Romans 12

Romans 12:1

s on a series of most admirable practical exhortations; in which he labours to persuade Christmanner worthy of that gospel, the excellency of been illustrating. And here, particularly, urges cration to God, and a care to glorify him, in their ions, by a faithful improvement of their various . XII. 1—11.

ROMANS XII. 1.

HAVING thus dispatched what I proposed s: in the argumentative part of the epistle, x and suggested a variety of considerations, - which may convince you of the great excellency R of the gospel, and the singular favour which God has shewn to those Gentiles whom he hath called into the Christian church, and to that remnant of the Jews who are kept in so happy a relation to them, while the bulk of their nation are fallen into a state of rejection; let me now endeavour to animate you all to behave in a suitable manner. I entreat you therefore, a my dear brethren, partakers with me in this holy calling, by all the tender mercies of our most compassionate God, 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, as a living sacrifice, holy and well pleasing to God. Let all the members of your bodies, and all the faculties of your souls, b being sanctified and animated by Divine grace, be employed in the service of him to whom you are under such immense obligations. This he requires of you, [as] your rational service; and it will be much more acceptable to him than any

a Entreat you therefore.] Some apply ingly in the paraphrase applied it to both. this to the Gentiles; and as most of the b Bodies and souls.] The body is here by members of the church at Rome were orig- a usual figure put for the whole person, nor inally so, it is reasonable to believe the can the soul be now presented to God opostle had them principally in view: but otherwise than as dwelling in the body, o not excluding the converted Jews, who, as truly consecrated to him, unless the bod he had just before expressed it, remained be employed in his service; nor on the as a remnant according to the election of other hand, can the body be presented as a grace, when the rest were hardened, and living sacrifice, otherwise than as actuate therefore had surely reason to acknowledge and animated by the soul. For the prodege the tender mercies of God to them, priety of the word παρασυνα, which and were under strong obligations to properly signifies, placing the victim befor vote themselves to him, I have accord- the altar; see Elsner in loc.

They are exhorted against conformity to the

ceremonial forms, though most exactly prescribed in a ritual of his own appointment. And as you desire to engage his approbation and favour, be not, in the general course of your temper and actions, conformed to the sentiments and customs of this vain and sinful world; but rather be ye transformed, in the renewing of your mind: endeavour to become new creatures, contracting new habits, and engaging in new pursuits, under the influence of the Divine Spirit on your hearts; *that you may not only be speculatively acquainted with the doctrines, precepts, and design of the gospel, but may experimentally know that will of God [which is] in itself so excellently good, and which, as it is most acceptable to him, has the most apparent tendency to purify and perfect our natures.*ᶜ

And I particularly say, and give it in charge,ᵈ according to that grace which is given to me as an inspired apostle, to every one that is among you, as if personally named, to take the greatest heed, that he be not exalted into spiritual pride, by the gifts and privileges which God hath conferred upon you, I charge each not to arrogate [to himself] above what he ought to think,ᵉ but that he think of himself with modesty, sobriety, and humility; according to the measure of that faith, and in correspondent proportion to those gifts, which God hath distributed to every man among you. And surely 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 sake, but out of regard to the good of the whole: For as in one body we have many members, but all the members have not the same use, but each its proper function and service, appointed by the wise

ᶜ Good, acceptable, and perfect.] L’Enfant explains each of these as opposed to the Jewish ritual; this Christian sacrifice being more excellent in itself, Ezek. xv. 25; more pleasing to God, Psal. xl. 7, 8; and tending more to make us perfect, Heb. vii. 19; I understand it as referring to all the perceptive part of Christianity, the excellence of which they will best under-

stand, who set themselves most exactly to practise upon it.

ᵈ Say, and give it in charge.] So λεγων signifies, Acts xv. 24. See Raphel. Annot. ex Herodot. in loc.

ᵉ Not to arrogate, &c.] Raphelius, Annot. ex Herod. in loc. has shewn, that υπερφρονων has properly this signification.

nd in all things to walk in simplicity.

Former, and gracious Preserver of the whole; so we, though many, are one body in Christ, and every one members of each other: we should therefore endeavour each of us to know his own place and condition, and mutually to make our various capacities as serviceable as we can.

Having therefore gifts, all proceeding from God, the great fountain of every good thing, and different according to the diversity of the grace that is given unto us: whether [it be] prophecy, as enabling us to foretell future events, or to make discourses for the edification and direction of the church, [let us be employed in it] according to the degree of our gift, which is in proportion to the degree of faith, that is respectively in us: Or [having] the office of ministry, as deacons, let a man employ himself actively and faithfully in his ministration: Or if he be an instructor of catechumens, who are to be fitted for the communion of the church, let him continue humbly, tenderly, and patiently, in the work of teaching: Or if he be an exhorter, whose peculiar business it is to urge Christians to duty, or to comfort them in the discharge of it, let him continue in his exhortation: he that giveth any thing to a charitable use, [let him do it] with true simplicity, and unfeigned liberality of heart; neither seeking the applause of men, nor any other sinister end which he could desire to conceal: he that presideth in the distribution of charities so collected, let him do it with diligence; that he may know the case

⁶ According to the proportion of faith.] Many interpret this, “Do it according to the general scheme of divine revelation, not setting up any novel interpretations of scripture, injurious to it.” But Raphelius (Annot. ex Xen. in loc.) objects that λογᾶ, not ἀγαλόγια, would be the proper word to express that. Dr. Sam. Clarke, (Posthum. Serm. Vol 1 p 6.) by faith understands the trust reposed in them, or the nature and use of the gift they had; which is a very unusual sense of the word πις. The Rhemish Jesuits suppose, it was a confession, or summary, of faith, drawn up by all the apostles in conjunction: to which they refer, Rom. vi. 17; chap. xvi. 17; 1 Tim. vi 20; Gal. i. 6; Acts xv. 6; none of which texts seem to imply any thing like it; nor is it pretended that such a creed

was ever quoted in antiquity, by the name of ἀγαλόγια πις, or indeed that I can find, by any other. If we suppose the prophetic gift to be given in proportion to the exercise of faith, that is, of dependence on God, when he signified a disposition in general to impart it, we have I think the clearest explication the phrase will admit. See Vol. 11. p 311, noteᵇ on Mark xi 22.

ᵇ Employ himself in ministration] It seems the word κω is understood. Compare 1 Pet iv. 10, 11. The word διακογία properly signifies the ministration of the deacon, and so interpreted gives the distinctest sense.

ᵇ He that presideth with diligence] In this and the following clause, I follow the interpretation of Lord Barrington, (Misc Sacra. Vol. I. p. 77-80,) and refer to

VOL. 4.

They are to cultivate love and brotherly affection.

proposed, and that he may see that nothing be wanting to make the charity as effectual as possible; and as for him that sheweth mercy, that is, who has the care of those who on account of peculiarly grievous calamities are the objects of particular compassion, let him do it with an obliging cheerfulness of temper, cautiously guarding against any disgust at what may seem mean and disagreeable in the offices which must necessarily be performed for such.

On the whole, [let] love [be] undissembled, and all your expressions of mutual friendship as free as possible from base flattery, and from vain compliment. Abhor that which is evil, in every instance, and adhere resolutely to that which is good. Practise benevolence in all its branches, and every other virtue, with the greatest determination and perseverance of mind; whatever discouragements may for the present arise. Do not only abound in the exercises of common humanity; but in brotherly love, as Christians, [be] mutually full of tender affection,¹ yea, cultivate those gentle dispositions of mind with delight; and endeavour to think so modestly of yourselves, that you may still be in honour preferring one another. Let each in his turn, be ready to think better of his brethren than of himself; and so to prevent them in every office of respect,ᵏ and out of regard to their advantage, to give up with as good a grace as possible, any thing in which his own honour or personal interest may be concerned. When you are actually engaged,

him for the reasons which I think sufficient to justify it; only mentioning the application of the word προσέλις, in the same sense to Phebe, Rom. xvi. 2, who could not be supposed a ruler in the church. Πρεσπασμωφ, properly signifies one who presides, but, in what, the connection must determine. For the extraordinary mercy exercised among the ancient Christians, see Lucian de Morte Peregrin. apud Opera, Vol. II p. 764, Edit. Salmur. 1619; and Julian Epist. xlix.

¹ In brotherly love, [be] mutually full of tender affection.] Perhaps the extremely expressive words of the original, τη φιλοσφαιρίας με αλληλές φιλοσοφίες, might justly be rendered, delight in the tenderest fraternal affection to each other. The word φιλοσοφίες not only si nifying a strong af-

fection, like that of parent animals to their offspring, but a delight in us, as the ingenious Dr. Balguy has justly observed in his excellent Sermon on this text.

ᵏ Preventing them in every office of respect.] Archbishop Leighton well observes, (Expository Works, Vol. II p 329,) that the original words τη τίμη αλληλές προηγημένες, are very expressive, and might literally be rendered, leading on each other with respect, or in giving honour going before each other. This I have endeavoured to express in this clause of the paraphrase, but have retained our version as expressing something of the esteem from which this respectful behaviour should proceed. L’Enfant renders it, mutually prevent one another with honour.

ions on our obligations to piety, humility, &c.

be not slothful and sluggish in the prosecution of your proper business in life, but endeavour to rouse your spirits; so that it may be dispatched with vigour and alacrity, and without an unnecessary expense of time. For this purpose be fervent, warm and active in spirit; and certainly you will see the greatest obligation and encouragement to be so, when you consider that you are serving the Lord Jesus Christ,¹ to whose condescension and love you are infinitely indebted. May you always attend his service with the greatest zeal and delight, and may every action of life be brought into a due subordination to that great end!

IMPROVEMENT.

How rich were a Christian in practical directions for the conduct of life, even if this excellent chapter were his only treasure of this kind. Let such scriptures as these be welcome to us; the scriptures that teach us our duty, as well as those that display before our eyes the richest variety of spiritual privileges. Indeed it is one of our greatest privileges, to be taught our duty, if at the same time we are inclined by Divine grace to perform it, and if we are not, we have no privileges that will prevent, none that will increase our ruin.

Wisely does the great apostle lay the foundation of all virtue in a principle of unfeigned piety towards God: in presenting before him our bodies as living sacrifices. How great an honour and happiness will it be to us, to do it. That we may be engaged to this, let us often think of his tender mercies, so many and so great; and especially, of that most illustrious of all mercies, his redeeming us by the blood of his Son, and calling us into the Christian covenant. Can there be a more reasonable service than this? that we should be consecrated to our Creator, to our Redeemer, to our Sanctifier, to our constant Benefactor, to our supreme end and happiness? The world indeed neglects him, yea, even what is called the Christian world, neglect him, to such a degree, as if we did not continually see it, we should

¹ Serving the Lord.] Several copies for noble sense of the commonly received reading so much, that I could by no means persuade myself to follow it. It is a livel exhortation to Christians to be always serving Christ, and to cultivate the temple which the apostle expresses, when he says ἡμῖτε ἢ Ἐνδίαν, Phil. 21, to me to live is Christ. It also suggests a motive to enforce the former exhortation; as I have hinted in the paraphrase.

Christians are to rejoice in hope,

not suppose to be possible. But let us not in this instance be xxvii. conformed to it. O that Divine grace may so transform and verse renew our hearts, that we may not! Nothing but experience can 2 teach us, how good, and perfect, and acceptable, the will of God is, and how happy a thing it is to be governed, in every respect, by its unerring declarations.

Let us remember, that as our sanctification, so also our humility and our usefulness are his will; and therefore let us endeavour to conquer every high conceit of ourselves, and every sordid and selfish sentiment. Let us often reflect, that we are all members of each other; and being so happily united in Christ, have all but one interest, which is that of the body, and of its glorified head. Whether our station in the church be more public, or private; whether our capacities and endowments be more or less distinguished: let us all be faithful, be affectionate, be disinterested, be active, endeavouring to serve Christ, and even the poorest of his people, with simplicity, with diligence, with cheerfulness; preferring others to ourselves; abhorring that love which is spent in hypocritical words and unmeaning forms; cultivating that which gives to the soul tenderness, condescension, and vigour. In one word, let us remember we are serving the Lord, the Lord Christ; and doing all in his name, and for his sake, let this add fervour to our spirit, zeal to our diligence, and abasement to our humility; for nothing surely can be so animating, nothing so melting, nothing so humbling, as to recollect, on the one hand, how much we owe him, and on the other, how little we are able, how much less we are careful to do for his service.

Romans 12:12

The apostle pursues his practical exhortations, and particularly recommends devotion, patience, hospitality, mutual sympathy, humility, a peaceful temper, and a readiness to forgive injuries. Rom. XII. 12, to the end.

ROMANS XII. 12. SECT. I HAVE been exhorting you, my brethren, ROHANS XII. 12. xxviii. to many Christian duties and graces, and REJOICING in Rom. among the rest, to the greatest activity and xii. 12 zeal in the service of Christ. Let me exhort you to guard against such a dejection of spirit as would enervate that holy activity and zeal. On the contrary, [be] you, that are the servants of Christ, always rejoicing in the hope of those glorious rewards which your Divine Master, in the riches of his grace, hath set before you; and in that support which he gives you in Rome, RHOPE; patient in

to continue in prayer, and to pursue hospitality :

the way to that eternal glory. And animated by that hope, be patient in all the tribulation which you may bear in his cause, or from his hands in the wise disposals of his gracious Providence. And while under these pressures, continuing instant in prayer, draw down those necessary supplies of his holy Spirit which may carry you honourably through all your trials: Liberally communicating to the necessities of the saints, and accounting nothing your own which their relief requires you to furnish out: particularly pursuing that hospitality which present circumstances so peculiarly demand, especially towards those strangers that are exiles, or travellers, in the cause of Christianity. Stay not till occasions of this kind force themselves upon you, and much less, till importunity extort the favour, as it were, against your will; but, like Abraham, look out for proper objects of such a bounty, and follow after them, to bring them back to your houses. On the other hand, bless them who are pursuing you with evil intentions, and persecute you with the greatest severity for conscience sake. Wish them well, and pray for their conversion; yea, if they should go on to revile you, for all the expressions of your love, go on to bless; and curse them not, though provoked by their bitterest imprecations against you. Make it a constant maxim with yourselves, to maintain a constant sympathy with your brethren of mankind, which may lead you to rejoice with them that rejoice, and to weep with them that weep; to congratulate others on their felicity, and to bear your part with them in their sorrows, as members of one body, who have all, as it were, one common feeling. [Be] entirely united in your regards for each other. Let each condescend to

a Pursuing hospitality.] It was the more proper for the apostles so frequently to enforce this duty, as the want of public sinns (much less common, than among us, hough not quite unknown, Luke x. 34, “5,) rendered it difficult for strangers to get accommodations, and as many Christians might be banished their native country for religion, and perhaps laid under a kind of bann of excommunication, both among Jews and heathens, which would

make it a high crime, for any of their former brethren to receive them into their houses. For the illustration which the paraphrase gives of the energy of this text, I am obliged to Mr. Blackwell, Sacred Class. Vol. I. p 232. b Be entirely united in your regards for each other.] This, on the whole, seemed the most proper version of, Το αύλο ως αλληλες εχονεῖν; and though Dr. Whitby araphrases it, “Desire the same things

Not to render evil for evil, but to live peaceably with all,

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. Affect not high things; either to possess exalted stations of life, or to converse with those that bear them; but rather condescend, and accommodate yourselves to men of low rank; for it is chiefly among the poorer part of mankind that the gospel is like to prevail: and all Christians ought in this respect, to bear the image of their great Master, who spent most of his time in conversing with such. Be not so wise in your own conceit, as to think yourselves above the Divine direction, or that of your fellow Christians, in this respect, or in any other. Render to none evil for evil; nor imagine that any man’s injurious treatment of you will warrant your returning the injury; but act in such a cautious and circumspect manner, that it may evidently appear you provide against the malignity which will lead many to put the worst constructions upon your actions. And do only those things which may be above the need of excuse, and may appear, at the first view, fair and reputable in the sight of all men. If it be possible, and at least to the utmost of your power, as far as it is consistent with duty, honour, and conscience, live peaceably with all men; not only your own countrymen, or fellow Christians, but Jews and Gentiles, Greeks and barbarians.ᶜ

Upon the whole, my dearly beloved brethren, whatever wrongs you may receive, revenge not yourselves on those that have injured you; but rather yield, and give place to the wrath of the enemy;ᵈ for God hath forbidden us to indulge

or others that you do for yourselves, and would have them desire for you;” I think the sense given above preferable, as it supposes less of an ellipsis, which I would not suppose without apparent necessity.

ᶜ Greeks and barbarians.] It is remarkable that Dr. Barrow adds, this must include living peaceably with Heretics and Schismatics; Barrow’s Works, Vol. I. p. 278; however, the ill treatment which must be expected under these hard names from men of unpeaceable tempers, should

never lead any to deny, or slight, what they in their consciences judge the true of doctrine, or purity of worship.

ᵈ Give place to wrath.] L’Enfant and others explain this of giving way to the wrath of God, and quote the phrase of giving place to the physician, (Ecclus. xxxviii. 12,) and giving place to the law, (chap. xix. 17,) as authorizing that interpretation. But I think, in both those passages, to give place signifies to yield without opposition; in which sense it best

and overcome evil with good.

any of the vindictive passions: as it is written (Deut. xxxii. 35,) Vengeance [is] mine, that is, it properly belongs to me, and I will recompense the deserved punishment, saith the Lord. And indeed it requires the wisdom, as well as the dignity and majesty, of a God, to claim, and manage it aright. Therefore, instead of bearing any thoughts of hurting them that have used you most unkindly and unjustly, if thine enemy hunger, feed him, and if he thirst, give him drink; and on the whole, do him all the good in thy power, as Solomon urgeth; (Prov. xxv. 21;) for by doing this thou shalt, as it were, 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.

On all occasions, act on this as an inviolable maxim; and if you do not find the immediate good effect, persist in such a conduct; be not overcome with evil; where it seems most obstinate, but overcome evil with good: for that is the most glorious victory, and a victory which may certainly be obtained, if you will 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.

IMPROVEMENT.

SURELY if any thing consistent with the burdens and sorrows of mortal life can inspire constant joy, it must be the Christian hope; the hope of our high calling. Surely with a joy thus supported, no tribulation can be too great to be endured with patience; yea, with cheerfulness; since, whatever it be, the glorious Object

suits the interpretation given in the paraphrase, which seems most natural. The ingenious and learned Dr. Balguy determines in favour of the other interpretation, (Balguy’s Serm. Vol. II. p. 222, 223,) though the force of the reason that follows is not at all impaired by ours.

Thou shalt heap, &c.] The sense can-

not be, thou shalt consume him, and bring judgments upon him; for that would be applying to revenge, and building upon it, while it is most expressly forbidden. I must therefore intimate, in how tender manner human nature is affected with favours received from one who has been considered as an enemy.

Reflections on our obligation to joy, love, peace, &c.

of our hope, far from being endangered or diminished by it, shall xxviii. rather be secured and increased. Let us therefore continue instant in prayer, that our minds may be so fortified and ennobled, that we may dwell upon these views.

Well may they keep the heart in so serene and pleasant a state, as to make us ready to do every act of kindness to our fellow creatures; but especially to those who are heirs with us of this verse hope; whom we ought to esteem it our great honour and privi- 13 lege to be able in any measure to assist and accommodate, while they are travelling through this too often inhospitable wilderness, in the way to that kingdom they are going to receive. It is no wonder, that as we are not of this world, but are chosen and called out of the world to so glorious a prospect, the world should hate and persecute us: but let us neither be dismayed, nor in any degree exasperated, with the ill usage we may meet with. Rather, with unfeigned compassion and good will to the most injurious of our enemies, let us not only refrain from repaying 17 evil with evil, but render them blessing for curses, and benefits for wrongs: since we have ourselves found such mercy, and are called to inherit such a blessing.

Let us cultivate those kind and social affections which this great proficient in them all so forcibly inculcates; that tender sympathy which may teach us to share in the joys and sorrows of all 16 about us; that candid humility, which shall, with graceful unaffected freedom, stoop to the lowest and the meanest, and while it stoops, rise in unsought honours; that distrust of ourselves, which shall cause us to cease from our own wisdom, that we may repose ourselves upon the unerring guidance of our heavenly 18 Father; that kindly obstinate attachment to peace; that heroic &c. superiority, which melts down with kindness the heart that but a little before was glowing with rage. And on the whole, that resolute perseverance in goodness, which must be finally victori- 21 ous, and will assuredly rise with a new accession of strength and of glory from every seeming defect.