.

Prophecy: an extraordinary gift which made a man the mouthpiece of God: so Exodus 4:16; 7:1. See note under 1 Corinthians 14:40. Proportion: literally analogy, one thing answering to another: cognate verb in Hebrews 12:3. The prophet must make his words to the people correspond to God’s word to him, so far as by faith he comprehends it. He must say no more and no less than he believes that God has said to him. If he speak thus, the strength and compass of the prophet’s faith will be the measure of his prophecy.

Ministry: honourable service by one man for another, like that of the Prime Minister and ministers of religion. Same word in Romans 11:13; 15:31; Luke 10:40; Acts 1:17, 25; 6:1, 4; 1 Corinthians 12:5; 16:15, etc. Cognate noun in Romans 13:4; 15:8; 16:1; Matthew 20:26; 22:13; 23:11; John 2:5, 9: cognate verb in Romans 15:25; Matthew 4:11; 8:15; 20:28; 25:44; John 12:26. The same word is also a technical term for the lower of the two kinds of regular church-officers mentioned in the New Testament: Philippians 1:1; 1 Timothy 3:8, 13. As thus used, we transliterate it deacon. It is unfortunate that the same Greek word requires the two English renderings minister and deacon. In Romans 12:7, the mention of other kinds of work suggests that the word denotes the regular office of a deacon, i.e. apparently one who attended to the material interests of the Church. A close parallel in 1 Peter 4:11.

He that teaches: see under 1 Corinthians 12:28.

Exhorts: same word in Romans 12:1; see note. It is distinct from teaching: so 1 Timothy 6:2; 4:13. Many can rouse to action and endurance those to whom they cannot impart knowledge.

Money to give away is a gift of God’s grace, and a capacity for usefulness. Paul warns us against the great danger in all generosity, a mixed motive. He that takes the lead: either as a regular church-officer or in some special Christian enterprise. The success of any combined effort depends so much on the energy of its leaders that a special obligation to earnestness rests upon them.

Mercy: any kind of help to those in distress: so Romans 9:15, 16, 18; 11:30-32.

With cheerfulness: making the objects of our kindness feel that it is a pleasure to us to help them.

V. 7. Ministering-As deacons.

He that teacheth-Catechumens; for whom particular instructers were appointed.

He that exhorteth-Whose peculiar business it was to urge Christians to duty, and to comfort them in trials.

Verse 7. Or ministry] diakonia simply means the office of a deacon; and what this office was, see in Clarke’s note on “Acts 6:4”, where the subject is largely discussed.

Or he that teacheth] The teacher, didaskalov, was a person whose office it was to instruct others, who thereby catechizing, or simply explaining the grand truths of Christianity.

Verses 4-8. For as we have many members — The apostle proceeds to illustrate his advice by a comparison taken from the members of the human body. All members have not the same office — But different members are appointed to different purposes. So we — Several believers, having different gifts and offices; are one body — All make up one body under Christ the head; and members one of another — Closely connected together, and nearly related to one another, and so bound to be helpful to one another. Having then gifts differing — In their nature, design, and use, although the ultimate tendency of all is the same; according to the grace that is given to us — Gifts are various, but grace is one; and grace, free grace, is the spring and origin of all the gifts which are given to men. It is grace that appoints the offices, calls and qualifies persons to fill them, and works in them both to will and to do. But by grace here the apostle seems chiefly to intend the favour which God manifested, in different respects and degrees, in bestowing gifts upon men. In the primitive church there were divers extraordinary gifts, as that of tongues, that of discerning of spirits, that of healing, with some others mentioned 1 Corinthians 12:4-10. But the apostle speaks here chiefly, if not only, of those that are ordinary. Whether prophecy — This, considered as an extraordinary gift, is that whereby things to come are foretold, or heavenly mysteries are declared to men. But it seems here to signify the ordinary gift of interpreting the Scriptures, and preaching the word of God, which is also the meaning of the expression, 1 Corinthians 14:1, 3. Let us prophesy according to the proportion, or analogy rather, of faith. Or, as Peter expresses it, 1 Peter 4:11, as the oracles of God; according to the general tenor of them; according to that grand scheme of doctrine which is delivered therein, touching the original and fallen state of man, the person and offices, the deity and atonement of Christ, justification by faith, sanctification by the Holy Spirit, inward and outward holiness, the immortality of the soul, the resurrection of the body, a general judgment, and an eternal state of happiness or misery. There is a wonderful analogy between all these doctrines, and a close and intimate connection between the chief heads of that faith which was once delivered to the saints. Every article, therefore, concerning which there is any question, should be determined by this rule: every doubtful scripture interpreted according to the grand truths which run through the whole. Macknight, however, thinks that “the extent and energy of inspiration which was bestowed on some of the believers, is rather intended here, called the measure of faith, verse 3; and that the meaning of the apostle’s direction is, that such as enjoyed the prophetic inspiration were not to imagine, that because some things were revealed to them, they might speak of every thing; but that in prophesying, they were to confine themselves to what was revealed to them.” Or ministry — Although every office performed for the edification of the church was called diakonia, ministry, (see Ephesians 4:12,) and hence the word is applied to the apostleship itself, Acts 1:17, 25; 6:4; and to the evangelist’s office, 2 Timothy 4:5; yet, as the ministry here spoken of is joined with teaching, exhorting, distributing, and showing mercy, which were all stated offices in the church, it is probable that it was also a stated office, and most probably that of deacons, appointed to superintend the temporal affairs of the Christian societies: concerning whom see note on Acts 6:2, 3. Let us wait on our ministering — Let a man employ himself actively and faithfully in his ministration; or he that teacheth — The ignorant, who is appointed to instruct the catechumens, and to fit them for the communion of the church; let him attend to his office of teaching with humility, tenderness, patience, and diligence; or he that exhorteth — Whose peculiar business it was to urge Christians to perform their duty, or to comfort them in their trials, let him continue in his exhortation. He that giveth — Any thing to a charitable use; let him do it with simplicity — Namely, of intention, and unfeigned liberality: neither seeking the applause of men, nor having any other sinister end in view, which he could desire to conceal. Let him act with disinterestedness and impartiality. He that ruleth or presideth, (Greek, proistamenov,) that hath the care of a flock, (see 1 Timothy 5:17,) or presideth in the distribution of charities, which sense the preceding and following clauses appear rather to favour: or, that is appointed to see that they do their duty in any department, (Romans 16:2,) with diligence — Let him perform his office faithfully. He that showeth mercy — In any instance, particularly in relieving the poor and afflicted; with cheerfulness — Rejoicing that he has such an opportunity of being useful to his fellow-creatures.

7. Ministry—The Greek term from which deacon and deaconship are derived. (See note on Acts 6:1.) The office, though not well defined, seems to include the performance of the secular and manual needs of the Church, though the individual was often endowed for higher functions and performed them. Teacheth—As a catechist or expositor of Old Testament truths, or of the history and teachings of Jesus. (Luke 1:4.) The Sunday-school teacher of the present day fulfils very much the same duty. And there is, we think, very good reason to suppose that Sunday was the day selected for much of the performance of the duty.

Verse 6b.-8. Practical and detailed application of the foregoing general statement.

Prophecy: an extraordinary gift which made a man the mouthpiece of God: so Exodus 4:16; 7:1. See note under 1 Corinthians 14:40. Proportion: literally analogy, one thing answering to another: cognate verb in Hebrews 12:3. The prophet must make his words to the people correspond to God’s word to him, so far as by faith he comprehends it. He must say no more and no less than he believes that God has said to him. If he speak thus, the strength and compass of the prophet’s faith will be the measure of his prophecy.

Ministry: honourable service by one man for another, like that of the Prime Minister and ministers of religion. Same word in Romans 11:13; 15:31; Luke 10:40; Acts 1:17, 25; 6:1, 4; 1 Corinthians 12:5; 16:15, etc. Cognate noun in Romans 13:4; 15:8; 16:1; Matthew 20:26; 22:13; 23:11; John 2:5, 9: cognate verb in Romans 15:25; Matthew 4:11; 8:15; 20:28; 25:44; John 12:26. The same word is also a technical term for the lower of the two kinds of regular church-officers mentioned in the New Testament: Philippians 1:1; 1 Timothy 3:8, 13. As thus used, we transliterate it deacon. It is unfortunate that the same Greek word requires the two English renderings minister and deacon. In Romans 12:7, the mention of other kinds of work suggests that the word denotes the regular office of a deacon, i.e. apparently one who attended to the material interests of the Church. A close parallel in 1 Peter 4:11.

He that teaches: see under 1 Corinthians 12:28.

Exhorts: same word in Romans 12:1; see note. It is distinct from teaching: so 1 Timothy 6:2; 4:13. Many can rouse to action and endurance those to whom they cannot impart knowledge.

Money to give away is a gift of God’s grace, and a capacity for usefulness. Paul warns us against the great danger in all generosity, a mixed motive. He that takes the lead: either as a regular church-officer or in some special Christian enterprise. The success of any combined effort depends so much on the energy of its leaders that a special obligation to earnestness rests upon them.

Mercy: any kind of help to those in distress: so Romans 9:15, 16, 18; 11:30-32.

With cheerfulness: making the objects of our kindness feel that it is a pleasure to us to help them.

V. 8. He that presideth-That hath the care of a flock. He that showeth mercy-In any instance.

With cheerfulness-Rejoicing that he hath such an opportunity.

Verse 8. Or he that exhorteth] oJ parakalwn, 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] oJ proistamenov, He that presides over a particular business; but as the verb proistamai 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 travelled from place to place, establishing and confirming the Churches. In this sense the word prostativ is applied to Phoebe, Romans 16:2: She hath been a SUCCOURER 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, &c., do not take care, they will get their hearts hardened with the frequent proofs they will have of deception, lying, idleness, &c. 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.

Verses 4-8. For as we have many members — The apostle proceeds to illustrate his advice by a comparison taken from the members of the human body. All members have not the same office — But different members are appointed to different purposes. So we — Several believers, having different gifts and offices; are one body — All make up one body under Christ the head; and members one of another — Closely connected together, and nearly related to one another, and so bound to be helpful to one another. Having then gifts differing — In their nature, design, and use, although the ultimate tendency of all is the same; according to the grace that is given to us — Gifts are various, but grace is one; and grace, free grace, is the spring and origin of all the gifts which are given to men. It is grace that appoints the offices, calls and qualifies persons to fill them, and works in them both to will and to do. But by grace here the apostle seems chiefly to intend the favour which God manifested, in different respects and degrees, in bestowing gifts upon men. In the primitive church there were divers extraordinary gifts, as that of tongues, that of discerning of spirits, that of healing, with some others mentioned 1 Corinthians 12:4-10. But the apostle speaks here chiefly, if not only, of those that are ordinary. Whether prophecy — This, considered as an extraordinary gift, is that whereby things to come are foretold, or heavenly mysteries are declared to men. But it seems here to signify the ordinary gift of interpreting the Scriptures, and preaching the word of God, which is also the meaning of the expression, 1 Corinthians 14:1, 3. Let us prophesy according to the proportion, or analogy rather, of faith. Or, as Peter expresses it, 1 Peter 4:11, as the oracles of God; according to the general tenor of them; according to that grand scheme of doctrine which is delivered therein, touching the original and fallen state of man, the person and offices, the deity and atonement of Christ, justification by faith, sanctification by the Holy Spirit, inward and outward holiness, the immortality of the soul, the resurrection of the body, a general judgment, and an eternal state of happiness or misery. There is a wonderful analogy between all these doctrines, and a close and intimate connection between the chief heads of that faith which was once delivered to the saints. Every article, therefore, concerning which there is any question, should be determined by this rule: every doubtful scripture interpreted according to the grand truths which run through the whole. Macknight, however, thinks that “the extent and energy of inspiration which was bestowed on some of the believers, is rather intended here, called the measure of faith, verse 3; and that the meaning of the apostle’s direction is, that such as enjoyed the prophetic inspiration were not to imagine, that because some things were revealed to them, they might speak of every thing; but that in prophesying, they were to confine themselves to what was revealed to them.” Or ministry — Although every office performed for the edification of the church was called diakonia, ministry, (see Ephesians 4:12,) and hence the word is applied to the apostleship itself, Acts 1:17, 25; 6:4; and to the evangelist’s office, 2 Timothy 4:5; yet, as the ministry here spoken of is joined with teaching, exhorting, distributing, and showing mercy, which were all stated offices in the church, it is probable that it was also a stated office, and most probably that of deacons, appointed to superintend the temporal affairs of the Christian societies: concerning whom see note on Acts 6:2, 3. Let us wait on our ministering — Let a man employ himself actively and faithfully in his ministration; or he that teacheth — The ignorant, who is appointed to instruct the catechumens, and to fit them for the communion of the church; let him attend to his office of teaching with humility, tenderness, patience, and diligence; or he that exhorteth — Whose peculiar business it was to urge Christians to perform their duty, or to comfort them in their trials, let him continue in his exhortation. He that giveth — Any thing to a charitable use; let him do it with simplicity — Namely, of intention, and unfeigned liberality: neither seeking the applause of men, nor having any other sinister end in view, which he could desire to conceal. Let him act with disinterestedness and impartiality. He that ruleth or presideth, (Greek, proistamenov,) that hath the care of a flock, (see 1 Timothy 5:17,) or presideth in the distribution of charities, which sense the preceding and following clauses appear rather to favour: or, that is appointed to see that they do their duty in any department, (Romans 16:2,) with diligence — Let him perform his office faithfully. He that showeth mercy — In any instance, particularly in relieving the poor and afflicted; with cheerfulness — Rejoicing that he has such an opportunity of being useful to his fellow-creatures.

8. Exhorteth—As the teacher explained facts and truths for the memory, so the exhorter, on the same grade below the prophet, was the emotional stirrer of the heart. Undoubtedly the prophet, and even above him the apostle, could and often did both teach and exhort, (1 Timothy 6:2; Titus 2:15.) Nor was there any official boundary line preventing the teacher or exhorter, if the divine charism moved him, from rising into the prophet, but never into the proper apostle. (See note on Luke 1:2.) Giveth—Distributeth, that is, the charities of the Church. Ruleth—Or presides, whether as a permanent official or as chosen chairman for any particular occasion. Showeth mercy—Compassion or benefaction to any case of distress.

All the good-doings thus far mentioned contribute to the united activity of the Church; but they do not specify so many officers by appointment, the whole moving by the spontaneity of the Spirit, rather than by a constituted polity.

2. Common mutual affections, 9-16.

In this paragraph the qualities required are really within the sphere of the Christian Church, as promoting the common unity and edification.

Verse 6b.-8. Practical and detailed application of the foregoing general statement.

Prophecy: an extraordinary gift which made a man the mouthpiece of God: so Exodus 4:16; 7:1. See note under 1 Corinthians 14:40. Proportion: literally analogy, one thing answering to another: cognate verb in Hebrews 12:3. The prophet must make his words to the people correspond to God’s word to him, so far as by faith he comprehends it. He must say no more and no less than he believes that God has said to him. If he speak thus, the strength and compass of the prophet’s faith will be the measure of his prophecy.

Ministry: honourable service by one man for another, like that of the Prime Minister and ministers of religion. Same word in Romans 11:13; 15:31; Luke 10:40; Acts 1:17, 25; 6:1, 4; 1 Corinthians 12:5; 16:15, etc. Cognate noun in Romans 13:4; 15:8; 16:1; Matthew 20:26; 22:13; 23:11; John 2:5, 9: cognate verb in Romans 15:25; Matthew 4:11; 8:15; 20:28; 25:44; John 12:26. The same word is also a technical term for the lower of the two kinds of regular church-officers mentioned in the New Testament: Philippians 1:1; 1 Timothy 3:8, 13. As thus used, we transliterate it deacon. It is unfortunate that the same Greek word requires the two English renderings minister and deacon. In Romans 12:7, the mention of other kinds of work suggests that the word denotes the regular office of a deacon, i.e. apparently one who attended to the material interests of the Church. A close parallel in 1 Peter 4:11.

He that teaches: see under 1 Corinthians 12:28.

Exhorts: same word in Romans 12:1; see note. It is distinct from teaching: so 1 Timothy 6:2; 4:13. Many can rouse to action and endurance those to whom they cannot impart knowledge.

Money to give away is a gift of God’s grace, and a capacity for usefulness. Paul warns us against the great danger in all generosity, a mixed motive. He that takes the lead: either as a regular church-officer or in some special Christian enterprise. The success of any combined effort depends so much on the energy of its leaders that a special obligation to earnestness rests upon them.

Mercy: any kind of help to those in distress: so Romans 9:15, 16, 18; 11:30-32.

With cheerfulness: making the objects of our kindness feel that it is a pleasure to us to help them.

V. 9. Having spoken of faith and its fruit, Romans 12:3, &c., he comes now to love. The ninth, tenth, and eleventh verses refer to chapter the seventh; the twelfth verse to chapter the eighth; the thirteenth verse, of communicating to the saints, whether Jews or Gentiles, to chapter the ninth, &c. Part of the sixteenth verse is repeated from Romans 11:25. Abhor that which is evil; cleave to that which is good-Both inwardly and outwardly, whatever ill-will or danger may follow.

Verse 9. Let love be without dissimulation.] hJ agaph anupokritov, Have no hypocritical love; let not your love wear a mask; make no empty professions. Love God and your neighbour; and, by obedience to the one and acts of benevolence to the other, show that your love is sincere. Abhor that which is evil] apostugountev to ponhron, Hate sin as you would hate that hell to which it leads. stugew signifies to hate or detest with horror; the preposition apo greatly strengthens the meaning. stux, 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 stugew signified to be as hateful as hell. Two MSS. read misountev, 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.] kollwmenoi tw agaqw, 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.

Verses 9-11. Having spoken of faith and its fruits, verse 3, he comes now to speak of love. Let love be without dissimulation — Not in pretence, but in reality; not in word and tongue only, but in deed and in truth, 1 John 3:18. In consequence of loving God because he hath first loved you, sincerely love and desire the temporal and eternal welfare of all mankind; and let all your expressions of mutual friendship be as free as possible from base flattery and vain compliment. Abhor that which is evil — In every instance; and cleave to that which is good — Both inwardly and outwardly, whatever ill-will or danger may follow: practise benevolence and every other virtue with the greatest determination and perseverance of mind. Be kindly affectioned one to another — Or, as the very expressive words of the original, th filadelfia, eiv allhlouv filostorgoi, may be rendered, In love to one another, as brethren in Christ, show that kindness of affection which near relations bear to one another. So Macknight, who justly observes, “the force of the word filostorgoi, can hardly be reached in any translation.” It is compounded of a word signifying that affection which animals, by instinct, bear to their young; and so teaches us, that Christian charity must be warm and strong, like that, and joined with delight, which the word also implies. In honour preferring one another — That is, let each, in his turn, be ready to think better of his brethren than of himself, which he will do, if he habitually consider what is good and excellent in others, and what is evil or weak in himself. It may imply also the preventing others in every office of respect and kindness; and, out of regard to their advantage, giving up, with as good a grace as possible, any thing in which our own honour or personal interest may be concerned. The original words, however, th timh allhlouv

prohgoumenoi, are interpreted by some, In every honourable action going before, and leading on one another. Not slothful in business — That is, being diligent and industrious in your particular callings; or in your endeavours to advance the glory of God, and the good, especially the spiritual good, of one another, as the singular phraseology of the original, th spoudh mh oknhroi, is thought by many to imply: “not slothful in the concerns of God and one another,” says Dr. Whitby; — “in care for each other be not slothful,” Macknight; — “perform not your duty slothfully, unwillingly, and heavily, but diligently,” Baxter; — “whatsoever you do, do it with your might,” Wesley. Although it is proper that Christians should attend to, and be diligent in prosecuting their temporal business, yet it does not appear that was the chief thing the apostle had in view in this passage. Fervent in spirit — Zealous and earnest, especially in all the duties of religion, and in every business diligently and fervently serving the Lord; doing all to God, and not to man; making God’s will your rule, and his glory your end, in all your actions.

Ver. 9. Let love be without dissimulation. Court compliments are very unlike the divine goodness, the ease and grace which reign in regenerate hearts. Love is the bond of perfection. Earthly societies associate and obey by interest, by custom or by fear; but love, the pure and perfect charity of Christ, actuates the saints. They visit the sick, and help the needy with true benevolence of heart.

9. Love be without dissimulation—Literally, unhypocritical. Let it be in the reality, in opposition to its non-existence; and let it be pure from any factitious display or even pretence.

ROMANS

SECTION 40 — GENERAL MAXIMS CH. 12:9-21

Love, let it be without hypocrisy; detesting the bad, joining yourselves to the good. In brotherly love, affectionate one towards another; in giving honour, one leading the other on; in earnestness, not backward; in spirit, fervent; serving the Lord: rejoicing in hope; enduring affliction; continually devoting yourselves to prayer: sharing the needs of the saints; pursuing hospitality. Bless them that persecute you: bless and curse not. Rejoice with them that rejoice: weep with them that weep. Having the same mind, one toward another; not minding the high things, but being led along with the humble things. Become not prudent in your own eyes. To no one giving back evil in return for evil; taking forethought to do things excellent before all men. If possible, so far as in you lies, with all men keeping peace; not inflicting justice for yourselves, but give place for the anger. For it is written, “To inflict justice is Mine, I will pay back again,” says the Lord. But, “If thy enemy is hungry, give him food; if he is thirsty, give him drink: for, in doing this, coals of fire thou will heap upon his head.” Be not conquered by the evil; but conquer the evil with the good.

After exhortations to men specially endowed, we have now exhortations for all.

Ver. 9.-11. Love: to fellow-men. For the whole section deals with our treatment of those around: cp. Romans 13:10; 1 Corinthians 13:1-13

Without-hypocrisy: same word in 2 Corinthians 6:6; 1 Peter 1:22; 1 Timothy 1:5; 2 Timothy 1:5; James 3:17. The prominence given in the Bible (e.g. Romans 13:8-10) to love toward our neighbour creates a danger of hollow profession of such love: and, than this, nothing is more hurtful.

Bad: hurtful. This word is neuter, as is probably the good. The masculine form is found in Matthew 13:19; 1 Corinthians 5:13; 1 John 2:13, 14.

To detest that which is bad, is an essential element of genuine love to our neighbour.

Joining-yourselves: same word in Matthew 19:5; Luke 15:15; Acts 5:13; 10:28: to make common cause with, and put oneself on the side of, the good. Without this, detestation of the bad becomes mere censoriousness.

Brotherly-love: 1 Thessalonians 4:9; 1 Peter 1:22: to brethren in Christ.

Affectionate: as members of one family. To our fellow-Christians, we owe special affection. Let one set the other an example in showing honour where it is due.

Earnestness: as in Romans 12:8: in reference here both to Christian enterprise and to our daily work: cp. Ecclesiastes 9:10. Spirit: our own spirit, the animating principle in man: as in Romans 1:9; 8:16; John 11:33; 1 Corinthians 14:14-16. Fervent: boiling, a frequent metaphor for earnestness: a close parallel in Acts 18:25.

Instead of the Lord: some Greek-Latin copies read the opportunity. It is more likely that a copyist would change this last, which perhaps he did not understand, into the Lord, than the converse. But this reading is found in so large a majority of MSS., versions, and fathers, in east and west, that we may accept it with confidence. The more intense our earnestness, the more need we remember that we act at the bidding of Christ and are doing His work. Our earnestness must be under His direction.

V. 10. In honour preferring one another-Which you will do, if you habitually consider what is good in others, and what is evil in yourselves.

Verse 10. Be kindly affectioned one to another with brotherly love] It is difficult to give a simple translation of the original: th filadelfia eiv allhlouv filostorgoi. The word filadelfia 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, filadelfia, PHILADELPHIA; an appellation which it then bore with strict propriety: and still it bears the name.

The word filostorgov, which we translate kindly affectioned, from filov and storgh, 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 filov, or filew, 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 honour 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 honoured and yourself neglected. This is a hard lesson, and very few persons learn it thoroughly. If we wish to see our brethren honoured, still it is with the secret condition in our own minds that we be honoured 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.

Verses 9-11. Having spoken of faith and its fruits, verse 3, he comes now to speak of love. Let love be without dissimulation — Not in pretence, but in reality; not in word and tongue only, but in deed and in truth, 1 John 3:18. In consequence of loving God because he hath first loved you, sincerely love and desire the temporal and eternal welfare of all mankind; and let all your expressions of mutual friendship be as free as possible from base flattery and vain compliment. Abhor that which is evil — In every instance; and cleave to that which is good — Both inwardly and outwardly, whatever ill-will or danger may follow: practise benevolence and every other virtue with the greatest determination and perseverance of mind. Be kindly affectioned one to another — Or, as the very expressive words of the original, th filadelfia, eiv allhlouv filostorgoi, may be rendered, In love to one another, as brethren in Christ, show that kindness of affection which near relations bear to one another. So Macknight, who justly observes, “the force of the word filostorgoi, can hardly be reached in any translation.” It is compounded of a word signifying that affection which animals, by instinct, bear to their young; and so teaches us, that Christian charity must be warm and strong, like that, and joined with delight, which the word also implies. In honour preferring one another — That is, let each, in his turn, be ready to think better of his brethren than of himself, which he will do, if he habitually consider what is good and excellent in others, and what is evil or weak in himself. It may imply also the preventing others in every office of respect and kindness; and, out of regard to their advantage, giving up, with as good a grace as possible, any thing in which our own honour or personal interest may be concerned. The original words, however, th timh allhlouv

prohgoumenoi, are interpreted by some, In every honourable action going before, and leading on one another. Not slothful in business — That is, being diligent and industrious in your particular callings; or in your endeavours to advance the glory of God, and the good, especially the spiritual good, of one another, as the singular phraseology of the original, th spoudh mh oknhroi, is thought by many to imply: “not slothful in the concerns of God and one another,” says Dr. Whitby; — “in care for each other be not slothful,” Macknight; — “perform not your duty slothfully, unwillingly, and heavily, but diligently,” Baxter; — “whatsoever you do, do it with your might,” Wesley. Although it is proper that Christians should attend to, and be diligent in prosecuting their temporal business, yet it does not appear that was the chief thing the apostle had in view in this passage. Fervent in spirit — Zealous and earnest, especially in all the duties of religion, and in every business diligently and fervently serving the Lord; doing all to God, and not to man; making God’s will your rule, and his glory your end, in all your actions.

Ver. 10. Be kindly affectioned, or as the Mons version reads, “Let each have for his neighbour an affection, and a tenderness truly fraternal.” Be full of urbanity, dwelling in God, and dwelling in love. Chrysostom observes, that the members of the spiritual body should do the same good offices for one another as the members of the natural body.

ROMANS

SECTION 40 — GENERAL MAXIMS CH. 12:9-21

Love, let it be without hypocrisy; detesting the bad, joining yourselves to the good. In brotherly love, affectionate one towards another; in giving honour, one leading the other on; in earnestness, not backward; in spirit, fervent; serving the Lord: rejoicing in hope; enduring affliction; continually devoting yourselves to prayer: sharing the needs of the saints; pursuing hospitality. Bless them that persecute you: bless and curse not. Rejoice with them that rejoice: weep with them that weep. Having the same mind, one toward another; not minding the high things, but being led along with the humble things. Become not prudent in your own eyes. To no one giving back evil in return for evil; taking forethought to do things excellent before all men. If possible, so far as in you lies, with all men keeping peace; not inflicting justice for yourselves, but give place for the anger. For it is written, “To inflict justice is Mine, I will pay back again,” says the Lord. But, “If thy enemy is hungry, give him food; if he is thirsty, give him drink: for, in doing this, coals of fire thou will heap upon his head.” Be not conquered by the evil; but conquer the evil with the good.

After exhortations to men specially endowed, we have now exhortations for all.

Ver. 9.-11. Love: to fellow-men. For the whole section deals with our treatment of those around: cp. Romans 13:10; 1 Corinthians 13:1-13

Without-hypocrisy: same word in 2 Corinthians 6:6; 1 Peter 1:22; 1 Timothy 1:5; 2 Timothy 1:5; James 3:17. The prominence given in the Bible (e.g. Romans 13:8-10) to love toward our neighbour creates a danger of hollow profession of such love: and, than this, nothing is more hurtful.

Bad: hurtful. This word is neuter, as is probably the good. The masculine form is found in Matthew 13:19; 1 Corinthians 5:13; 1 John 2:13, 14.

To detest that which is bad, is an essential element of genuine love to our neighbour.

Joining-yourselves: same word in Matthew 19:5; Luke 15:15; Acts 5:13; 10:28: to make common cause with, and put oneself on the side of, the good. Without this, detestation of the bad becomes mere censoriousness.

Brotherly-love: 1 Thessalonians 4:9; 1 Peter 1:22: to brethren in Christ.

Affectionate: as members of one family. To our fellow-Christians, we owe special affection. Let one set the other an example in showing honour where it is due.

Earnestness: as in Romans 12:8: in reference here both to Christian enterprise and to our daily work: cp. Ecclesiastes 9:10. Spirit: our own spirit, the animating principle in man: as in Romans 1:9; 8:16; John 11:33; 1 Corinthians 14:14-16. Fervent: boiling, a frequent metaphor for earnestness: a close parallel in Acts 18:25.

Instead of the Lord: some Greek-Latin copies read the opportunity. It is more likely that a copyist would change this last, which perhaps he did not understand, into the Lord, than the converse. But this reading is found in so large a majority of MSS., versions, and fathers, in east and west, that we may accept it with confidence. The more intense our earnestness, the more need we remember that we act at the bidding of Christ and are doing His work. Our earnestness must be under His direction.

V. 11. Whatsoever ye do, do it with your might. In every business diligently and fervently serving the Lord-Doing all to God, not to man.

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 labour 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] tw pneumati zeontevu Do nothing at any time but what is to tho 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 tw kuriw douleuontev, serving the Lord, several MSS., as DFG, and many editions, have kairw douleuontev, 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 Bœrnerianus, 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 kuriw, the Lord; a reading in which all the versions concur. kairw, 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 kuriw is written contractedly, KW, some appear to have read it kairw instead of kuriw; but I confess I do not see sufficient reason after all that the critics have said, to depart from the common reading.

Verses 9-11. Having spoken of faith and its fruits, verse 3, he comes now to speak of love. Let love be without dissimulation — Not in pretence, but in reality; not in word and tongue only, but in deed and in truth, 1 John 3:18. In consequence of loving God because he hath first loved you, sincerely love and desire the temporal and eternal welfare of all mankind; and let all your expressions of mutual friendship be as free as possible from base flattery and vain compliment. Abhor that which is evil — In every instance; and cleave to that which is good — Both inwardly and outwardly, whatever ill-will or danger may follow: practise benevolence and every other virtue with the greatest determination and perseverance of mind. Be kindly affectioned one to another — Or, as the very expressive words of the original, th filadelfia, eiv allhlouv filostorgoi, may be rendered, In love to one another, as brethren in Christ, show that kindness of affection which near relations bear to one another. So Macknight, who justly observes, “the force of the word filostorgoi, can hardly be reached in any translation.” It is compounded of a word signifying that affection which animals, by instinct, bear to their young; and so teaches us, that Christian charity must be warm and strong, like that, and joined with delight, which the word also implies. In honour preferring one another — That is, let each, in his turn, be ready to think better of his brethren than of himself, which he will do, if he habitually consider what is good and excellent in others, and what is evil or weak in himself. It may imply also the preventing others in every office of respect and kindness; and, out of regard to their advantage, giving up, with as good a grace as possible, any thing in which our own honour or personal interest may be concerned. The original words, however, th timh allhlouv

prohgoumenoi, are interpreted by some, In every honourable action going before, and leading on one another. Not slothful in business — That is, being diligent and industrious in your particular callings; or in your endeavours to advance the glory of God, and the good, especially the spiritual good, of one another, as the singular phraseology of the original, th spoudh mh oknhroi, is thought by many to imply: “not slothful in the concerns of God and one another,” says Dr. Whitby; — “in care for each other be not slothful,” Macknight; — “perform not your duty slothfully, unwillingly, and heavily, but diligently,” Baxter; — “whatsoever you do, do it with your might,” Wesley. Although it is proper that Christians should attend to, and be diligent in prosecuting their temporal business, yet it does not appear that was the chief thing the apostle had in view in this passage. Fervent in spirit — Zealous and earnest, especially in all the duties of religion, and in every business diligently and fervently serving the Lord; doing all to God, and not to man; making God’s will your rule, and his glory your end, in all your actions.

Ver. 11. Not slothful in business. The duties of life must be discharged, and so discharged as that we may at the same time be fervent in spirit, serving the Lord. The plough must move, in order to harvest joy; and the labours of life should often be cheered with hymns of praise, indicative of a happy and contented mind. The contrary is often the introduction to all the miseries of poverty and vice. It is good for a man to have before him a plan of the duties of the day, that he may have time for devotion, and time for all other necessary duties. The lounger who wastes his precious time in improper habits, is alike ignorant of God and of himself.

11. Business—Literally, zeal. The word does not apply to secular employments, but to Christian earnestness. Lord—For Kuriw, Lord, a well supported reading is Kairw, occasion or opportunity.

ROMANS

SECTION 40 — GENERAL MAXIMS CH. 12:9-21

Love, let it be without hypocrisy; detesting the bad, joining yourselves to the good. In brotherly love, affectionate one towards another; in giving honour, one leading the other on; in earnestness, not backward; in spirit, fervent; serving the Lord: rejoicing in hope; enduring affliction; continually devoting yourselves to prayer: sharing the needs of the saints; pursuing hospitality. Bless them that persecute you: bless and curse not. Rejoice with them that rejoice: weep with them that weep. Having the same mind, one toward another; not minding the high things, but being led along with the humble things. Become not prudent in your own eyes. To no one giving back evil in return for evil; taking forethought to do things excellent before all men. If possible, so far as in you lies, with all men keeping peace; not inflicting justice for yourselves, but give place for the anger. For it is written, “To inflict justice is Mine, I will pay back again,” says the Lord. But, “If thy enemy is hungry, give him food; if he is thirsty, give him drink: for, in doing this, coals of fire thou will heap upon his head.” Be not conquered by the evil; but conquer the evil with the good.

After exhortations to men specially endowed, we have now exhortations for all.

Ver. 9.-11. Love: to fellow-men. For the whole section deals with our treatment of those around: cp. Romans 13:10; 1 Corinthians 13:1-13

Without-hypocrisy: same word in 2 Corinthians 6:6; 1 Peter 1:22; 1 Timothy 1:5; 2 Timothy 1:5; James 3:17. The prominence given in the Bible (e.g. Romans 13:8-10) to love toward our neighbour creates a danger of hollow profession of such love: and, than this, nothing is more hurtful.

Bad: hurtful. This word is neuter, as is probably the good. The masculine form is found in Matthew 13:19; 1 Corinthians 5:13; 1 John 2:13, 14.

To detest that which is bad, is an essential element of genuine love to our neighbour.

Joining-yourselves: same word in Matthew 19:5; Luke 15:15; Acts 5:13; 10:28: to make common cause with, and put oneself on the side of, the good. Without this, detestation of the bad becomes mere censoriousness.

Brotherly-love: 1 Thessalonians 4:9; 1 Peter 1:22: to brethren in Christ.

Affectionate: as members of one family. To our fellow-Christians, we owe special affection. Let one set the other an example in showing honour where it is due.

Earnestness: as in Romans 12:8: in reference here both to Christian enterprise and to our daily work: cp. Ecclesiastes 9:10. Spirit: our own spirit, the animating principle in man: as in Romans 1:9; 8:16; John 11:33; 1 Corinthians 14:14-16. Fervent: boiling, a frequent metaphor for earnestness: a close parallel in Acts 18:25.

Instead of the Lord: some Greek-Latin copies read the opportunity. It is more likely that a copyist would change this last, which perhaps he did not understand, into the Lord, than the converse. But this reading is found in so large a majority of MSS., versions, and fathers, in east and west, that we may accept it with confidence. The more intense our earnestness, the more need we remember that we act at the bidding of Christ and are doing His work. Our earnestness must be under His direction.

V. 12. Rejoicing in hope-Of perfect holiness and everlasting happiness. Hitherto of faith and love; now of hope also, see the fifth and eighth chapters; afterwards of duties toward others; saints, Romans 12:13 persecutors, Romans 12:14 friends, strangers, enemies, Romans 12:15, &c.

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 honour, and the honour of your Christian profession, that you suffer it with an even mind. Continuing instant in prayer] hroskarterountev, 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.

Verses. 12-18. Rejoicing in hope — Of perfect holiness and everlasting happiness; or of the glory of God; (Romans 5:2;) and of eternal life, Titus 1:2; patient in tribulation — To which you may be exposed for the cause of Christ, or in whatever you may be called to suffer, according to the wise disposals of God’s gracious providence; continuing instant in prayer — That you may stand firm in the faith, and have a seasonable deliverance from your trouble. Distributing to the necessities of the saints — As far as is in your power; accounting nothing your own which their relief requires you to communicate. It is remarkable that the apostle, treating expressly of the duties flowing from the communion of saints, yet never says one word about the dead. Given to, diwkontev, pursuing hospitality — Not only embracing those that offer, but seeking opportunities to exercise it: a precept this, which the present circumstances of Christians rendered peculiarly proper, and indeed necessary; especially toward those strangers that were exiles from their own country, or were travelling in the cause of Christianity. To which we may add, that the want of public inns, (which were much less common than among us,) rendered it difficult for strangers to get accommodations. Bless — That is, wish well to, and pray for, them which persecute you — That pursue you with evil intentions, and find means to bring upon you the greatest sufferings. Bless, and curse not — No, not in your hearts, whatever provocations you may have to do so. Rejoice with them that do rejoice, &c. — Maintain a constant sympathy with your Christian brethren, as the relation in which you stand to them, as members of the same body, requires. Be of the same mind one toward another — Desire for others the same good which you wish for yourselves. Or, “let each condescend to the rest, and agree with them as far as he fairly and honourably can: and where you must differ, do not by any means quarrel about it, but allow the same liberty of sentiments you would claim.” So Doddridge. Mind not high things — Desire not riches, honour, or the company of the great; but condescend to men of low estate — To the meanest concerns of the meanest Christians, and stoop to all offices of Christian kindness toward them. Be not wise in your own conceits — So as to think you do not need the guidance of the divine wisdom, or the advice and counsel of your Christian brethren, Proverbs 3:5, 7. Recompense to no man evil for evil — Nor imagine that any man’s injurious treatment of you will warrant your returning the injury. Provide things honest in the sight of all men — Think beforehand: contrive to give as little offence as may be to any. Take care that you do only such things as are justifiable and unexceptionable; such as may be above the need of excuse, and may appear, at the first view, fair and reputable. The word pronooumenoi, rendered provide, signifies, to think of the proper method of doing a thing, before we proceed to action. If it be possible — That is, so far as it may be done, 1st. Without dishonouring God; 2d, With a good conscience; 3d, If men’s abuses be not insufferable; that is, as far as is consistent with duty, honour, and conscience; live peaceably with all men — Even with heathen and unbelievers, with whom you have any dealings.

12. In, or in regard to, hope, be rejoicing; in tribulation, patient; in prayer, persistent.

Ver. 12.-13. Rejoicing in hope: Romans 5:2.

Enduring affliction: Romans 5:3, 4. When the burden is heavy, we must pursue our path in spite of it.

Continually-devoting: same word in Acts 1:14; Colossians 4:2, close parallels; also Romans 13:6. Continuance in prayer and in expectation of an answer is a true test of our confidence in the value of prayer: Matthew 15:21-28.

Sharing etc.: see under Romans 15:26: by helping them in their necessities, we take these in some measure on ourselves and thus become partners with those who suffer.

Pursuing: same word in Romans 9:30, 31; 14:19: eager for opportunities for Christian hospitality. Cp. 1 Timothy 3:2; Titus 1:8; Hebrews 13:2; 1 Peter 4:9; 1 John 3:17; Matthew 10:42.

V. 13. Communicate to the necessities of the saints-Relieve all Christians that are in want. It is remarkable, that the apostle, treating expressly of the duties flowing from the communion of saints, yet never says one word about the dead.

Pursue hospitality-Not only embracing those that offer, but seeking opportunities to exercise it.

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 creiaiv, necessities, some ancient MSS. have mneiaiv, 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.] thn filoxenian diwkontev, 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.

Verses. 12-18. Rejoicing in hope — Of perfect holiness and everlasting happiness; or of the glory of God; (Romans 5:2;) and of eternal life, Titus 1:2; patient in tribulation — To which you may be exposed for the cause of Christ, or in whatever you may be called to suffer, according to the wise disposals of God’s gracious providence; continuing instant in prayer — That you may stand firm in the faith, and have a seasonable deliverance from your trouble. Distributing to the necessities of the saints — As far as is in your power; accounting nothing your own which their relief requires you to communicate. It is remarkable that the apostle, treating expressly of the duties flowing from the communion of saints, yet never says one word about the dead. Given to, diwkontev, pursuing hospitality — Not only embracing those that offer, but seeking opportunities to exercise it: a precept this, which the present circumstances of Christians rendered peculiarly proper, and indeed necessary; especially toward those strangers that were exiles from their own country, or were travelling in the cause of Christianity. To which we may add, that the want of public inns, (which were much less common than among us,) rendered it difficult for strangers to get accommodations. Bless — That is, wish well to, and pray for, them which persecute you — That pursue you with evil intentions, and find means to bring upon you the greatest sufferings. Bless, and curse not — No, not in your hearts, whatever provocations you may have to do so. Rejoice with them that do rejoice, &c. — Maintain a constant sympathy with your Christian brethren, as the relation in which you stand to them, as members of the same body, requires. Be of the same mind one toward another — Desire for others the same good which you wish for yourselves. Or, “let each condescend to the rest, and agree with them as far as he fairly and honourably can: and where you must differ, do not by any means quarrel about it, but allow the same liberty of sentiments you would claim.” So Doddridge. Mind not high things — Desire not riches, honour, or the company of the great; but condescend to men of low estate — To the meanest concerns of the meanest Christians, and stoop to all offices of Christian kindness toward them. Be not wise in your own conceits — So as to think you do not need the guidance of the divine wisdom, or the advice and counsel of your Christian brethren, Proverbs 3:5, 7. Recompense to no man evil for evil — Nor imagine that any man’s injurious treatment of you will warrant your returning the injury. Provide things honest in the sight of all men — Think beforehand: contrive to give as little offence as may be to any. Take care that you do only such things as are justifiable and unexceptionable; such as may be above the need of excuse, and may appear, at the first view, fair and reputable. The word pronooumenoi, rendered provide, signifies, to think of the proper method of doing a thing, before we proceed to action. If it be possible — That is, so far as it may be done, 1st. Without dishonouring God; 2d, With a good conscience; 3d, If men’s abuses be not insufferable; that is, as far as is consistent with duty, honour, and conscience; live peaceably with all men — Even with heathen and unbelievers, with whom you have any dealings.

Ver. 12.-13. Rejoicing in hope: Romans 5:2.

Enduring affliction: Romans 5:3, 4. When the burden is heavy, we must pursue our path in spite of it.

Continually-devoting: same word in Acts 1:14; Colossians 4:2, close parallels; also Romans 13:6. Continuance in prayer and in expectation of an answer is a true test of our confidence in the value of prayer: Matthew 15:21-28.

Sharing etc.: see under Romans 15:26: by helping them in their necessities, we take these in some measure on ourselves and thus become partners with those who suffer.

Pursuing: same word in Romans 9:30, 31; 14:19: eager for opportunities for Christian hospitality. Cp. 1 Timothy 3:2; Titus 1:8; Hebrews 13:2; 1 Peter 4:9; 1 John 3:17; Matthew 10:42.

V. 14. Curse not-No, not in your heart.

Verse 14. Bless them which persecute you] eulogeite, Give good words, or pray for them that give you bad words, katarasqe, 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.

Verses. 12-18. Rejoicing in hope — Of perfect holiness and everlasting happiness; or of the glory of God; (Romans 5:2;) and of eternal life, Titus 1:2; patient in tribulation — To which you may be exposed for the cause of Christ, or in whatever you may be called to suffer, according to the wise disposals of God’s gracious providence; continuing instant in prayer — That you may stand firm in the faith, and have a seasonable deliverance from your trouble. Distributing to the necessities of the saints — As far as is in your power; accounting nothing your own which their relief requires you to communicate. It is remarkable that the apostle, treating expressly of the duties flowing from the communion of saints, yet never says one word about the dead. Given to, diwkontev, pursuing hospitality — Not only embracing those that offer, but seeking opportunities to exercise it: a precept this, which the present circumstances of Christians rendered peculiarly proper, and indeed necessary; especially toward those strangers that were exiles from their own country, or were travelling in the cause of Christianity. To which we may add, that the want of public inns, (which were much less common than among us,) rendered it difficult for strangers to get accommodations. Bless — That is, wish well to, and pray for, them which persecute you — That pursue you with evil intentions, and find means to bring upon you the greatest sufferings. Bless, and curse not — No, not in your hearts, whatever provocations you may have to do so. Rejoice with them that do rejoice, &c. — Maintain a constant sympathy with your Christian brethren, as the relation in which you stand to them, as members of the same body, requires. Be of the same mind one toward another — Desire for others the same good which you wish for yourselves. Or, “let each condescend to the rest, and agree with them as far as he fairly and honourably can: and where you must differ, do not by any means quarrel about it, but allow the same liberty of sentiments you would claim.” So Doddridge. Mind not high things — Desire not riches, honour, or the company of the great; but condescend to men of low estate — To the meanest concerns of the meanest Christians, and stoop to all offices of Christian kindness toward them. Be not wise in your own conceits — So as to think you do not need the guidance of the divine wisdom, or the advice and counsel of your Christian brethren, Proverbs 3:5, 7. Recompense to no man evil for evil — Nor imagine that any man’s injurious treatment of you will warrant your returning the injury. Provide things honest in the sight of all men — Think beforehand: contrive to give as little offence as may be to any. Take care that you do only such things as are justifiable and unexceptionable; such as may be above the need of excuse, and may appear, at the first view, fair and reputable. The word pronooumenoi, rendered provide, signifies, to think of the proper method of doing a thing, before we proceed to action. If it be possible — That is, so far as it may be done, 1st. Without dishonouring God; 2d, With a good conscience; 3d, If men’s abuses be not insufferable; that is, as far as is consistent with duty, honour, and conscience; live peaceably with all men — Even with heathen and unbelievers, with whom you have any dealings.

Ver. 14.-16. The construction now changes from a series of unconnected participial clauses, each beginning with a conspicuous substantive, to a direct imperative.

Bless: see under Romans 1:25.

Persecute: same word as pursue in Romans 12:13. Same word in same sense in 1 Corinthians 15:9; Galatians 1:13, 23. The persecutor pursues his victim.

To rejoice etc.: the infinitive mood states tersely the disposition which Paul desires. Our joy in the success and joy of others is a very accurate measure of our spiritual stature. To rejoice at their joy, is more difficult than to pity them in sorrow.

The same mind: same word as in Romans 12:3: cp. 2 Corinthians 13:11; <500502> Philippians 2:2; 4:2. “Let there be, in the breast of each, one thought and purpose touching all the others.” The context implies that this must be according to Christ: cp. Romans 15:5. This oneness of purpose is the true and only source of real Christian harmony. Not minding: suggested by the same word foregoing. Do not make it your aim to have to do with great matters; but be led along (or carried away) with the humble things, allowing them to have influence over you. Prudent in your own eyes: same words in Romans 11:25: they recall Proverbs 3:7, LXX. To take to ourselves credit for prudence. i.e. mental alertness in common affairs, is to betray ignorance: for we are wise only so long as we are guided by the wisdom of God.

V. 15. Rejoice-The direct opposite to weeping is laughter; but this does not so well suit a Christian.

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.

Verses. 12-18. Rejoicing in hope — Of perfect holiness and everlasting happiness; or of the glory of God; (Romans 5:2;) and of eternal life, Titus 1:2; patient in tribulation — To which you may be exposed for the cause of Christ, or in whatever you may be called to suffer, according to the wise disposals of God’s gracious providence; continuing instant in prayer — That you may stand firm in the faith, and have a seasonable deliverance from your trouble. Distributing to the necessities of the saints — As far as is in your power; accounting nothing your own which their relief requires you to communicate. It is remarkable that the apostle, treating expressly of the duties flowing from the communion of saints, yet never says one word about the dead. Given to, diwkontev, pursuing hospitality — Not only embracing those that offer, but seeking opportunities to exercise it: a precept this, which the present circumstances of Christians rendered peculiarly proper, and indeed necessary; especially toward those strangers that were exiles from their own country, or were travelling in the cause of Christianity. To which we may add, that the want of public inns, (which were much less common than among us,) rendered it difficult for strangers to get accommodations. Bless — That is, wish well to, and pray for, them which persecute you — That pursue you with evil intentions, and find means to bring upon you the greatest sufferings. Bless, and curse not — No, not in your hearts, whatever provocations you may have to do so. Rejoice with them that do rejoice, &c. — Maintain a constant sympathy with your Christian brethren, as the relation in which you stand to them, as members of the same body, requires. Be of the same mind one toward another — Desire for others the same good which you wish for yourselves. Or, “let each condescend to the rest, and agree with them as far as he fairly and honourably can: and where you must differ, do not by any means quarrel about it, but allow the same liberty of sentiments you would claim.” So Doddridge. Mind not high things — Desire not riches, honour, or the company of the great; but condescend to men of low estate — To the meanest concerns of the meanest Christians, and stoop to all offices of Christian kindness toward them. Be not wise in your own conceits — So as to think you do not need the guidance of the divine wisdom, or the advice and counsel of your Christian brethren, Proverbs 3:5, 7. Recompense to no man evil for evil — Nor imagine that any man’s injurious treatment of you will warrant your returning the injury. Provide things honest in the sight of all men — Think beforehand: contrive to give as little offence as may be to any. Take care that you do only such things as are justifiable and unexceptionable; such as may be above the need of excuse, and may appear, at the first view, fair and reputable. The word pronooumenoi, rendered provide, signifies, to think of the proper method of doing a thing, before we proceed to action. If it be possible — That is, so far as it may be done, 1st. Without dishonouring God; 2d, With a good conscience; 3d, If men’s abuses be not insufferable; that is, as far as is consistent with duty, honour, and conscience; live peaceably with all men — Even with heathen and unbelievers, with whom you have any dealings.

Ver. 14.-16. The construction now changes from a series of unconnected participial clauses, each beginning with a conspicuous substantive, to a direct imperative.

Bless: see under Romans 1:25.

Persecute: same word as pursue in Romans 12:13. Same word in same sense in 1 Corinthians 15:9; Galatians 1:13, 23. The persecutor pursues his victim.

To rejoice etc.: the infinitive mood states tersely the disposition which Paul desires. Our joy in the success and joy of others is a very accurate measure of our spiritual stature. To rejoice at their joy, is more difficult than to pity them in sorrow.

The same mind: same word as in Romans 12:3: cp. 2 Corinthians 13:11; <500502> Philippians 2:2; 4:2. “Let there be, in the breast of each, one thought and purpose touching all the others.” The context implies that this must be according to Christ: cp. Romans 15:5. This oneness of purpose is the true and only source of real Christian harmony. Not minding: suggested by the same word foregoing. Do not make it your aim to have to do with great matters; but be led along (or carried away) with the humble things, allowing them to have influence over you. Prudent in your own eyes: same words in Romans 11:25: they recall Proverbs 3:7, LXX. To take to ourselves credit for prudence. i.e. mental alertness in common affairs, is to betray ignorance: for we are wise only so long as we are guided by the wisdom of God.

V. 16. Mind not high things-Desire not riches, honour, or the company of the great.

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 endeavours to associate themselves with men of rank and fortune, and if possible to get into honourable employments; and, if this cannot be attained, they affect honourable 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 sunapagomenoi, which we translate condescend, from sun, together, and apagw, 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 endeavour to escape all this disgrace and danger by getting into the favour 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 endeavoured 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, parJ eautoiv, 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.

Verses. 12-18. Rejoicing in hope — Of perfect holiness and everlasting happiness; or of the glory of God; (Romans 5:2;) and of eternal life, Titus 1:2; patient in tribulation — To which you may be exposed for the cause of Christ, or in whatever you may be called to suffer, according to the wise disposals of God’s gracious providence; continuing instant in prayer — That you may stand firm in the faith, and have a seasonable deliverance from your trouble. Distributing to the necessities of the saints — As far as is in your power; accounting nothing your own which their relief requires you to communicate. It is remarkable that the apostle, treating expressly of the duties flowing from the communion of saints, yet never says one word about the dead. Given to, diwkontev, pursuing hospitality — Not only embracing those that offer, but seeking opportunities to exercise it: a precept this, which the present circumstances of Christians rendered peculiarly proper, and indeed necessary; especially toward those strangers that were exiles from their own country, or were travelling in the cause of Christianity. To which we may add, that the want of public inns, (which were much less common than among us,) rendered it difficult for strangers to get accommodations. Bless — That is, wish well to, and pray for, them which persecute you — That pursue you with evil intentions, and find means to bring upon you the greatest sufferings. Bless, and curse not — No, not in your hearts, whatever provocations you may have to do so. Rejoice with them that do rejoice, &c. — Maintain a constant sympathy with your Christian brethren, as the relation in which you stand to them, as members of the same body, requires. Be of the same mind one toward another — Desire for others the same good which you wish for yourselves. Or, “let each condescend to the rest, and agree with them as far as he fairly and honourably can: and where you must differ, do not by any means quarrel about it, but allow the same liberty of sentiments you would claim.” So Doddridge. Mind not high things — Desire not riches, honour, or the company of the great; but condescend to men of low estate — To the meanest concerns of the meanest Christians, and stoop to all offices of Christian kindness toward them. Be not wise in your own conceits — So as to think you do not need the guidance of the divine wisdom, or the advice and counsel of your Christian brethren, Proverbs 3:5, 7. Recompense to no man evil for evil — Nor imagine that any man’s injurious treatment of you will warrant your returning the injury. Provide things honest in the sight of all men — Think beforehand: contrive to give as little offence as may be to any. Take care that you do only such things as are justifiable and unexceptionable; such as may be above the need of excuse, and may appear, at the first view, fair and reputable. The word pronooumenoi, rendered provide, signifies, to think of the proper method of doing a thing, before we proceed to action. If it be possible — That is, so far as it may be done, 1st. Without dishonouring God; 2d, With a good conscience; 3d, If men’s abuses be not insufferable; that is, as far as is consistent with duty, honour, and conscience; live peaceably with all men — Even with heathen and unbelievers, with whom you have any dealings.

16. Same mind—Same spirit or common feeling. High things—Literally: Not the lofty things, thinking, but to the humble things, condescending. Conceits—Thereby becoming opinionated and contentious.

2. Individual churchly spirit toward those without, 17-21. Each in his place manifesting the spirit of love by withholding all hostile tempers, a common unity of innocence and peace will be attained. The precepts of the paragraph are mostly negative or prohibitory.

Ver. 14.-16. The construction now changes from a series of unconnected participial clauses, each beginning with a conspicuous substantive, to a direct imperative.

Bless: see under Romans 1:25.

Persecute: same word as pursue in Romans 12:13. Same word in same sense in 1 Corinthians 15:9; Galatians 1:13, 23. The persecutor pursues his victim.

To rejoice etc.: the infinitive mood states tersely the disposition which Paul desires. Our joy in the success and joy of others is a very accurate measure of our spiritual stature. To rejoice at their joy, is more difficult than to pity them in sorrow.

The same mind: same word as in Romans 12:3: cp. 2 Corinthians 13:11; <500502> Philippians 2:2; 4:2. “Let there be, in the breast of each, one thought and purpose touching all the others.” The context implies that this must be according to Christ: cp. Romans 15:5. This oneness of purpose is the true and only source of real Christian harmony. Not minding: suggested by the same word foregoing. Do not make it your aim to have to do with great matters; but be led along (or carried away) with the humble things, allowing them to have influence over you. Prudent in your own eyes: same words in Romans 11:25: they recall Proverbs 3:7, LXX. To take to ourselves credit for prudence. i.e. mental alertness in common affairs, is to betray ignorance: for we are wise only so long as we are guided by the wisdom of God.

V. 17. Provide-Think beforehand; contrive to give as little offence as may be to any.

Verse 17. Recompense, &c.] Do not take notice of every little injury you may sustain. Do not be litigious. Beware of too nice a sense of your own honour; 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.

Verses. 12-18. Rejoicing in hope — Of perfect holiness and everlasting happiness; or of the glory of God; (Romans 5:2;) and of eternal life, Titus 1:2; patient in tribulation — To which you may be exposed for the cause of Christ, or in whatever you may be called to suffer, according to the wise disposals of God’s gracious providence; continuing instant in prayer — That you may stand firm in the faith, and have a seasonable deliverance from your trouble. Distributing to the necessities of the saints — As far as is in your power; accounting nothing your own which their relief requires you to communicate. It is remarkable that the apostle, treating expressly of the duties flowing from the communion of saints, yet never says one word about the dead. Given to, diwkontev, pursuing hospitality — Not only embracing those that offer, but seeking opportunities to exercise it: a precept this, which the present circumstances of Christians rendered peculiarly proper, and indeed necessary; especially toward those strangers that were exiles from their own country, or were travelling in the cause of Christianity. To which we may add, that the want of public inns, (which were much less common than among us,) rendered it difficult for strangers to get accommodations. Bless — That is, wish well to, and pray for, them which persecute you — That pursue you with evil intentions, and find means to bring upon you the greatest sufferings. Bless, and curse not — No, not in your hearts, whatever provocations you may have to do so. Rejoice with them that do rejoice, &c. — Maintain a constant sympathy with your Christian brethren, as the relation in which you stand to them, as members of the same body, requires. Be of the same mind one toward another — Desire for others the same good which you wish for yourselves. Or, “let each condescend to the rest, and agree with them as far as he fairly and honourably can: and where you must differ, do not by any means quarrel about it, but allow the same liberty of sentiments you would claim.” So Doddridge. Mind not high things — Desire not riches, honour, or the company of the great; but condescend to men of low estate — To the meanest concerns of the meanest Christians, and stoop to all offices of Christian kindness toward them. Be not wise in your own conceits — So as to think you do not need the guidance of the divine wisdom, or the advice and counsel of your Christian brethren, Proverbs 3:5, 7. Recompense to no man evil for evil — Nor imagine that any man’s injurious treatment of you will warrant your returning the injury. Provide things honest in the sight of all men — Think beforehand: contrive to give as little offence as may be to any. Take care that you do only such things as are justifiable and unexceptionable; such as may be above the need of excuse, and may appear, at the first view, fair and reputable. The word pronooumenoi, rendered provide, signifies, to think of the proper method of doing a thing, before we proceed to action. If it be possible — That is, so far as it may be done, 1st. Without dishonouring God; 2d, With a good conscience; 3d, If men’s abuses be not insufferable; that is, as far as is consistent with duty, honour, and conscience; live peaceably with all men — Even with heathen and unbelievers, with whom you have any dealings.

Ver. 17, 21. Recompense to no man evil for evil. That would occasion two evils, where there was but one before. Ye would deprive yourselves of a fine opportunity of doing good, and would obstruct the conversion of your neighbour. He thought you a good man before, but now he would have a sad proof that you too are wicked like himself. You invade the rights of God, to punish in season, in manner, and degree. He punishes to educe good out of evil; but you would heap one sin upon another. Rather obey the scriptures, and overcome evil with good. Saul had virtually set a price on David’s head; but when David had taken his spear, and spared his life, there was a change of sentiment. “Is this thy voice, my son David? Thou art more righteous than I.”

17. Provide—Premeditate. Be careful to present your Christian character before the world as to win its moral respect. Honest—Rather, fair, honourable. Study to make Christianity appear honourable in your character.

Ver. 17.-21. Evil in return for evil: cp. Matthew 5:39-45. Taking forethought etc.: from Proverbs 3:4, LXX. Be careful so to act as to have the respect of all.

If possible, so far as etc.: admitting that cases may arise in which we cannot be at peace with all men. But this must be our constant aim. Not inflicting-justice-for yourselves: not taking the law into your own hands and inflicting what seems to you just punishment and thus defending yourselves. Same verb in 2 Corinthians 10:6; Luke 18:3, 5; Revelation 6:10; 19:2: cognate nouns in Romans 12:19; Luke 18:7, 8; 21:22; Acts 7:24; 2 Corinthians 7:11; 2 Thessalonians 1:8; Hebrews 10:30; 1 Peter 2:14; and in Romans 13:4; 1 Thessalonians 4:6. Its root-idea is justice, and especially just punishment: a simpler form of the same word in 2 Thessalonians 1:9; Jude 1:7; Acts 28:4. The rendering avenge and vengeance (A.V. and R.V.) brings in associations of thought unworthy of a ruler.

Give place (cp. Luke 14:9; Ephesians 4:27) for the anger: leave the case to God, who is angry with and will punish, all sin, especially in His servants.

To-inflict-justice, is Mine: from Deuteronomy 32:35; quoted also in the same form as here, a form differing from both Heb. and LXX., in Hebrews 10:30. To injure others because they have injured us, is to put ourselves in the place of the great Judge.

But if etc.: instead of punishing those who injure us, we must give place for God’s anger, and treat then with kindness. This whole verse (Romans 12:20) is taken word for word (LXX.) from Proverbs 25:21.

Coals of fire: an Eastern metaphor for severe and overwhelming punishment. We cannot punish a man who is doing us harm more severely than by trying to do him good: and this kind of punishment is the most likely to lead him to repentance and salvation: cp. 1 Samuel 24:17. Be not conquered etc.: a concluding epigrammatical precept. If we retaliate we do wrong; and thus evil gains a victory over us. But, if the injury be met with kindness it develops our moral character, and thus does us good. In this way, by doing good, we gain a victory over evil. And, if our kindness lead the adversary to repentance, goodness gains a double victory. The alternative here mentioned is the only one. If a man do us wrong, we must always either conquer, or be conquered by, the evil. Notice that in this section, which treats of Christian morals, Paul refers three times to the Book of Proverbs: another example of his respect, in every point, for the Old Testament.

Each verse of this section will repay most careful study. Observe the easy and natural flow, and the intense reality, of the whole. There are no formal divisions, and no natural order. But each thought suggests some other suitable thought: and the whole sets before us, with wonderful completeness, the principles which ought to regulate our dealings one with another.

Verse 18. If it be possible] To live in a state of peace with one’s neighbours, friends, and even family, is often very difficult. But the man who loves God must labour 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, labour after it.

Verses. 12-18. Rejoicing in hope — Of perfect holiness and everlasting happiness; or of the glory of God; (Romans 5:2;) and of eternal life, Titus 1:2; patient in tribulation — To which you may be exposed for the cause of Christ, or in whatever you may be called to suffer, according to the wise disposals of God’s gracious providence; continuing instant in prayer — That you may stand firm in the faith, and have a seasonable deliverance from your trouble. Distributing to the necessities of the saints — As far as is in your power; accounting nothing your own which their relief requires you to communicate. It is remarkable that the apostle, treating expressly of the duties flowing from the communion of saints, yet never says one word about the dead. Given to, diwkontev, pursuing hospitality — Not only embracing those that offer, but seeking opportunities to exercise it: a precept this, which the present circumstances of Christians rendered peculiarly proper, and indeed necessary; especially toward those strangers that were exiles from their own country, or were travelling in the cause of Christianity. To which we may add, that the want of public inns, (which were much less common than among us,) rendered it difficult for strangers to get accommodations. Bless — That is, wish well to, and pray for, them which persecute you — That pursue you with evil intentions, and find means to bring upon you the greatest sufferings. Bless, and curse not — No, not in your hearts, whatever provocations you may have to do so. Rejoice with them that do rejoice, &c. — Maintain a constant sympathy with your Christian brethren, as the relation in which you stand to them, as members of the same body, requires. Be of the same mind one toward another — Desire for others the same good which you wish for yourselves. Or, “let each condescend to the rest, and agree with them as far as he fairly and honourably can: and where you must differ, do not by any means quarrel about it, but allow the same liberty of sentiments you would claim.” So Doddridge. Mind not high things — Desire not riches, honour, or the company of the great; but condescend to men of low estate — To the meanest concerns of the meanest Christians, and stoop to all offices of Christian kindness toward them. Be not wise in your own conceits — So as to think you do not need the guidance of the divine wisdom, or the advice and counsel of your Christian brethren, Proverbs 3:5, 7. Recompense to no man evil for evil — Nor imagine that any man’s injurious treatment of you will warrant your returning the injury. Provide things honest in the sight of all men — Think beforehand: contrive to give as little offence as may be to any. Take care that you do only such things as are justifiable and unexceptionable; such as may be above the need of excuse, and may appear, at the first view, fair and reputable. The word pronooumenoi, rendered provide, signifies, to think of the proper method of doing a thing, before we proceed to action. If it be possible — That is, so far as it may be done, 1st. Without dishonouring God; 2d, With a good conscience; 3d, If men’s abuses be not insufferable; that is, as far as is consistent with duty, honour, and conscience; live peaceably with all men — Even with heathen and unbelievers, with whom you have any dealings.

Ver. 17, 21. Recompense to no man evil for evil. That would occasion two evils, where there was but one before. Ye would deprive yourselves of a fine opportunity of doing good, and would obstruct the conversion of your neighbour. He thought you a good man before, but now he would have a sad proof that you too are wicked like himself. You invade the rights of God, to punish in season, in manner, and degree. He punishes to educe good out of evil; but you would heap one sin upon another. Rather obey the scriptures, and overcome evil with good. Saul had virtually set a price on David’s head; but when David had taken his spear, and spared his life, there was a change of sentiment. “Is this thy voice, my son David? Thou art more righteous than I.”

18. In you—So far as in your power. It may be impossible, from the actions of others; but let it not be your fault that there is not perfect peace.

Ver. 17.-21. Evil in return for evil: cp. Matthew 5:39-45. Taking forethought etc.: from Proverbs 3:4, LXX. Be careful so to act as to have the respect of all.

If possible, so far as etc.: admitting that cases may arise in which we cannot be at peace with all men. But this must be our constant aim. Not inflicting-justice-for yourselves: not taking the law into your own hands and inflicting what seems to you just punishment and thus defending yourselves. Same verb in 2 Corinthians 10:6; Luke 18:3, 5; Revelation 6:10; 19:2: cognate nouns in Romans 12:19; Luke 18:7, 8; 21:22; Acts 7:24; 2 Corinthians 7:11; 2 Thessalonians 1:8; Hebrews 10:30; 1 Peter 2:14; and in Romans 13:4; 1 Thessalonians 4:6. Its root-idea is justice, and especially just punishment: a simpler form of the same word in 2 Thessalonians 1:9; Jude 1:7; Acts 28:4. The rendering avenge and vengeance (A.V. and R.V.) brings in associations of thought unworthy of a ruler.

Give place (cp. Luke 14:9; Ephesians 4:27) for the anger: leave the case to God, who is angry with and will punish, all sin, especially in His servants.

To-inflict-justice, is Mine: from Deuteronomy 32:35; quoted also in the same form as here, a form differing from both Heb. and LXX., in Hebrews 10:30. To injure others because they have injured us, is to put ourselves in the place of the great Judge.

But if etc.: instead of punishing those who injure us, we must give place for God’s anger, and treat then with kindness. This whole verse (Romans 12:20) is taken word for word (LXX.) from Proverbs 25:21.

Coals of fire: an Eastern metaphor for severe and overwhelming punishment. We cannot punish a man who is doing us harm more severely than by trying to do him good: and this kind of punishment is the most likely to lead him to repentance and salvation: cp. 1 Samuel 24:17. Be not conquered etc.: a concluding epigrammatical precept. If we retaliate we do wrong; and thus evil gains a victory over us. But, if the injury be met with kindness it develops our moral character, and thus does us good. In this way, by doing good, we gain a victory over evil. And, if our kindness lead the adversary to repentance, goodness gains a double victory. The alternative here mentioned is the only one. If a man do us wrong, we must always either conquer, or be conquered by, the evil. Notice that in this section, which treats of Christian morals, Paul refers three times to the Book of Proverbs: another example of his respect, in every point, for the Old Testament.

Each verse of this section will repay most careful study. Observe the easy and natural flow, and the intense reality, of the whole. There are no formal divisions, and no natural order. But each thought suggests some other suitable thought: and the whole sets before us, with wonderful completeness, the principles which ought to regulate our dealings one with another.

V. 19. Dearly beloved-So he softens the rugged spirit. Revenge not yourselves, but leave that to God. Perhaps it might more properly be rendered, leave room for wrath; that is, the wrath of God, to whom vengeance properly belongs. Deuteronomy 32:35

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] dote topon th orgh, 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, orgh, punishment; the penalty which the law, properly executed, will inflict. This is well expressed by the author of the book of Ecclesiasticus, Eccl. 19:17: Admonish thy neighbour 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 Acts 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, Romans 16:3, which was in the fourth year of Nero, successor to Claudius.

Verses 19, 20. Dearly beloved — So he softens the rugged spirit; avenge not yourselves — On those that have injured you, whatever wrongs you may receive; but rather give place unto wrath — Yield to the wrath of the enemy: for it is written, Vengeance is mine — It properly belongs to me; and I will repay — The deserved punishment; saith the Lord — Or perhaps the original expression, dote topon th orgh, might be more properly rendered, leave room for wrath; that is, the wrath of God, to whom vengeance properly belongs. “This precept,” says Macknight, “is founded, as in religion, so in right reason, and in the good of society. For he who avenges himself, making himself accuser, and judge, and executioner, all in one person, runs a great hazard of injuring both himself and others, by acting improperly, through the influence of passion.” Therefore — Instead of bearing any thoughts of hurting them that abuse you, however unkindly and unjustly; if thine enemy hunger, feed him — Even with your own hand: yea, if it be needful, put bread into his mouth: if he thirst, &c. — That is, on the whole, do him all the good in thy power: for in so doing — As Solomon urges, (Proverbs 25:21,) thou shalt heap coals of fire on his head — Thou wilt touch him so sensibly, that he will no more be able to stand against such a conduct, than to bear on his head burning coals; but will rather submit to seek thy friendship, and endeavour, by future kindness, to overbalance the injury. “The metaphor is supposed to be taken from the melting of metals, by covering the ore with burning coals. Thus understood, the meaning will be, In so doing, thou wilt mollify thine enemy, and bring him to a good temper. This, no doubt, is the best method of treating enemies: for it belongs to God to punish the injurious, but to the injured to overcome them, by returning good for evil. “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.”

That the expression is used here in this sense, seems evident from the following verse, where we are commanded to overcome evil with good.

Ver. 17, 21. Recompense to no man evil for evil. That would occasion two evils, where there was but one before. Ye would deprive yourselves of a fine opportunity of doing good, and would obstruct the conversion of your neighbour. He thought you a good man before, but now he would have a sad proof that you too are wicked like himself. You invade the rights of God, to punish in season, in manner, and degree. He punishes to educe good out of evil; but you would heap one sin upon another. Rather obey the scriptures, and overcome evil with good. Saul had virtually set a price on David’s head; but when David had taken his spear, and spared his life, there was a change of sentiment. “Is this thy voice, my son David? Thou art more righteous than I.”

19. Give place unto wrath—We have in our language a similar idiom: Give a wide berth to it, so that you may keep it at a distance and have nothing to do with it.

Ver. 17.-21. Evil in return for evil: cp. Matthew 5:39-45. Taking forethought etc.: from Proverbs 3:4, LXX. Be careful so to act as to have the respect of all.

If possible, so far as etc.: admitting that cases may arise in which we cannot be at peace with all men. But this must be our constant aim. Not inflicting-justice-for yourselves: not taking the law into your own hands and inflicting what seems to you just punishment and thus defending yourselves. Same verb in 2 Corinthians 10:6; Luke 18:3, 5; Revelation 6:10; 19:2: cognate nouns in Romans 12:19; Luke 18:7, 8; 21:22; Acts 7:24; 2 Corinthians 7:11; 2 Thessalonians 1:8; Hebrews 10:30; 1 Peter 2:14; and in Romans 13:4; 1 Thessalonians 4:6. Its root-idea is justice, and especially just punishment: a simpler form of the same word in 2 Thessalonians 1:9; Jude 1:7; Acts 28:4. The rendering avenge and vengeance (A.V. and R.V.) brings in associations of thought unworthy of a ruler.

Give place (cp. Luke 14:9; Ephesians 4:27) for the anger: leave the case to God, who is angry with and will punish, all sin, especially in His servants.

To-inflict-justice, is Mine: from Deuteronomy 32:35; quoted also in the same form as here, a form differing from both Heb. and LXX., in Hebrews 10:30. To injure others because they have injured us, is to put ourselves in the place of the great Judge.

But if etc.: instead of punishing those who injure us, we must give place for God’s anger, and treat then with kindness. This whole verse (Romans 12:20) is taken word for word (LXX.) from Proverbs 25:21.

Coals of fire: an Eastern metaphor for severe and overwhelming punishment. We cannot punish a man who is doing us harm more severely than by trying to do him good: and this kind of punishment is the most likely to lead him to repentance and salvation: cp. 1 Samuel 24:17. Be not conquered etc.: a concluding epigrammatical precept. If we retaliate we do wrong; and thus evil gains a victory over us. But, if the injury be met with kindness it develops our moral character, and thus does us good. In this way, by doing good, we gain a victory over evil. And, if our kindness lead the adversary to repentance, goodness gains a double victory. The alternative here mentioned is the only one. If a man do us wrong, we must always either conquer, or be conquered by, the evil. Notice that in this section, which treats of Christian morals, Paul refers three times to the Book of Proverbs: another example of his respect, in every point, for the Old Testament.

Each verse of this section will repay most careful study. Observe the easy and natural flow, and the intense reality, of the whole. There are no formal divisions, and no natural order. But each thought suggests some other suitable thought: and the whole sets before us, with wonderful completeness, the principles which ought to regulate our dealings one with another.

V. 20. Feed him-With your own hand: if it be needful, even put bread into his mouth.

Heap coals of fire upon his head-That part which is most sensible. "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." Proverbs 25:21, &c.

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 Proverbs 25:21, 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 scoriæ 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.

Verses 19, 20. Dearly beloved — So he softens the rugged spirit; avenge not yourselves — On those that have injured you, whatever wrongs you may receive; but rather give place unto wrath — Yield to the wrath of the enemy: for it is written, Vengeance is mine — It properly belongs to me; and I will repay — The deserved punishment; saith the Lord — Or perhaps the original expression, dote topon th orgh, might be more properly rendered, leave room for wrath; that is, the wrath of God, to whom vengeance properly belongs. “This precept,” says Macknight, “is founded, as in religion, so in right reason, and in the good of society. For he who avenges himself, making himself accuser, and judge, and executioner, all in one person, runs a great hazard of injuring both himself and others, by acting improperly, through the influence of passion.” Therefore — Instead of bearing any thoughts of hurting them that abuse you, however unkindly and unjustly; if thine enemy hunger, feed him — Even with your own hand: yea, if it be needful, put bread into his mouth: if he thirst, &c. — That is, on the whole, do him all the good in thy power: for in so doing — As Solomon urges, (Proverbs 25:21,) thou shalt heap coals of fire on his head — Thou wilt touch him so sensibly, that he will no more be able to stand against such a conduct, than to bear on his head burning coals; but will rather submit to seek thy friendship, and endeavour, by future kindness, to overbalance the injury. “The metaphor is supposed to be taken from the melting of metals, by covering the ore with burning coals. Thus understood, the meaning will be, In so doing, thou wilt mollify thine enemy, and bring him to a good temper. This, no doubt, is the best method of treating enemies: for it belongs to God to punish the injurious, but to the injured to overcome them, by returning good for evil. “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.”

That the expression is used here in this sense, seems evident from the following verse, where we are commanded to overcome evil with good.

Ver. 17, 21. Recompense to no man evil for evil. That would occasion two evils, where there was but one before. Ye would deprive yourselves of a fine opportunity of doing good, and would obstruct the conversion of your neighbour. He thought you a good man before, but now he would have a sad proof that you too are wicked like himself. You invade the rights of God, to punish in season, in manner, and degree. He punishes to educe good out of evil; but you would heap one sin upon another. Rather obey the scriptures, and overcome evil with good. Saul had virtually set a price on David’s head; but when David had taken his spear, and spared his life, there was a change of sentiment. “Is this thy voice, my son David? Thou art more righteous than I.”

20. Heap coals of fire—Doing him good for evil is the true Christian man’s vengeance; it destroys your enemy by making him repent of his malignity and become a better man. It is a very likely way not to kill him, but to kill the enmity in him.

Ver. 17.-21. Evil in return for evil: cp. Matthew 5:39-45. Taking forethought etc.: from Proverbs 3:4, LXX. Be careful so to act as to have the respect of all.

If possible, so far as etc.: admitting that cases may arise in which we cannot be at peace with all men. But this must be our constant aim. Not inflicting-justice-for yourselves: not taking the law into your own hands and inflicting what seems to you just punishment and thus defending yourselves. Same verb in 2 Corinthians 10:6; Luke 18:3, 5; Revelation 6:10; 19:2: cognate nouns in Romans 12:19; Luke 18:7, 8; 21:22; Acts 7:24; 2 Corinthians 7:11; 2 Thessalonians 1:8; Hebrews 10:30; 1 Peter 2:14; and in Romans 13:4; 1 Thessalonians 4:6. Its root-idea is justice, and especially just punishment: a simpler form of the same word in 2 Thessalonians 1:9; Jude 1:7; Acts 28:4. The rendering avenge and vengeance (A.V. and R.V.) brings in associations of thought unworthy of a ruler.

Give place (cp. Luke 14:9; Ephesians 4:27) for the anger: leave the case to God, who is angry with and will punish, all sin, especially in His servants.

To-inflict-justice, is Mine: from Deuteronomy 32:35; quoted also in the same form as here, a form differing from both Heb. and LXX., in Hebrews 10:30. To injure others because they have injured us, is to put ourselves in the place of the great Judge.

But if etc.: instead of punishing those who injure us, we must give place for God’s anger, and treat then with kindness. This whole verse (Romans 12:20) is taken word for word (LXX.) from Proverbs 25:21.

Coals of fire: an Eastern metaphor for severe and overwhelming punishment. We cannot punish a man who is doing us harm more severely than by trying to do him good: and this kind of punishment is the most likely to lead him to repentance and salvation: cp. 1 Samuel 24:17. Be not conquered etc.: a concluding epigrammatical precept. If we retaliate we do wrong; and thus evil gains a victory over us. But, if the injury be met with kindness it develops our moral character, and thus does us good. In this way, by doing good, we gain a victory over evil. And, if our kindness lead the adversary to repentance, goodness gains a double victory. The alternative here mentioned is the only one. If a man do us wrong, we must always either conquer, or be conquered by, the evil. Notice that in this section, which treats of Christian morals, Paul refers three times to the Book of Proverbs: another example of his respect, in every point, for the Old Testament.

Each verse of this section will repay most careful study. Observe the easy and natural flow, and the intense reality, of the whole. There are no formal divisions, and no natural order. But each thought suggests some other suitable thought: and the whole sets before us, with wonderful completeness, the principles which ought to regulate our dealings one with another.

V. 21. And if you see no present fruit, yet persevere. Be not overcome with evil-As all are who avenge themselves. But overcome evil with good. Conquer your enemies by kindness and patience.

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, &c.” 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 labour 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.

ROMANS

Verse 21. Be not overcome of evil — As all are who avenge themselves; but — Even if you see no present fruit, yet persevere; and overcome evil with good — Conquer your enemies with kindness and patience, which is the most glorious victory, and a victory which may certainly be obtained, if you have the courage to adhere to that which, being good, is always in its own nature, on the whole, invincible, to whatever present disadvantage it may seem obnoxious. Blackwall, after having praised the language in which this precept is delivered, adds, “This is a noble strain of Christian courage, prudence, and goodness, that nothing in Epictetus, Plutarch, or Antonine, can vie with. The moralists and heroes of paganism could not write and act to the height of this.”

Ver. 17, 21. Recompense to no man evil for evil. That would occasion two evils, where there was but one before. Ye would deprive yourselves of a fine opportunity of doing good, and would obstruct the conversion of your neighbour. He thought you a good man before, but now he would have a sad proof that you too are wicked like himself. You invade the rights of God, to punish in season, in manner, and degree. He punishes to educe good out of evil; but you would heap one sin upon another. Rather obey the scriptures, and overcome evil with good. Saul had virtually set a price on David’s head; but when David had taken his spear, and spared his life, there was a change of sentiment. “Is this thy voice, my son David? Thou art more righteous than I.”

21. Overcome evil with good—And so you will not only become a true Christian avenger, but a true Christian conqueror. It is wonderful how often love is wiser than wisdom or cunning; disarming its foes and winning its way by animating every body with the spirit to give it its way. We doubt not that Paul, with all the severity which his love sometimes wore, especially in the present epistle, often triumphed by the blessed sorcery of love.

Paul has now in this chapter organized the unity of his Roman Church, with faith in Christ for its basis, and love for its central and vital principle. How shall it deal with the powers of the world? The next chapter will show.

Ver. 17.-21. Evil in return for evil: cp. Matthew 5:39-45. Taking forethought etc.: from Proverbs 3:4, LXX. Be careful so to act as to have the respect of all.

If possible, so far as etc.: admitting that cases may arise in which we cannot be at peace with all men. But this must be our constant aim. Not inflicting-justice-for yourselves: not taking the law into your own hands and inflicting what seems to you just punishment and thus defending yourselves. Same verb in 2 Corinthians 10:6; Luke 18:3, 5; Revelation 6:10; 19:2: cognate nouns in Romans 12:19; Luke 18:7, 8; 21:22; Acts 7:24; 2 Corinthians 7:11; 2 Thessalonians 1:8; Hebrews 10:30; 1 Peter 2:14; and in Romans 13:4; 1 Thessalonians 4:6. Its root-idea is justice, and especially just punishment: a simpler form of the same word in 2 Thessalonians 1:9; Jude 1:7; Acts 28:4. The rendering avenge and vengeance (A.V. and R.V.) brings in associations of thought unworthy of a ruler.

Give place (cp. Luke 14:9; Ephesians 4:27) for the anger: leave the case to God, who is angry with and will punish, all sin, especially in His servants.

To-inflict-justice, is Mine: from Deuteronomy 32:35; quoted also in the same form as here, a form differing from both Heb. and LXX., in Hebrews 10:30. To injure others because they have injured us, is to put ourselves in the place of the great Judge.

But if etc.: instead of punishing those who injure us, we must give place for God’s anger, and treat then with kindness. This whole verse (Romans 12:20) is taken word for word (LXX.) from Proverbs 25:21.

Coals of fire: an Eastern metaphor for severe and overwhelming punishment. We cannot punish a man who is doing us harm more severely than by trying to do him good: and this kind of punishment is the most likely to lead him to repentance and salvation: cp. 1 Samuel 24:17. Be not conquered etc.: a concluding epigrammatical precept. If we retaliate we do wrong; and thus evil gains a victory over us. But, if the injury be met with kindness it develops our moral character, and thus does us good. In this way, by doing good, we gain a victory over evil. And, if our kindness lead the adversary to repentance, goodness gains a double victory. The alternative here mentioned is the only one. If a man do us wrong, we must always either conquer, or be conquered by, the evil. Notice that in this section, which treats of Christian morals, Paul refers three times to the Book of Proverbs: another example of his respect, in every point, for the Old Testament.

Each verse of this section will repay most careful study. Observe the easy and natural flow, and the intense reality, of the whole. There are no formal divisions, and no natural order. But each thought suggests some other suitable thought: and the whole sets before us, with wonderful completeness, the principles which ought to regulate our dealings one with another.