Romans 12

Hitherto the Apostle has Discoursed of matters of Faith; in this, and the following Chapters, he sets down precepts of Holy Life. He useth the word in the plural number, to amplifie and set forth the manifold Mercies of God, in Election, Justification, Adoption, &c. q. d. Seeing you Gentiles have received so many, and so great Mercies from God; seeing he has preferred you to his Ancient People the Iewes, and has chosen and called you, when he has rejected them; as you value these Mercies, let the consideration of them engage you to all manner of Holiness and New Obedience. I Or, well pleasing. Beseech you therefore, brethren, by the mercies of God b, that ye present That you Give, Dedicate and Offer up, as Spiritual Priests, your bodies Your selves, or your whole man, a part is put for the whole; the body is named, because it is the Souls Instrument in the service of God. a living sacrifice The Sacrifices of Old were Presented alive to God, and their Blood was shed at the Feet of the Altar: A Beast that dyed of its self, or was Torn by wild Beasts, was not to be Sacrificed: Nay, it was not so much as to be eaten, Exod. 22.31. Levit. 22.8. Conformable hereunto, God will have us Offer up our selves a living Sacrifice, i. e. We must be quickned and Alive to God, and not Dead in Sins and Trespasses., holy As the Sacrifices under the Law, were to be without blemish or defect, Exod. 12.5. Levit. 1.10. Deut. 15.21., acceptable unto God Or well pleasing unto God. So were the appointed Sacrifices under the Law, Levit. 1.9, So was the Sacrifice of Christ the Lamb of God, Eph. 5.2. and so are all Spiritual Sacrifices under the Gospel, Phil. 4.18. Heb. 13.16., which is your reasonable service Or which is agreeable to Reason; Nothing is more Reasonable, than that you should Devote your selves to God in this manner. Some think this is added, To show a difference between the Sacrifice here required, and that of the Iews, which was of unreasonable Beasts. Others, by reasonable service, understand spiritual Service, and Expound this place by 1 Pet. 2.5. where you read of Spiritual Sacrifices acceptable to God by Iesus Christ. Others think, That by reasonable, you must understand such Service, as is according to the Word of God; and this Suits best with the Greek Phrase in the Text.. The same word is used, 1 Pet. 2.2. and there 'tis rendred the Milk of the Word, and not reasonable Milk. And so the Service or Worship here spoken of, is oppos'd to that Will-worship, of which you read in Col. 2.23..

And be not conformed to this world Do not Fashion or Accommodate your selves to the corrupt Principles, Customes, or Courses of worldly and wicked Men; and what they are, you will find in chap. 13.13. Eph. 5.18, 19. 1 Pet. 4.3. You have somewhat the like Counsel, Exod. 23.2. 1 Pet. 1.14.: but be ye transformed by the renewing of your mind q. d. Be you Regenerated, and changed in your Whole Man; beginning at the Mind, by which the Spirit of God worketh upon the inferior Faculties of the Soul, vid. Eph. 4.23., that ye may prove what is that good, and acceptable and perfect will of God By proving, understand Discerning: By the Will of God, His revealed Will in his Word; and so it best Accords with the reasonable Service spoken of, ver. 1. and with the Scope of the Text it self; which is, to exhort unto holiness and obedience, which is according to the Rule of the Word. He annexeth Three Adjuncts to the Will or Word of God; It is good; Revealed only for our Benefit. It is Acceptable, i. e. By Obedience thereunto we shall be Accepted: It is Perfect, and the Observance thereof will make us o too, 2 Tim. 3.17. There are different Readings of these Words, but all to the same Sense. Some thus, That you may prove the Will of God, which to do, is Good, Acceptable, and Perfect. Others thus, That you may prove what the Will of God is; and what is good, acceptable, and perfect..

Before he Exhorted to a Holy Life in general, now he comes to more particular Exhortations. For I say i. e. I Enjoyn and Command, vid. Gal. 5.16. I do not only beseech you, as ver. 1. but I also Require you as one that has Authority., through the grace given unto me See on chap. 1.5., to every man that is among you More particularly to him, that has any particular Gift or Office in the Church., not to think of himself more highly than he ought to think i. e. Not to be Drunk with a proud and overweening Conceit of himself; his own Wisdom, Ability, &c.; but to think soberly Or Modestly, let him contain himself within Bounds, and not take upon him what does not belong to him; let him not Contemn others, and pretend to more than he has. There is an elegant Paranomosia in the Greek, which our Language cannot reach. according as God has dealt to every man the measure of faith Faith here is put for the Knowledge of God and Christ; and all other spiritual gifts and graces bestowed upon the Faithful: These are called Faith, because they are given with Faith, and exercised by Faith; of these, God deals to every Man his measure or Portion: Not all gifts to one, nor the same gift to every one in the same measure or proportion, vid. ver. 6. and Eph. 4.7..

For as we have many members in one body, and all members have not the same office;

So we being many, are one body in Christ, and every one members one of another These Verses are a Reason against Arrogancy. All Christians are members of one and the same Body; therefore, they should not Pride themselves in their gifts, but employ them for the Common Good. It is with the Church, the Mystical body of Christ, as with a natural body that has many members, and all these have not the same Office, or the same Action or Operation (as the word signifieth) The Eye has one Office, the Ear another, the Hand a third, &c. So the Church of Christ, though one body in him who is the Head, has many Members; many in regard of their Persons, and many in regard of their Offices, which are various and diverse; and which is more, The members are every one members one of another. i. e. They are joynt and fellow Members; as they have a common Relation to the same Head, so a mutual Relation to one another. Therefore Christians, especially Church-Officers, should not contemn one another, or intrude upon the Office of each other; but all should use their Gifts to the Good and Edification of others..

Having then gifts, differing according to the grace that is given to us Or seeing we have different gifts and offices, according as the grace of God has bestowed them upon us, let us use them Aright. This is added to prevent Pride and Envy: None should be proud of that he has himself, or envy what another has, seeing all is of Grace., whether prophesy, let us prophesy These words, Let us Prophesy, are not in the Text; but they are put in by our Translators, to fill up the Sense. There is an Ellipsis in the Words, and something must be inserted. Some make the Supply from the last words in the foregoing Verse, Let us be one anothers Members in Prophesying, Teaching, Exhorting, &c. Others think, it ought to be supplyed out of ver. 3. q. d. Whether we have Prophesy, let us be wise unto sobriety in Prophesying; and so in all the rest that follow: In all the several gifts and offices, he shows how they should behave themselves. The Greek Scholiast, will have supply'd in them all (let us persevere.) By Prophesying, in this place, you may understand an extraordinary Gift, that some had in Understanding divine Mysteries, and Old-Testament Prophesies, with a wonderful Dexterity in applying the same; to which was joyned, sometimes the Revelation of Secret, and Future things, vid. Act. 11.27. and 21.9. according to the proportion of faith i. e. They that have this gift of Prophesying, must exercise it according to the measure of Knowledge, in heavenly mysteries, that God has given them: Or else, in their Prophesying, they must have regard to the Articles of Christian Faith, and see that they regulate themselves according thereunto. Some think, he calls the Holy Scripture in general, an Analogy or Proportion of faith; by these, the false Prophets of Old, were discerned, if they delivered any thing contrary thereunto (Deut. 13.1. &c.) Others think, he speaks of certain Principles, or Heads of Christian Religion (vid. Heb. 6.1.) from which the Prophets and others, were not to swerve; Yea, some think, he aimes at the Symbol and Creed, called the Apostles; which, from the Beginning, was called the Analogy of Faith.:

Or ministry Under this Word, are comprehended, all ordinary Ecclesiastical Functions, which afterwards divideth into two Sorts: The First relating to the Word; The Second to other pious Works., let us wait on our ministring These words (Let us wait) are not in the Text, but fitly supplyed. q. d. Let all that be called to the office of the Ministry, be diligent in it, and attend to it, vid. Act. 20.28. 1 Pet. 5.2.; or he that teacheth, on teaching Teaching, in the latter end of this Verse; and Exhorting, in the beginning of the next, are mentioned, as the Two great Works of those, that minister and labour in the Word and Doctrine: Some think, they are distinct Offices; (vid. Eph. 4.11.) and that in the primitive Church, where they had variety of Ministers; some had the office of Teachers, and chiefly exercised themselves in Instructing their Hearers in the Principles of Religion; in laying down sound Doctrine, and Confuting of Errors. Others had the office of Pastors, and attended chiefly to Exhortation and Admonition; pressing Points of Practise, and making Application thereof. Others think, that they are distinct gifts, but not divers offices; some have a gift to Teach, that have none to Exhort and è Contra. The Apostle, ver. 6. calls them differing gifts; sometimes these Two are found in the same Persons, and they are excellently Gifted, both for Teaching and Exhorting..

Or he that exhorteth, on exhortation See the Notes on the foregoing Verse.: he that giveth, let him do it with simplicity i. e. He that has the office of Collecting and Distributing the Church-Almes (which was the Deacons Work or Charge, Act. 6.1. &c.) Let him discharge it with simplicity, or with singleness of Heart. (So the word is rendred, Eph. 6.5.) Let him do it Faithfully and Impartially, and without Favour or Affection.; he that ruleth Or he that is a President, and set over others. There is great difference amongst Expositors, who is meant by this Ruler. It is not meant of State-Rulers (of them he Treats in the next Chapter) but of Church-Rulers. Some understand, all Church-Officers in general. Others think, such are meant, as were not properly Pastors and Teachers, but together with them had the over-sight of the Church, to Rule the same; to regulate Misdemeanors, to pacify Differences, to administer Discipline in Admonition, and Censures: These they call Seniors or Elders, or the Censors of Manners; and are the same the Apostle calls Governments or Governors, 1 Cor. 12.28. vid. 1. Tim. 5.17., with diligence; he that shows mercy, with cheerfulness Some understand this generally of all Christians, that they should be Charitable, and that with Cheerfulness. But the Apostle is yet speaking of the special Offices of the Church: It cannot be meant of Deacons, for as much as he had spoken of them before in this very Verse. Such therefore may be intended, as had the Care assigned them, of the Sick and Impotent, of Prisoners and Strangers, &c. vid. 1 Tim. 5.9. The same, it may be, that he calleth Helps, in 1 Cor. 12.28 This Charge he directeth them to discharge with Cheerfulness; without being weary of that troublesome Work, or being sowre and froward to those they had to do with..

Let love be without dissimulation The former Exhortations respect Church-Officers in particular; those that follow, concern all Christians in general. He begins with Love, because that is a radical Grace; other Graces, and gracious Actions do spring from it, and must be accompanied with it. By Love here, you may understand the Love of God, or of our Neighbour: The latter seems chiefly to be intended. The great requisite in Love, is this, That it be without dissimulation, or (as the word is) without Hypocrisy. i. e. That it be sincere and unseigned. (2 Cor. 6.6. 1 Pet. 1.22.) It must not be in Word, and in Tongue only; but in Deed, and in Truth, 1 Iohn 3.18.. Abhor that which is evil Do not only avoid it, but hate it, and that as Hell it self. The simple Verb imports extream Detestation, and 'tis aggravated by the Composition (vid. Psal. 119.104. Amos 5.15.), cleave to that which is good Be glued to it. (So the Word signifieth.) Things that are Glued together, are hardly dis-joyned; the same Word is used of the Union and Conjunction between Man and Wife, (vid. Mat. 19.5. Eph. 5.31.).

Be kindly affectioned one to another Christians ought to have such Affection one to another, as Parents have to their Children; and as all Creatures have to their Young: So much the Word here used imports.; with brotherly love, in honor preferring one another This Clause is Expounded by Phil. 2.3. It is Exemplified in Abraham, Gen. 13.9. Most desire Preference and Honour before others, which is contrary to the good Counsel in this Text. Some read it, prevent one another; Don't tarry till others honour you, but do you go before them in this Expression of brotherly Love, and be Examples to them..

Not slothful in business This Clause may be Expounded by Eccles. 9.10. q. d. In all the Dutyes of thy particular, and general Calling; in every thing that respects the glory of God, thine own, or Neighbours Good; take heed of Slothfulness, vid. Mat. 25.26. Heb. 6.12.: fervent in spirit This is added to the Former, as the Cure of it. Zeal and Fervency will drive away Sloth. This Spiritual Warmth is often recommended to us in Scripture, vid. Gal. 4.18. Rev. 3.19. See Examples of it in Psal. 69.9. Iohn 2.17. and 4.34. Act. 18.25.; serving the Lord i. e. Diligently performing all things that are required to his Service and Honour, vid. Psal. 2.11. Eph. 6.7. Some Copies read it, Serving the times in such a Sense, as it is in Eph. 5.16. and Col. 4.5.:

Rejoycing in hope i. e. In hope of Deliverance here in due time, and of eternal Salvation hereafter, see on chap. 5.2.; patient in tribulation; continuing instant in prayer Be instant and constant in the Duty. A Metaphor from Hounds, that give not over the Game till they have got it. vid. Luk. 18.1. Eph. 6.18. Col. 4.2. 1 Thes. 5.17..

Distributing to the necessity The word signifieth Vses. The Saints must be Succoured in Things useful, as well as necessary. This Apostle, in his Second Epistle to the Corinthians, spends two whole Chapters about this sort of Charity, in relieving the poor Saints (viz. the eighth and nineth Chapters) See also Gal. 6.10. Heb. 13.16. of saints; given to hospitality Or (as the Word may be rendred) Pursue hospitality; hunt after it, as Abraham, and Lo did, Gen. 18.1, 2. and 19.1, 2. Concerning this Duty of accommodating strangers (which is here meant by hospitality) vid. Deut. 10.18, 19. Isa. 58.7. 1 Tim. 3.2. Tit. 1.8. Heb. 13.2. 1 Pet. 4.9..

Bless them which persecute you i. e. Pray for them, and wish Well to them. This is borrowed from Mat. 5.44. and Luk. 6.28. See the like in 1 Pet. 3.9. this is commended to us by the Example of Christ himself, Isa. 53.12. Luk. 23.34. 1 Pet. 2.23. Of Steven, Act. 7.60. Of Paul, and the Primitive Christians, 1 Cor. 4.12.: bless and curse not His doubling the Exhortation, shows the difficulty of the Duty; 'tis contrary to corrupt Nature, and it denotes the Constancy of it; we must Persevere therein. When he says, curse not, he means wish no evil to your Enemies. Obj. The Prophets and Apostles went contrary to this. vid. 2 King. 2.24. Psal. 69.22, 23. Act. 8.20. and 13.10, 11. and 23.3. A. These did it by a special vocation and instinct of the Spirit..

Rejoyce with them that rejoyce, and weep with them that weep i. e. Be touched with your Neighbours good or evil, as if it were your own. The Reason of this Sympathy or Fellow-feeling, is rendered by the Apostle, 1 Cor. 12.26, 27. Because we are Members one of another, therefore, if one Member suffer, all the Members suffer with it; and if one Member be honoured, all the Members rejoyce with it. Examples hereof we have in Luke 1.58. 2 Cor. 11.29. vid. Heb. 13.3..

Be of the same mind one towards another This Exhortation respects not so much Unity in Judgment, as in Affection. q. d. Bear the same good respect to others, as others bear to thee; let there be a mutual Agreement in your Desires, and good wishes one for another. vid. Chap. 15.5. Phil. 2.2. 1 Pet. 3.8.. Mind not high things i. e. Things Above your Capacities and Callings. Take heed of ambitious Aspirings: Remember what David said (one every way above you) in Psal. 131.1., but condescend to men of low estate The word (Low) only is in the Greek; The other Words are put in by our Translators; and it may be referred, Either to Things, and so it Answers to high things, in the foregoing Clause: Or it may be referred to Persons, according to our Translation; and then the sense is, That we, should not despise our poor brethren, but stoop to the lowest offices, of Christian kindness. Be not wise in your own conceits This seems to be taken from Prov. 3.7. vid. v. 3..

Recompence to no man evil for evil Our Saviour teacheth the same Doctrine in other Words. Mat. 5.39, 40. vid. Parallel places in Prov. 20.22. 1 Thes. 5.15. 1 Pet. 3.9. See more against retaliating Injuries, and private Revenge in the three last Verses of this Chapter: Revenge is so sweet to flesh and blood, that Men are very hardly disswaded from it.. Provide things honest in the sight of all Men q. d. Look carefully, as to your Conscience, before God, so to your Honour and Reputation with Men. Let all your Words and Actions be justifyable, and unexceptionable, that evil men may have no occasion to reproach you as evil doers. See a parallel place, 2 Cor. 8.21. See also Phil. 4.8. 1 Pet. 3.16..

If it be possible, as much as lyeth in you, live peaceably with all men The duty to which he Exhorts in this Verse, is a peaceable and quiet Behaviour towards all Men, as well Infidels as Christians; those who are bad, as well as those who are Good. The like Exhortation we have, Heb. 12.14. And to the discharge of this Duty, he annexeth a double Limitation; first, If it be possible; Secondly, As much as lyeth in you, q. d. It may so fall out, that some men are of such froward and unpeaceable Tempers, that it is impossible to live peaceably with them, or by them: Or such conditions of peace, may be offered, as are not lawfull for you to accept; it will not stand with the truth and glory of God, and with a good Conscience, to Agree with them. But however, do your part, let there be no default in you, why you should not live in peace with all men whatsoever..

Dearly beloved He useth this friendly Compellation, the better to persuade to the following Duty, which is so hard to Flesh and Blood., avenge not your selves You had an Exhortation to this purpose, v. 17. but considering the proneness of corrupt Nature, to private and personal Revenge, he renews his Exhortation, and enlargeth upon it. This seems to be borrowed from Levit. 19.18., but rather give place unto wrath i. e. Say some, your own Wrath. q. d. Be not angry, or suffer not your Anger to hurry you to Revenge; give way a little, and walk aside as Ahasuerus did, when his Wrath kindled against Haman. Others refer it to the Wrath of those who wrong us; decline their Wrath as David did Sauls; put up Wrongs and Injuries: But it is better referred to the Wrath of God, which they seem to prevent who seek Revenge. q. d. Suffer God to vindicate and right you, to avenge you of your Adversaries; commit your Cause to him, and don't take his Work out of his hand. This sense agrees well with what follows.: For it is written viz. Deut. 32.35. This is cited also, vid. Psal. 94.1. Nahum. 1.2. Heb. 10.30., Vengeance is mine; I will repay, says the Lord.

Therefore if thine enemy hunger, feed him; if he thirst, give him drink q. d. Instead of rendring Evil for Evil to thine Adversary, do him Good for Evil. vid. following verse.: for in so doing thou shalt heap coals of Fire on his head i. e. Either make him relent, or bring down the greater Vengeance from God upon him. This is taken out of Prov. 25.21, 22. See the Notes there..

Be not overcome of evil, but overcome evil with good This Verse is a divine Aphorisme: therein the Apostle Anticipates an objection. Some might be ready to say, if we should follow this Advice we should be counted Cowards and Dastards, &c. To this he Answers, That tis the ready way to be Triumphers and Conquerors. By evil, here, he means, the wrongs and injuries of men; and to be overcome of evil, is to be mov'd and provoked thereby to Impatience or Malice. When tis thus with a Man, he is overcome, or conquered: in revenge of injuries, he is a loser that gets the better. Therefore he Exhorts us, rather to overcome evil with good, that is a Noble Victory indeed: This is the way not to be Even with him that wrongs us, but to be Above him. Thus David overcame Saul, and Elisha the Bands of Syria. This is the way to overcome our selves, and our Adversaries too; Our selves, in denying our lusts that egge us on to Revenge; our Adversaries, in winning them to relent and acknowledge their miscarriages..