Romans 12

— that ye present your bodies &c.] “A living sacrifice,” in opposition to the dead ones under the law; “holy,” in opposition to those external, carnal, legal ones, which had in them no intrinsical goodness: “acceptable unto God,” whereas the others were not so of themselves, nor unless joined with a holy life; nor are they now any longer so at all, having been abolished by Christ. Dr. Hammond. — which is your reasonable service.] This will be an oblation of a rational, as those were of brute irrational creatures; and it proceeds upon rational motives. Dean Stanhope.

Ver. 1.— brethren.] By this affectionate term the Apostle addresses the believing Romans. Burkitt. — by the mercies of God.] This is the argument, which St. Paul employs, to persuade the Christian converts to give themselves up to God and to His service. These “mercies,” as revealed in the Gospel, are the most proper, powerful, and effectual motive to prevail upon sinners, who have not yet devoted themselves to God, to No man must think too well of himself. Every one should attend on his calling. Anno DOMINI 60. trist.

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

— through the grace given unto me.] In respect of that apostolic authority which is given to me by the favour and commission of Christ. Dr. Hammond.

— not to think of himself more highly than he ought to think.] From this it is probable, that irregularities in the exercise of the spiritual gifts had taken place, or were likely to take place, at Rome, as at Corinth, 1 Cor. xii. 16; at Philippi, Phil. ii. 3; and at Thessalonica, 1 Thess. v. 19, 20. These the Apostle endeavoured to correct or prevent by the excellent rules prescribed in this passage. Dr. Macknight.

— but to think soberly, according as God hath dealt &c.] To be content with that part and station, which the providence of God, and the gifts vouchsafed him, have allotted to his share. Dean Stanhope.

— the measure of faith.] “Faith” is mentioned as a particular spiritual gift, 1 Cor. xii. 9. But here, by an usual figure, it is put for all the spiritual gifts, of which Christ distributed to each that share which He judged proper; called, Eph. iv. 7, “the measure of the gift of Christ.” By exhorting the Romans to behave wisely “according to their measure of faith,” the Apostle tacitly reproved such of them, as, not considering the nature of their own gifts, aspired to offices in the Church, for which they were not qualified. Dr. Macknight.

— according to the proportion of faith.] That is, so far as he has the gift of inspiration, which was bestowed upon men in proportion to their faith. Pyle. According to the measure of the miraculous faith imparted to him, enabling him now to reveal mysteries, now to foretell future events, now to disclose the secrets of men, according as God, upon his faith, shall grant him ability to do it. The phrase answers to “the measure of faith,” ver. 3. Dr. Whitby. The Apostle’s meaning 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. The same rule is given, Eph. iv. 7. Dr. Macknight.

It appears from 1 Cor. xii, and xiv, how apt the new converts were to be puffed up with the several gifts that were bestowed on them: and every one, as in like cases is usual, was forward to magnify his own, and to carry it farther than in reality it extended. St. Paul’s design here was to prevent or regulate such disorder, and to keep every one within due bounds in the exercise of his particular gift. Locke.

Romans 12:2

2. And be not conformed to this world:] Do not accommodate yourselves to the corrupt principles and customs, to the sinful courses and practices, of the men of the world. Burkitt. The Gospel forbids conformity to the world, by no means with an intention that we should be singular in matters of indifference, but resolute against compliances unlawful or dangerous. Abp. Secker. Such is the state of the world, that the exhortation of the Apostle, “not to be conformed to it,” is never unsuitable and unnecessary. He said it to the Roman converts; and for them it was surely a proper caution. They dwelt in a city, which was the seat of wealth and power, and also of every kind of debauchery; for these things go frequently together. One would imagine that such exhortations should not be so necessary now in Christian nations, in reformed and Protestant nations, where true religion is taught and professed. But still the world is the world, and evil abounds where virtue ought to abound. Truth and virtue are both of them the offspring of heaven, and were originally designed to be inseparable companions: and one would think that no power of men or devils could part them, and set them at variance. But so it is, that in the more enlightened regions of the earth, men’s practice is by no means conformable to their knowledge. Dr. Jortin. — this world:] In the style of the Scriptures, “the world” very often signifies the corrupted principles, maxims, fashions, customs, and manners of the world. If virtue and innocence had been the general and predominant character of mankind, the word would have been used in a good sense: but since wickedness hath covered the face of the earth, there arose a necessity of giving a bad sense to a word in itself harmless and inoffensive. “The world” therefore usually signifies a society of vicious beings; and the manners of the world mean manners that are degenerated and corrupted. Dr. Jortin. — by the renewing of your mind.] By a change of your sentiments and principles from what they formerly were. Pyle. — that ye may prove what is that good, &c.] That so ye may discern, and delight in, and practise those precepts of substantial and complete holiness, enjoined by the Gospel. Dean Stanhope.

Romans 12:3

3. For I say, &c.] Having exhorted to an holy life in

Romans 12:4

4. — in one body.] In one natural body. Dr. Whitby. This analogy between the natural and the mystical body is solemnly insisted on in other parts of the New Testament. Dean Stanhope.

— and all members have not the same office.] But some are more feeble, others more vigorous; some employed in more, others in less, honourable services, 1 Cor. xii. 2—27. Dr. Whitby.

Romans 12:5

5. Some, being many, &c.] As in the natural body the members are many, but united under one head, and mutually related to each other; so in the mystical body the persons are many, but all united in Christ. And though some be higher, and some lower; some more, and some less, active and honourable; yet still this difference of place and office does not hinder the mutual relation that there is, and the mutual help and usefulness that there ought to be, even between those that are most distant. Dean Stanhope.

Romans 12:6

6. — differing according to the grace that is given to us.] According to our several designations. Dr. Hammond. As “the grace of apostleship” signifies the office of an Apostle graciously conferred, so the “grace” here said to be given to the Romans may mean the particular station and office in the Church, assigned to individuals by Christ. Dr. Macknight.

— whether prophecy.] The gift either of declaring or of predicting truths by Divine inspiration. Parkhurst.

Romans 12:7

7. — ministry.] Or service in the Church of God by preaching the Gospel, &c. Parkhurst. Specially in this place, “the work of an Evangelist.” Dr. Whitby.

— he that tescheth.] The “teachers” seem to be men, who, having received the doctrine of faith from the Apostles, preached it to others for their conversion to the faith. Such of them as preached the Gospel to those who had not heard it were called “Evangelists.” Dr. Whitby.

Romans 12:8

8. — he that exhorteth.] He that, when the doctrine of the Gospel is taught and planted, is appointed to preach to men the practical use of it, and exhort them to live accordingly. Dr. Hammond.

— he that giveth.] He that distributes his goods, or perhaps the goods of the Church, to the poor. Dr. Hammond. “Giving” in this passage denotes the distributing of the funds appropriated by particular churches for relieving the necessities of the afflicted. Dr. Macknight.

— with simplicity.] With impartiality; or with liberality; or with purity of mind; freedom from all sinister designs or views. Dr. Macknight, Parkhurst.

— he that ruleth.] Or, preside over the Church’s stock. Drs. Whitby and Wells.

— he that sheweth mercy.] Or, is set apart by the direction of the Spirit to take care of the sick, widows, orphans, or strangers; and to perform such other acts of mercy. Drs. Whitby and Wells.

The general purport of this and the two preceding verses is to state the consequence which plainly results from that union and mutual relation before noticed among Christians, as members of one body; namely, that every man ought to consider the abilities that God hath given him, and the post He hath called him to in

Love, and many other duties, are required of us. ANNO DOMINI Or, to the lives of the brethren.

Romans 12:9

9. Let love be without dissimulation.] The former exhortations respected persons in office in the Church: those that follow concern all Christians in general, and acquaint them with their duties in common life. He begins with “love,” as the root from which all other graces and duties spring. Burkitt.

— without dissimulation.] That is, sincere and unfeigned: “not in word (only) but in deed and in truth,” 1 John iii. 18. Dr. Whitby.

Romans 12:10

10. Be kindly affectioned one to another] The word rendered “kindly affectioned,” properly signifies loving with that tender affection which is natural between parents and children: here it seems to denote that affection which subsists between near relations. Parkhurst.

— with brotherly love.] Not bearing only such kindness to one another as common humanity requires, but such as the relation of Christian brethren and the bonds of consanguinity demand. Dr. Whitby.

— in honour preferring one another.] Being ready to think better of others than of yourselves, and so being content to have others preferred before you. Dr. Wells. They are the virtues of meekness and humanity which St. Paul hath in view, when he exhorts Christians “in honour to prefer one another,” to shew respect and civility to others, without waiting to see whether they will shew as much to us. And St. Peter’s direction is, “Honour all men.” If therefore rudeness, and inhumanity, and harshness of behaviour be found in Christians, and in Christians who pretend to great holiness, and zeal, and piety, this is not to be laid to the charge of Christianity, or of those who first preached it; but it is the fault of those who understand not, or are not willing to understand, the plain precepts of the Gospel. Dr. Jortin.

Romans 12:11

11. Not slothful in business; &c.] The next duty recommended is diligence and industry in all our duties both to God and man, but particularly in the duties of our calling. Burkitt. As if he had said, Be no way slothful in your duty to God or man, but be zealous and earnest in every performance your station requires, as considering it to be the honourable service of your God

and Saviour. Pyle. Who deserves your obedience, who justly requires it, and who will plentifully reward it, Dr. Jortin.

Romans 12:12

12. Rejoicing in hope; &c.] The Apostle next exhorts the Roman converts how to conduct themselves under afflictions: namely, to endure them patiently; to rejoice in hope of present deliverance or future happiness; and, in order to both, to be constant and diligent in prayer. Burkitt.

If we hope to possess that immortality which Christ promises, we must perform what Christ requires: which comprehends faith and works, belief and practice, Dr. Jortin.

Romans 12:13

13. Distributing to the necessity of saints; &c.] The next duty recommended is that of charity and almsgiving to the poor members of Jesus Christ. Burkitt. “Given to hospitality” means being very liberal in entertaining strangers, particularly those who were forced to flee from their own homes for religion. Dean Stanhope.

Romans 12:14

14. Bless them which persecute you; &c.] The Apostle, having taught us in the former verse our duty to our friends, here teaches us our duty towards our enemies. Burkitt. Pray for your persecutors, and let not their bitterest malice provoke you to any return of angry imprecations. Dean Stanhope. The repetition of the word “bless” adds force to the precept. Dr. Macknight.

Romans 12:15

15. Rejoice with them that do rejoice &c.] The next duty required is mutual affection and Christian sympathy between brethren, both in prosperity and in adversity. Burkitt.

It is the tendency and business of virtue and religion to procure, as much as may be, universal goodwill, trust, and friendship amongst mankind. If this could be brought to obtain; and each man enjoyed the happiness of others, as every one doth that of a friend; and looked upon the success and prosperity of his neighbour, as every one doth upon that of his children and family; it is too manifest to be insisted upon, how much the enjoyments of life would be increased. There would be so much happiness introduced into the world, without any deduction or inconvenience from it, in proportion as the precept of “rejoicing with those who rejoice” was universally obeyed. Our Saviour has owned this good affection as belonging to our nature in the parable of “the lost sheep:” and does not think it to the disadvantage of a perfect state, to represent its happiness as capable of increase from reflection upon that of others. At the same time, in compassion for the distress of others, there is more good than evil, more delight than sorrow. There is first the relief which the distressed feel from this affection in others towards them. There is likewise the additional misery which they would feel from the reflection that no one commiserated their case. Against the sorrow of compassion is likewise to be set a peculiar calm kind of satisfaction which accompanies it, unless in very particular cases; proceeding, partly from consciousness of a right affection and temper of mind, and partly from a

Romans 12:16

16. Be of the same mind one toward another.] The phrase sometimes denotes consent in doctrine: here it signifies consent in life, and in mutual offices of Christian love. Parkhurst. As if he had said, Live in perfect amity and concord. And when it is in your power to do good, think no person too mean to do it to, nor any honest method beneath you to do it by. Dean Stanhope.

Be not wise in your own conceits.] So as to think you need not the assistance of Divine wisdom, or the advice and counsel of your Christian brethren, Prov. 15. 5, 7; or so as to neglect the concerns of your Christian brethren. Dr. Whitby.

Romans 12:17

17. Recompense to no man evil for evil.] Never practise revenge upon those whom you think to have injured you. Dr. Hammond. Corrupt nature is very prone to return wrong for wrong: Christianity sets a nobler pattern before us, even the example of Him, who, “when He was reviled, reviled not again; when He suffered, He threatened not,” 1 Pet. ii. 23. Burkitt.

Provide things honest in the sight of all men.] Meanwhile do nothing unbecoming your character; nothing that may offend any one, or give him an occasion of using you ill. Dean Stanhope. Having exhorted them before to be careful of their conversation towards God, he now presses them to be watchful over their conversation before the world, that by innocency and honesty of life they may cut off from the enemies of religion ill occasion of speaking evil of them and their holy profession; and may make the heathens to be in love with Christianity by observing the purity and integrity of their lives. Burkitt.

Romans 12:18

18. If it be possible, &c.] It may so fall out, that it may not be possible, on account of some men’s dispositions, to live peaceably with them; or such conditions of peace may be tendered, as may be utterly unlawful to be accepted; but, if it possibly may be, let there be no default in you, why you should not live peaceably with all men. Bp. Hall.

“If it be possible:” cases therefore may happen, in which it will not be possible. It is not in our power to “live peaceably with all men,” if some men will not live peaceably with us. We must not be the aggressors: we must not engage knowingly in a bad cause; nor persevere, if in the process we shall discover our cause to be a bad one. Bp. Horne.

Romans 12:19

19. • give place unto wrath:] Leave it to the wrath geance is mine, I will repay, saith the Lord.

Romans 12:20

20. • in so doing thou shalt heap coals of fire on his head.] That the expression is used in a good sense by the Apostle seems probable from the following verse, where we are commanded to “overcome evil with good.” The metaphor is supposed to be taken from the melting of metals, by covering the ore with burning coals. This being 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. Dr. Macknight. The precept thus understood is a Christian duty: understood in a different manner, it might seem, as St. Augustine says, to command that foul crime of wishing mischief. Dr. Hammond.

Romans 12:21

21. Be not overcome of evil, &c.] Let no ill usage get such a mastery over you, as to break your temper, and draw you into passionate desires of revenge: but by returning good for evil, obtain the noblest victory over both yourselves and your enemies. Pyle.

Many of the Jews and Gentiles accounted revenge to be lawful, and derided Christian patience as a practice absurd and contrary to human nature. Yet what the Gospel requires of this kind, if we mistake not, is very commendable. If we had been commanded to shew particular friendship to wicked men, who revile and injure us, to account them worthy and honest persons, to furnish them with power and opportunity to hurt us, and not to be upon our guard against them, these indeed would have been hard sayings. But it is not so: we are commanded to love them so far, as to pity their faults and follies; and to shew them such lenity, forbearance, and kindness, such humanity and civility, as can be of no detriment to us; to pray to God for their repentance; and, if they prove by their behaviour that they repent and are amended, to receive them into favour. None can say that these precepts are impracticable. On the contrary, they are so reasonable, that without mutual indulgences of this kind human society can hardly subsist; and frail and fallible creatures cannot live together in tolerable peace and order, unless patience and forgiveness be in some degree approved and exercised. Dr. Jortin.

Chap. XIII. From personal duties the Apostle here proceeds to such as are political, and oblige us as members of a civil body. This subject at the time of his writing was no less necessary than the former. For the Jews, under pretence of being the special people of God, had an aversion to all governments, but such as were of God’s special appointment, and of their own nation. They thought subjection to the Roman power