聖書注解書

Romans 12:1. παρακαλῶ οὖν: the reference is to all that has been said since Romans 1:16, but especially to what more closely precedes. Cf. Ephesians 4:1, 1 Timothy 2:1, 1 Corinthians 4:16. The οὖν connects the two parts of the epistle, not formally but really, and shows the dependence of the “practical” upon the “doctrinal”. It is the new world of realities to which the soul is introduced by the Christian revelation on which Christian morality depends. It is relative to that world, and would become unreal along with it. διὰ τῶν οἰκτιρμῶν: for the substantive see 2 Corinthians 1:3 (= רַחֲמִים, which has no singular). διὰ in such expressions (cf. 1 Corinthians 1:10, 2 Corinthians 10:1) indicates that in which the motive is found: Winer, p. 477. The mercies are those which God has shown in the work of redemption through Christ, παραστῆσαι is not per se sacrificial: in chap. Romans 6:13; Romans 6:16; Romans 6:19 it is used of putting the body at the disposal of God or of sin: see also 2 Corinthians 4:14; 2 Corinthians 11:2, Colossians 1:22; Colossians 1:28, Ephesians 5:27. τὰ σώματα ὑμῶν is not exactly the same as ὑμᾶς αὐτοὺς, yet no stress is to be laid on the words as though Paul were requiring the sanctification of the body as opposed to the spirit: the body is in view here as the instrument by which all human service is rendered to God, and the service which it does render, in the manner supposed, is not a bodily but a spiritual service. θυσίαν ζῶσαν: “living,” as opposed to the slain animals offered by the Jews. This seems to be the only case in which the new life as a whole is spoken of by Paul as a sacrifice—a thank offering—to God. A more limited use of the idea of θυσίᾳ is seen in Php 2:17; Php 4:18; cf. also Hebrews 13:15 f., 1 Peter 2:5. ἁγίαν: contrast Romans 1:24. εὐάρεστον according to all analogy (see concordance) should go with τῷ θεῷ, and this is secured by the order of the words in A[23] vulg. τὴν λογικὴν λατρείαν ὑμῶν: in apposition not to τὰ σώματα ὑμῶν but to the presenting of the body as a living sacrifice. For other examples see Winer, 669. λατρεία (Romans 9:4, Hebrews 9:1; Hebrews 9:6, John 16:2) is cultus, ritual service, worship; and such a presentation of the body, as the organ of all moral action, to God, is the only thing that can be characterised as λογικὴ λατρεία, spiritual worship. Any other worship, any retention of Jewish or pagan rites, anything coming under the description of opus operatum, is foreign to the Christian θυσίᾳ; it is λατρεία which is not λογική, not appropriate to a being whose essence is λόγος, i.e., reason or spirit.

[23] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.

Romans 12:1 f. General exhortation to sanctification.

οὖν] drawing an inference, not from the whole dogmatic part of the epistle, beginning with Romans 1:16 (Calvin, Bengel, and many others, including Reiche, Köllner, de Wette, Philippi, Hofmann),—as also in Ephesians 4:1 and 1 Thessalonians 4:1, the οὖν which introduces the practical portion is not to be taken so vaguely,—but from Romans 11:35-36, where the riches of God were described as, and shown to be, imparted apart from merit. This connection is, on account of διὰ τῶν οἰκτίρμ. τ. Θεοῦ, more readily suggested and simpler than that with Romans 11:32 (Rückert, Fritzsche, and several others).

διὰ τῶν οἰκτ. τ. Θεοῦ] by means of the compassion of God, reminding you of it. Just so διά in Romans 15:30, 1 Corinthians 1:10, 2 Corinthians 10:1. The exhortation, pointing to the compassion of God, contains the motive of thankfulness for compliance with it. “Qui misericordia Dei recte movetur, in omnem Dei voluntatem ingreditur,” Bengel.

On οἰκτιρμοί, see Tittmann, Synon. p. 68 ff. On the singular, comp. Pind. Pyth. i. 85; Sir 5:6; Bar 2:27; 1Ma 3:44. The plural conforms, indeed, to רחמים, but is conceived according to the Greek plural usage of abstract nouns (see Kühner, II. 1, p. 15 f.; Maetzner, ad Lycurg. p. 144 f.): the compassions, i.e. the stirrings and manifestations of compassion.

παραστῆσαι] selected as the set expression for the presenting of sacrificial animals at the altar; Xen. Anab. vi. 1. 22; Lucian, de sacrif. 13; and see Wetstein and Loesner, p. 262. Paul is glancing at the thank-offering (διὰ τ. οἰκτιρμ. τ. Θ.), and raises the notion of sacrifice to the highest moral idea of self-surrender to God; comp. Umbreit, p. 343 ff.

τὰ σώματα ὑμῶν] not, on account of the figure of sacrifice, instead of ὑμᾶς αὐτούς (so usually; still also Philippi), as if σῶμα might denote the entire person, consisting of body and soul (but comp. on Romans 6:12). On the contrary, the apostle means quite strictly: your bodies, reserving the sanctification of the νοῦς for Romans 12:2, so that the two verses together contain the sanctification of the whole man distributed into its parts,—that of the outer man (set forth as the offering of a sacrifice), and that of the inner (as a renewing transformation). Fritzsche also takes the correct view; comp. Hofmann. Other peculiar references of τ. σώμ. ὑμ. (Köllner: “the sensuous nature of man, which draws him to sin;” Olshausen: “in order to extend the idea of Christian sanctification down even to the lowest potency of human nature”) are not indicated by the text. The following τ. λογικ. λατρ. is not opposed to our view; for, in truth, bodily self-sacrifice is also an ethical act, 1 Corinthians 6:20. Comp. on the subject-matter, Romans 6:13; Romans 6:19.

θυσίαν ζῶσαν] as a sacrifice which lives. For the moral self-offering of the body is the antitypical πλήρωσις of the ritual sacrificial-service, in which the sacrifice dies; whereas that ethical sacrifice is no doubt also connected with dying, as to sin namely, in the sense of Romans 6:2, Romans 7:4 ff., Colossians 2:20; Colossians 3:5, Galatians 2:19, but it is precisely out of this death that the being alive here meant proceeds, which has vanquished death (Galatians 2:20, et al.). Such a sacrifice is also, in the eminent sense of antitypical fulfilment, ἁγία (as pure and belonging to God in an ethical relation) and ΕὐΆΡΕΣΤΟς Τῷ ΘΕῷ (comp. Ephesians 5:2). That Τ. ΘΕῷ is not, with Estius, Bengel, and Koppe, to be connected with ΠΑΡΑΣΤ., is shown by its very position, as well as by the superfluous character of a Τ. ΘΕῷ with ΠΑΡΑΣΤ.

Passages from Porphyry, Hierocles, Philo, Josephus, and the Rabbins, in which likewise moral devotion to God is set forth as self-sacrifice, see in Wetstein and Koppe. On the asyndeton, as strengthening the force of the predicative notion, in ἁγ., εὐάρ. τ. Θ., comp. Nägelsbach, z. Ilias, p. 50, ed. 3.

τὴν λογ. λατρ. ὑμ.] accusative of epexegesis,—an appositional definition, and that, indeed, not to the mere θυσίαν (to the notion of which the wider notion of ΛΑΤΡΕΊΑΝ does not correspond), but to the whole ΠΑΡΑΣΤῆΣΑΙ Κ.Τ.Λ., containing, respecting this whole act of presenting offering, the judgment, what it ought to be; see Winer, p. 496 [E. T. 669]; Kühner, II. 1, p. 243 f. Luther aptly remarks: “the which is your reasonable service.” Comp. Lobeck, Paralip. p. 519; Nägelsbach, z. Il. iii. 51; Buttmann, neut. Gr. p. 134.

λατρεία] service of worship, as in John 16:2. See on that passage. Comp. Romans 9:4. λογικός, rational (1 Peter 2:2; Plato, Locr. p. 99 E, 102 E; Polyb. xxv. 9. 2), is not in contrast to ζῶα ἄλογα (Theodoret, Grotius, Koppe, and many others), which at most would only be to be assumed if ΛΑΤΡΕΊΑ were equivalent to ΘΥΣΊΑ, but generally to the ceremonial character of the Jewish and heathen worship,—designating the ΛΑΤΡΕΊΑ here meant as a spiritual service, fulfilling itself in moral rational activity,—of which nature the opus operatum of the Jewish and heathen cultus was not. The Test. XII. Patr. p. 547 calls the sacrifice of the angels λογικὴν κ. ἀναίμακτον προσφοράν. On the idea, comp. John 4:24; Romans 1:9; Php 3:3; 1 Peter 2:5; Athenag. Leg. 13. Melanchthon: “Cultus mentis, in quo mens fide aut coram intuetur Deum, et vere sentit timorem et laetitiam in Deo.” The opposite is the character of mechanical action, the ἄλογος τριβὴ καὶ ἐμπειρία (Plat. Gorg. p. 501 A).

Romans 12:1. I beseech you therefore, brethren — Paul uses to suit his exhortations to the doctrines he has been delivering. So here the general exhortation to universal holiness, grounded on, and inferred from, the whole of the preceding part of the epistle, is contained in the first and second verses. Particular advices and precepts follow from the third verse to the end of the epistle. By the mercies — Δια των οικτιρμων, the bowels of mercies, or tender mercies of God — The whole sentiment is derived from chap. 1.-5.; the expression itself is particularly opposed to the wrath of God, Romans 1:18. It has a reference here to the entire gospel, to the whole economy of grace or mercy, delivering us from the wrath of God, and exciting us to all duty. “The love,” says Macknight, “which God hath expressed in our redemption by Christ, and in making us [true] members of his church, is the most winning of all considerations to engage us to obey God; especially as his commands are calculated to make us capable of the blessings he proposes to bestow on us in the next life. We should therefore habitually recollect this powerful motive, and particularly when any difficult duty is to be performed.” 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 — That is, yourselves, as he expresses himself, Romans 6:13, a part being put for the whole; and the rather, as in the ancient sacrifices of beasts, to which he alludes, the body was the whole. These also are particularly named, in opposition to the abominable abuse of their bodies, of which the heathen were guilty, mentioned Romans 1:24. And several other expressions follow, which have likewise a direct reference to other expressions in the same chapter. To this we may add, that having taught, Romans 7:5; Romans 7:18; Romans 7:23, that the body, with its lusts, is the source and seat of sin, he exhorted the Romans, very properly, to present their bodies to God a sacrifice, by putting the lusts and appetites thereof to death. It may be proper to observe, also, that the word παραστησαι, here rendered to present, is the word by which the bringing of an animal to the altar to be sacrificed was expressed. A sacrifice — Dedicated to God entirely and irrevocably; (for in the ancient sacrifices, the animals were wholly given, and were not taken back again;) made dead to the world and sin, being slain by the commandment, (Romans 7:9,) or by the sword of the Spirit, which is the word of God, and is quick and powerful to effect this death, (Hebrews 4:12,) and living by that life which is mentioned Romans 1:17; Romans 6:4, &c.; that is, by faith in the gospel, the law of the spirit of life in Christ Jesus; and thus made a living sacrifice indeed; holy — A sacrifice such as the holy law requires, and the Holy Spirit produces. This is spoken in allusion to the sacrifices under the law being required to be without blemish. Acceptable — A sacrifice of a sweet-smelling savour. The sum is, Let your whole souls, with all their faculties, and your bodies, with all their members, being sanctified and animated by divine grace, be dedicated to, and employed in the service of him to whom you are under such immense obligations. Which is your reasonable service — Such a sacrifice is reasonable, not merely because, as Beza observes, it is the sacrifice of a rational creature; whereas the sacrifices of birds and beasts, &c, were sacrifices, αλογων ζωων, of irrational animals; but because the whole worship and service is highly, nay, infinitely reasonable, being the worship and service of faith, love, and obedience, the objects of which are divine truth and love, and wise, just, holy, and kind commands: or, in other words, affections and dispositions, words and actions, suited to the divine perfections, and the relations subsisting between us and God, as our Creator, Preserver, Redeemer, Saviour, friend, and father in Christ Jesus. And as the sacrifice is thus reasonable, it is equally reasonable that we should offer it, being under indispensable, yea, infinite obligations so to do. So that in offering this sacrifice, and in all things, a Christian acts by the highest reason, from the mercy of God inferring his own duty.

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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I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.

I beseech — Volumus et iubemus we wish and we order, became the pope’s style, A. D. 606.

By the mercies of God — His manifold mercies, δια των οικτιρμων . Per miserationes amplificationis causa. (Beza.) We that have received so many mercies, must not only servire Deo, sed et adulate, serve God but even worship him, saith Tertullian. Mercy calls for duty; deliverance commands obedience, and there is so milch disingenuity in the contrary, that holy Ezra thinks heaven and earth would be ashamed of it,Ezra 9:13-14; Ezra 9:13-14 . The cords of kindness are called "the cords of a man,"Hosea 11:4; Hosea 11:4 ; rational motives befitting the nature of a man. So that to sin against mercy is to sin against humanity; it is bestial, and fits a man for destruction, Romans 9:22 ; like as when medicine which should remove the disease, doth co-operate with it, then death comes with the more pain and speed. No excess more dangerous than that of bread: no judgment more terrible than that of mercy despised and abused. Abused mercy turns into fury. Patientia laesa fit furor.

That ye present — As they of old did their sacrifices at the altar. With the burnt offering, which signified the sacrificing of the flesh, was joined the sin offering, that is, Christ. Faith applies Christ to the believer, and the believer to Christ.

Your bodies — That is, your whole person. Cainistce sunt, saith Luther, offerentes non persoham, sed opus personae. They are Cainists that offer to God the work done, but do not offer themselves to God.

A living sacrifice — In the old law they had many kinds of sacrifices killed and offered. Now, saith Origen, instead of a ram we kill our ireful passions; instead of a goat our unclean affections; instead of flying fowls our idle thoughts, …

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第XII章

内容

本章は二つの部分から成る。第一、ローマ12:1-8は、神への敬虔、および教会において用いられまたは行使される様々な賜物と職の正当な評価と用い方を扱う。第二、ローマ12:9-21は、異なる階層の人々に対する愛とその様々な現れに関する。

ローマ12:1-8

分析

使徒は前章で手紙の教理的部分を結んだが、ほぼ一貫した慣行に従い、その教理から重要な実践的教訓を引き出す。彼が人の贖いにおける神のあわれみの提示からなす第一の帰結は、彼らが生ける供え物として神に身を捧げ、世のならいではなく神のみこころに従うべきであること、ローマ12:1-2。第二は、彼らがへりくだりであり、賜物の多様性がキリストにあって一つのからだとしての一致の感覚を損なうことを許さないこと、ローマ12:3-5。これらの様々な賜物は、利己的な目的のためにではなく、その性質と目的に一致した仕方で、熱心に、無私に、親切に行使されるべきであった、ローマ12:6-8。

注解

ローマ12:1

そうだから、兄弟たちよ。私は神のあわれみによってあなたがたに勧める、等々。パウロが人の義認、聖化、救いについて語ったすべての要約は、これらの結果が人の功績や人の努力ではなく、神のあわれみに帰せられるということなので、彼は議論全体を神への献身の動機として向ける。赦し、純潔、永遠のいのちの確かな望みに対して魂が感じるすべての感謝は、これらすべてのあわれみの源である神への献身を確保するために呼び起こされる。

あなたがたのからだを、神に喜ばれる、生ける、聖なる供え物として献げなさい。この節のすべての表現は、明らかに旧約の礼典の奉仕への言及を持つようである。その摂理の下では、傷のない動物が献げられ、神に捧げられた。新しい摂理の下では、より尊く、より霊的な奉仕がなされるべきである。動物の献げ物ではなく、自分自身の献身である。「あなたがたのからだ」という表現は、おそらく「あなたがた自身」とほぼ同義であろう。しかしパウロはおそらく意図的にこれを用いた。それが比喩にふさわしいだけでなく、全人—からだも魂も—が神の奉仕に捧げられるべきという観念を際立たせたかったから。「あなたがたは、代価をもって買われたのです。ですから、自分のからだをも、自分のたましいをもって、神のものとして栄光を帰しなさい」、コリント第一6:20。使徒は比喩を展開する。供え物は生ける、聖なる、神に喜ばれるものであるべき。これらの修飾語の最初は一般に、ここで意図される供え物と、祭壇の上に命なく置かれた犠牲との対比を表現するとみなされる。このように信者は、ペテロ第一2:5で文字通りの建物に用いられる感覚のない材料に対立して「生ける石」と呼ばれる。わたしたちはθυσίαν ζῶσαν、生ける供え物を献げるべき。「死体を捧げることは忌わしい」—ベンゲル。しかし生けるという言葉は、永続する、続く、決しておろそかにされないことを意味し得る。「生けるパン」ヨハネ6:51、「力を失わないパン」、「生ける望み」ペテロ第一1:3、「決して失望しない望み」、「生ける水」、「生ける道」等の句のように。ザーの語彙書ζάωの項を参照せよ。それゆえわたしたちがなすべき供え物は、祭壇の上で数瞬のうちに消費された犠牲の献げ物のような一時的な奉仕ではなく、決しておろそかにされたり取り消されたりすることのない、生ける、すなわち永続する供え物である。聖という修飾語は、おそらくヘブル聖書におけるほぼ対応する言葉の頻繁な使用に直接的な言及を持つ。犠牲に適用されるとき、それは一般に「傷のない」と訳される。それゆえこの場合の聖という言葉は無傷のと同義であり、すなわち供え物が拒否されるような欠陥のないことを意味する。神に喜ばれるという言葉は、「良いかおりのかおりのために」エペソ5:2、ピリピ4:18、レビ1:9と同じ意味で用いられる。すなわち、喜ばれる、好意を持たれる。神が喜ぶ供え物。τῷ Θεῷはπαραστήσαιではなくεὐάρεστονに結びつけられる。

あなたがたの霊的な奉仕。この節の文法的構造には疑いがある。最も自然で単純な説明は、わが国の翻訳者たちがしたように、これを前の文の構成要素と対立させることである。彼らはwhich isの言葉を補う。使徒が要求する、自分自身を神に捧げるこの献身は、霊的な奉仕である。λατρείαという言葉は献げ物ではなく、礼拝を意味する。理性的であると言われるのは、なされる奉仕の性質であって、理性を与えられたという意味での献げ物ではない。それは理性によってなされる。理性的(λογικην)と訳された言葉は実際様々に説明される。最も単純な解釈は、言葉を自然の意味、すなわち理性に関する、に取るものである。それは儀式的・外的観察に対立して、精神的または霊的な奉仕である。「理性に適合する、理性に関する乳」(λογικόν γάλα)という句、ペテロ第一2:2と比較せよ。他の人々はこれらの言葉を、キリスト教の摂理の下での供え物と旧約の下での供え物との違いを表現するものと理解する。かつては理性を持たない動物(ἄλογα ζῷα)が神に献げられたが、今は理性的な魂を持つ人間が。しかしこの解釈は言葉の意味にそれほどよく合わず、また文脈に一貫した意味を与えない。ペテロ第一2:5と比較せよ。

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