Coke's Commentary on the Holy Bible · Romans Capítulo 12

Romans 12:1. The Apostle has now finished his proofs and explications relating to the justification, calling, and election of the believing Gentiles, or to their being admitted into the kingdom and covenant of God, and interested in all the privileges and honours of his children and peculiar people,—in all the blessings and hopes of the Gospel. This our happy state he has well established by solid and substantial arguments, and guarded it against every attack of the unbelieving Jew. He has demonstrated that it stands right in the nature of things; Romans 1-3 : That it is set upon the same footing with Abraham's title to the blessings of the covenant; Romans 4 : That it gives us a title to privileges and blessings as great as any of the Jews could glory in, by virtue of that covenant; ch. Romans 5:1-12. He goes still higher, and shews, that our being interested in the gift and grace of God in Christ Jesus, is perfectly agreeable to the grace which he has confessedly bestowed upon all mankind in Christ Jesus, in delivering them from that death which came upon them by Adam's offence; ch. Rom 5:12 to the end. He has clearly explained, both with regard to Gentiles and Jews, the nature of the Gospel constitution,in respect to its obligations to virtue and holiness; and the advantages that it gives for encouragingour obedience, and supporting us under the severest trials; Romans 6-8. Farther; as the Jews' pretences, that God was bound by express promise to continue them, and such as come into their peculiarity, to be his only people for ever, were directly inconsistent with the calling and election of the Gentiles, upon the foot of faith alone. The Apostle demonstrates, that the rejection of the Jews is consistent with the truth of God's word,and with his righteousness. He shews the true cause and reason of their rejection; and concludes with an admirable discourse upon the extent and duration of it, which he closes with adoration of the divine wisdom in its various dispensations; Romans 9-11 —Thus having cleared this important subject with surprising judgment, and the nicest art and skill in writing, he now proceeds, after his usual method in his Epistles, and the apostolic manner of preaching, to inculcate various Christian duties; and to exhort to that temper of mind and conduct of life, which are agreeable to Gospel privileges and profession.

Mercies of God— He means all the blessings and privileges given us freely in the Gospel by the mercy of God. There seem to be two reasons why St. Paul's first exhortation to them is, to present their bodies undefiled to God. 1. Because he had before, especially in Romans 7:0, so much insisted on this, That the body was the great source whence sin arose. 2. Because the heathen world, and particularly the Romans, were guilty of those vile affections which he mentions, ch. Romans 1:24-27. The body is here, by a usual figure, put for the whole person, nor can the soul be now presented to God, otherwise than as dwelling in the body, or truly consecrated to him, unless the body be employed in his service. Nor, on the other hand, can the body be presented as a living sacrifice, otherwise than as acted and animated by the soul. The word παραστησαι . rendered present, properly signifies "placing the victim before the altar," It seems probable that the Apostle, in this first verse, had his thoughts principallyupon the Jewish, and in the second verse upon the Gentile Christians; for in Rom 12:1 he opposes moral duty to the offering up of sacrifices, which must be the sacrifices presented by the Jews in the temple, and calls moral duty a reasonable service, or rational worship, as it seems, in opposition to ritual. In Rom 12:2 he dehorts from conformity to the world, which generally means the heathen world; and persuades them to be transformed by the renewing of their mind, which is the phrase that he uses to Gentile converts, Ephesians 4:22-23.—These verses may be paraphrased thus: "Having cleared your title to the blessings and privileges of God's peculiar kingdom in this world, I now earnestly exhort you, Christian brethren, from a consideration of the goodness of God, in revealing his Gospel, and admitting you all to an equal interest in the grace therein declared and promised, that, as a holy priesthood, instead of brutal dead sacrifices, your consecrate and offer your bodies, a living sacrifice, by mortifying the deeds of the flesh; that being free from every blemish of sensual impurity, you may practise holiness, and the things that are pleasing to God, which is the most rational worship and service that you can perform, and infinitely preferable to the ritual observances of the law. And as you are now become a separate and peculiar people of God (Romans 12:2.), do not mix yourselves again with a profane, wicked, and ignorant world; do not conform to the vicious customs, taste, and examples thereof; but be changed through the power of divine grace into new creatures in Christ Jesus, by receiving better principles and habits of mind; that you may thereby be enabled to discover, relish, approve, and recommend to others, that course of life, which is good, just, and true; most pleasing and acceptable to God, and whereby ye shall be accomplished in every part of the divine life." We may just remark, that some commentators consider the three words good, acceptable, and perfect, as opposed to the Jewish ritual: this Christian sacrifice being more excellent in itself (Ezekiel 20:25.), more pleasing to God (Psalms 40:7-8.), and tending more to make us perfect, Hebrews 7:19. But perhaps they refer more generally to all the preceptive parts of Christianity, the excellency of which they will best understand, who endeavour to practise it most exactly. See Locke, and Elsner.

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Romans 12:3. For I say, &c.— "I say and give it in charge:" So λεγειν signifies, Acts 15:24. Instead of Not to think of himself more highly, Doddridge reads, after Raphelius, Not to arrogate to himself above what, &c. Instead of measure of faith, some copies have it of grace; but either of them expresses the same thing; that is, gifts of the Spirit. See the next note.

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Romans 12:6. According to the proportion of faith— This proportion of faith, and the measure of faith, Rom 12:3 seem not to relate to the degree of any gift considered in itself, but rather to the relation and proportion which it bore to the gifts of others: for it is plain, that the Apostle is here exhorting every man to keep soberly withinhis own sphere. It is natural to suppose that the new converts might be puffed up with the several gifts which were bestowed upon them, and every one might be forward to magnifyhis own, to the disparagement of others; which would be attended with bad consequences. Therefore the Apostle advises them to keep every man within his proper sphere; to know and observe the just measure and proportion of his gift, intrusted with him not to gratify his own pride, but to edify the church. Prophesy originally implied the foretelling of the future events relating to the church, to the comfort and edification of the assembly; and those effects generally attending the act of prophesy, in a little time assumed its name: but the proper sense of prophesy is the foretellingof things to come; the import, the interpretation of sacred Scripture; and the explaining of prophesies already delivered. See 1Co 14:20-32 and for an account of the spiritual gifts and offices in the primitive church, Lord Barrington's Miscell. Sacr. Essay 1:; Benson's History of the first Planting of Christianity, ch. 1. sect. 4, 5 and 1 Corinthians 12:28.; Castalio, Erasmus, Bengelius, and others, connect this with the preceding verse: We are members one of another; but, having gifts differing, &c.

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Romans 12:8. He that ruleth, with diligence— Lord Barrington thinks this clause relates to the receiving and succouring of strangers; most probably, persecuted strangers; or, however, such as travelled for the propagation of the Gospel; and that for these reasons: First, because the Apostle has admonished them to use well all the gifts of the Spirit for the good of men's minds, Rom 12:6-7 and in the first clause of the present verse. It seems, therefore, most natural to suppose, that he should in the three last clauses of this verse direct them how to use other gifts of God's providence for the good of men's morals and religion; and that he should lay the several instances of the kindness of others together in the same manner, as in Hebrews 13:2-3. Secondly, Προστατις, a feminine word of the same original and signification with; ο προισταμενος, is used in this sense, ch. Romans 16:2. She hath been a succourer of many, and of myself also; the word προισταμαι signifies, among other things, to defend, patronize; and so it might be rendered, Titus 3:8; Titus 3:14. To patronize good works; meaning to encourage and assist in them. In this sense the clause here should be rendered, He that gives succour, or relief, let him do it with care and application. See Lord Barrington's Miscel. Sacr. Essay 1: p. 76.

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Romans 12:10. Be kindly affectioned, &c.— Perhaps the extremely expressive words of the original might justly be rendered, Delight in the tenderest fraternal affection to each other. The word Φιλοστοργοι, not only signifies a strong affection, like that of parent animals to their offspring, but a delight in it. The words of the latter clause might literally be rendered, Leading on each other with respect; or, In giving honour, going before each other. Some render it, Mutually prevent one another with honour. See Balguy's Sermons, and Leighton's Exposit. Works, vol. 2: p. 429.

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Romans 12:11. Serving the Lord— Some copies read καιρω, instead of κυριω, serving the time; that is, husbanding your opportunities: but though admitted by Dr. Mills, it appears an unnatural and inelegant expression in that sense, and very much sinks the noblemeaningofthe commonly received reading; which contains a lively exhortation to Christians, to be always serving Christ, and to cultivate the temper which the Apostle expresses when he says, To me to live is Christ, Phillip. Romans 1:21. See Doddridge, Mill, and Wetstein.

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Romans 12:13. Given to hospitality— It was the more proper for the Apostles frequently to enforce this duty, as the want of public inns 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 excommunication, both among Jews and heathens; which would make it a high crime for any of their brethren to receive them into their houses. See Blackwall's Sacred Classics, vol. 1: p. 232.

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Romans 12:16. Be of the same mind, &c.— Be entirely united in your regards for each other. Doddridge. Whitby paraphrases it, "Desire the same things for others, that you do for yourselves, and would have them desire for you." Dr. Heylin unites this with the preceding verse, and renders them as follows: Live in a mutual sympathy, so as to rejoice with those who are in joy, and compassionate those who are in grief. Do not aspire to high things, but be contented with mean things.

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Romans 12:17. Provide things honest, &c.— "Take care that your behaviour be such, as may be approved by all men." Dr. Wells reads,—In the sight of God, and in the sight of men.

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Romans 12:19. Avenge not yourselves— The emperor Claudius, by his decree, banished all Jews from Rome, Acts 18:2. Upon this occasion Aquila and Priscilla removed to Corinth, where St. 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 every thing relating to the late persecution under Claudius. That emperor's edict died with him in about two years time. Then the Jews and Christians [if the Christians were expelled] returned again to Rome; for Aquila and Priscilla were there, when St. Paul wrote this Epistle, (ch. Romans 16:3.), which was about the fourth year of Nero, successor to Claudius. Hence it appears more than probable, that the Apostle, in this and the following verses, has his eye upon the indignities and injuries done to the Christian Jews, if not to the Christians in general, in the forementioned persecution. See Benson's "First Planting of the Christian Religion," vol. 2: p. 106 and Eccl 19: 17.

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