Bible Commentaries

Ro 12:1-21.

DUTIES OF BELIEVERS, GENERAL AND PARTICULAR.

The doctrinal teaching of this Epistle is now followed up by a series of exhortations to practical duty. And first, the all-comprehensive duty.

1. I beseech you therefore--in view of all that has been advanced in the foregoing part of this Epistle.

by the mercies of God--those mercies, whose free and unmerited nature, glorious Channel, and saving fruits have been opened up at such length.

that ye present--See on

Ro 6:13,

where we have the same exhortation and the same word there rendered "yield" (as also in

Ro 12:16, 19).

your bodies--that is, "yourselves in the body," considered as the organ of the inner life. As it is through the body that all the evil that is in the unrenewed heart comes forth into palpable manifestation and action, so it is through the body that all the gracious principles and affections of believers reveal themselves in the outward life. Sanctification extends to the whole man

(1Th 5:23, 24).

a living sacrifice--in glorious contrast to the legal sacrifices, which, save as they were slain, were no sacrifices at all. The death of the one "Lamb of God, taking away the sin of the world," has swept all dead victims from off the altar of God, to make room for the redeemed themselves as "living sacrifices" to Him who made "Him to be sin for us"; while every outgoing of their grateful hearts in praise, and every act prompted by the love of Christ, is itself a sacrifice to God of a sweet-smelling savor

(Heb 13:15, 16).

holy--As the Levitical victims, when offered without blemish to God, were regarded as holy, so believers, "yielding themselves to God as those that are alive from the dead, and their members as instruments of righteousness unto God," are, in His estimation, not ritually but really "holy," and so

acceptable--"well-pleasing"

unto God--not as the Levitical offerings, merely as appointed symbols of spiritual ideas, but objects, intrinsically, of divine complacency, in their renewed character, and endeared relationship to Him through His Son Jesus Christ.

which is your reasonable--rather, "rational"

service--in contrast, not to the senselessness of idol-worship, but to the offering of irrational victims under the law. In this view the presentation of ourselves, as living monuments of redeeming mercy, is here called "our rational service"; and surely it is the most rational and exalted occupation of God's reasonable creatures. So

2Pe 1:5,

"to offer up spiritual sacrifices, acceptable to God through Jesus Christ."

2. And be ye not conformed to this world--Compare

Eph 2:2; Ga 1:4,

Greek.

but be ye transformed--or, "transfigured" (as in

Mt 17:2;

and

2Co 3:18,

Greek).

by the renewing of your mind--not by a mere outward disconformity to the ungodly world, many of whose actions in themselves may be virtuous and praiseworthy; but by such an inward spiritual transformation as makes the whole life new--new in its motives and ends, even where the actions differ in nothing from those of the world--new, considered as a whole, and in such a sense as to be wholly unattainable save through the constraining power of the love of Christ.

that ye may prove--that is, experimentally. (On the word "experience" see on

Ro 5:4,

and compare

1Th 5:10,

where the sentiment is the same).

what is that--"the"

good and acceptable--"well-pleasing"

and perfect, will of God--We prefer this rendering (with CALVIN) to that which many able critics [THOLUCK, MEYER, DE WETTE, FRITZSCHE, PHILIPPI, ALFORD, HODGE] adopt--"that ye may prove," or "discern the will of God, [even] what is good, and acceptable, and perfect." God's will is "good," as it demands only what is essentially and unchangeably good

(Ro 7:10);

it is "well pleasing," in contrast with all that is arbitrary, as demanding only what God has eternal complacency in (compare

Mic 6:8, with Jer 9:24);

and it is "perfect," as it required nothing else than the perfection of God's reasonable creature, who, in proportion as he attains to it, reflects God's own perfection. Such then is the great general duty of the redeemed--SELF-CONSECRATION, in our whole spirit and soul and body to Him who hath called us into the fellowship of His Son Jesus Christ. Next follow specific duties, chiefly social; beginning with Humility, the chiefest of all the graces--but here with special reference to spiritual gifts.

3. For I say--authoritatively

through the grace given unto me--as an apostle of Jesus Christ; thus exemplifying his own precept by modestly falling back on that office which both warranted and required such plainness towards all classes.

to every man that is among you, not to think, &c.--It is impossible to convey in good English the emphatic play, so to speak, which each word here has upon another: "not to be high-minded above what he ought to be minded, but so to be minded as to be sober-minded" [CALVIN, ALFORD]. This is merely a strong way of characterizing all undue self-elevation.

according as God hath dealt to every man the measure of faith--Faith is here viewed as the inlet to all the other graces, and so, as the receptive faculty of the renewed soul--that is, "as God hath given to each his particular capacity to take in the gifts and graces which He designs for the general good."

4, 5. For as we have many members, &c.--The same diversity and yet unity obtains in the body of Christ, whereof all believers are the several members, as in the natural body.

6-8. Having then gifts differing according to the grace given to us--Here, let it be observed, all the gifts of believers alike are viewed as communications of mere grace.

whether--we have the gift of

prophecy--that is, of inspired teaching (as in

Ac 15:32).

Anyone speaking with divine authority--whether with reference to the past, the present, or the future--was termed a prophet

(Ex 7:1).

let us prophesy according to the proportion of faith--rather, "of our faith." Many Romish expositors and some Protestant (as CALVIN and BENGEL, and, though, hesitatingly, BEZA and HODGE), render this "the analogy of faith," understanding by it "the general tenor" or "rule of faith," divinely delivered to men for their guidance. But this is against the context, whose object is to show that, as all the gifts of believers are according to their respective capacity for them, they are not to be puffed up on account of them, but to use them purely for their proper ends.

7. Or ministry, let us wait on--"be occupied with."

our ministering--The word here used imports any kind of service, from the dispensing of the word of life

(Ac 6:4)

to the administering of the temporal affairs of the Church

(Ac 6:1-3).

The latter seems intended here, being distinguished from "prophesying," "teaching," and "exhorting."

or he that teacheth--Teachers are expressly distinguished from prophets, and put after them, as exercising a lower function

(Ac 13:1; 1Co 12:28, 29).

Probably it consisted mainly in opening up the evangelical bearings of Old Testament Scripture; and it was in this department apparently that Apollos showed his power and eloquence

(Ac 18:24).

8. Or he that exhorteth--Since all preaching, whether by apostles, prophets, or teachers, was followed up by exhortation

(Ac 11:23; 14:22; 15:32,

&c.), many think that no specific class is here in view. But if liberty was given to others to exercise themselves occasionally in exhorting the brethren, generally, or small parties of the less instructed, the reference may be to them.

he that giveth--in the exercise of private benevolence probably, rather than in the discharge of diaconal duty.

with simplicity--so the word probably means. But as simplicity seems enjoined in the next clause but one of this same verse, perhaps the meaning here is, "with liberality," as the same word is rendered in

2Co 8:2; 9:11.

he that ruleth--whether in the Church or his own household. See

1Ti 3:4, 5,

where the same word is applied to both.

with diligence--with earnest purpose.

he that showeth mercy, with cheerfulness--not only without grudging either trouble or pecuniary relief, but feeling it to be "more blessed to give than to receive," and to help than be helped.

9. Let love be without dissimulation--"Let your love be unfeigned" (as in

2Co 6:6; 1Pe 2:22;

and see

1Jo 3:18).

Abhor that which is evil; cleave to that which is good--What a lofty tone of moral principle and feeling is here inculcated! It is not, Abstain from the one, and do the other; nor, Turn away from the one, and draw to the other; but, Abhor the one, and cling, with deepest sympathy, to the other.