Romans 12

Chap. XII. Ver. 1—21. A practical exhortation to devotedness to God.—‘‘The nature and excellency of the gospel having been fully developed, (says Cox,) the apostle labours to persuade all professing Christians [and especially true believers] to act in a manner suitable to their high vocation. For this purpose he commences by urging upon them the necessity of an entire consecration of themselves to God, and an earnest endeavour to glorify him in their respective stations. I beseech you, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy [and] acceptable to God, which is your reasonable service. The terms here used are sacrificial, and forcibly intimate that, as under the Old Testament dispensation, the burnt-offerings were wholly the Lord’s property, so Christians are required to give up themselves entirely to the service of God.”

And this service is most reasonable, both in itself and as compared with other forms of worship. It is reasonable in itself, because thereby we render nothing to God but what we have received from him, “our life, our soul, our all: and because we are gainers by the surrender; for, in giving up ourselves to him as a faithful Creator and as a merciful Redeemer, we know that he will preserve us to that great day, when he will receive his chosen into everlasting felicity. ((2 Timothy 1:12).)—Viewed comparatively, it is also not only infinitely more reasonable than any of the Pagan superstitions, but also far preferable to the carnal services of the Jews, which, indeed, owed all their excellency to a prospective reference to Christianity.

The first thing here recommended is Devotion—and ‘‘ Devotion (as Cox justly observes) signifies a life ie or devoted to God. He, therefore, is the devout man, who lives no longer to his own will, or the way and spirit of the world, but to the sole will of God: who considers God in every thing, who serves God in every thing, who makes all the parts of his common life parts of piety, by doing every thing in the name of God, and under such rules as are conformable to his glory.”

Notes on the verses

For the allusion, see (Numbers 15:20-21). Abraham was the root of the Jewish nation. ver. 22. Severity. {The term severity, properly denotes excision, cutting off, as the gardener cuts off, with a pruning knife, dead boughs, or luxuriant stems.]— Bagster. ver. 25. The fulness of the Gentiles—i. e. the general conversion of the Ver. 29. Without repentance—i. e. God never repents of the grace and favour which he bestows. See (John 13:1). Ver. 32. Hath concluded all in unbelief—That is, hath considered Jews and Gentiles as alike guilty, that he might on both display the same mercy. See (Romans 3:9). y Onan XI. Ver. 1. A living sacrifice.—This implies that the body was not to be presented without the soul.

1966 that we can possibly prove by our own experience what really is the good, acceptable, and perfect will of God. And so far is this accordance of heart from implying a neglect or contempt of moral duties, that it is, in fact, the only source from which they can arise, so as to be acceptable to God: for when moral, or even religious duties are performed from motives of ostentation, to excite the praise of men; or from views of merit in them, and with the mercenary hope of reward, they are so far from being acceptable to God, that they are abhorred by him. Such good works as these constituted the righteousness of the Scribes and Pharisees; and except our righteousness be of a nature far superior to theirs, our Lord himself assures us there is no hope of our acceptance—we “ shall in no case enter the kingdom of heaven.’ ((Matthew 5:20).) The duties principally here enjoined are humility, and especially a low and modest estimation of our spiritual gifts and graces: (ver. 3—8:) sincere and intense affection to the brethren: vigour, and activity, and fervent zeal in the service of Christ; Christian love and charity to the afflicted and necessitous: and that duty which is the peculiar glory of Ver. 2. That ye may prove.—Doddridge, “‘ Experimentally know.” Ver. 3. The measure of faith.—This refers, perhaps, to the faith by which they were enabled to work miracles. _ Ver. 6. Prophecy.—Preaching by inspiration, whether in the way of prediction, or otherwise. —<According to the proportion of faith.—" If we suppose the generous gift to be given in proportion to the exercise of faith, i.

e. dependence on God…. we have, I think, the clearest explication the phrase will admit.”"—Doddridge. Ver. 7. Ministry.—Lys. orally, ‘* deaconship.”? The sense appears to us to be, that all the servants of Christ were to exert themselves to the utmost, in their different lines of duty, whether in public or in private—whether as inspired or uninspired teachers, catechisers, or Scripture readers—all were to do their best. So Mr. Cox. Ver, 8. He that ruleth—Or ‘‘ presideth,” as Doddridge renders it after Lord Barrington; but as the same word is in the last chapter (verse 2) applied to Phebe, it probably means a person taking the lead in any department, either of ministerial duty or Christian charity.

But see ch. xvi. 1. Ver. 10. Be kindly affectioned.—The original term, philostorgos, Mr. Cox observes, ‘‘is exceedingly expressive; philos, signifying delight in a thing, — storge, that tender affection which mothers naturally bear to their own Ver. 13. Given to hospitality.—This was a virtue of primary importance in the East, where there are few public inns; and at this time, as Doddridge observes, it was peculiarly important, as Christians were persecuted both by Jews and heathens. " So God forgives our numerous faults, For the dear sake of Christ, his Son.”’— Watts. Chap. XIII. Ver. 1—14. St. Paul enforces obedience to civil authorities, and to all their just dues.—We agree with the venerable and pious Mrs.

Hannah More, that “the gospel was never intended to dissolve the ancient ties between sovereign and subject, master and servant, parent and child; but rather to draw them closer, to strengthen a natural by a lawful and moral obligation. As the charge of disaffection was from the first most injurious to the religion of Jesus, it is obvious why the Apostle [Paul] was so frequent and so earnest in vindicating it from this calumny. It is apparent from every part of the New Testament, that our Lord never intended to introduce any change into the civil government of Judea, where he preached, nor into any part of the world to which his religion might extend. As his object was of a nature specifically different, his discourses were always directed to that other object.

His politics were uniformly conversant about his own kingdom, which was not of this world. If he spake of human governments at all, it was only incidentally, as cir- Ver. 16. Be of the same mind.—Cox, ‘‘ be united in affection to each other.” Ver. 17. Provide things honest.—Gr. Kala, good, useful, profitable.—Park- Ver. 19. Give place unto wrath—i. e. submit, and do not return it. Leave that to him who hath said—Vengeance is mine.—Vengeance here means retributive justice, as (Romans 3:5). Ver. 20. Therefore if thine enemy hunger, feed him.—(Proverbs 25:21-22).—Thou shalt heap coals of fire, &c.—The expression here quoted from Solomon, refers to the method adopted in melting and purifying certain metals: and is generally explained to imply, that the enemy shall by such means be melted down; but Dr.

Whitby explains it to import, rather, that by such means the Almighty will be engaged to take the sufferer’s part. See Ps. exl. 9, 10,