Romans 12
The Call to Present Ourselves to GodHere the apostle, having spent much time explaining the great doctrines of the gospel, now turns to urge the main duties that flow from them. Christianity is not just a set of ideas for the mind, but a practical way of life meant to shape our hearts and conduct. The faith that saves is a faith that “works by love,” and there is no other way to heaven but the way of holiness and obedience. Paul’s method teaches us that duty and privilege must go together—our actions should spring from the mercies and truths we have received. The foundation of Christian living is laid in Christian knowledge and faith; first we must know Christ, then we can walk in him. The exhortations in this chapter are short and full of meaning, giving us a summary of what God requires of us in Christ. This verse is joined to all that came before by the word therefore, showing that the practical application of doctrine is the very life of true religion.v. 1: 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. Paul does not command with harshness, but pleads with affection, calling even the humblest Christians “brethren.” He urges us “by the mercies of God”—all the compassion and grace God has shown us, especially in Christ. This is the strongest and sweetest argument to move our hearts. Because God has been so merciful, we should gladly give ourselves to him.The duty pressed here is “that ye present your bodies a living sacrifice.” Under the old law, people brought the bodies of animals to the altar; now, we are called to bring ourselves—our whole selves, body and soul—to God. This means not only avoiding sins of the body, but using our bodies in God’s service: in worship, in our daily work, and even being willing to suffer for his sake. Our bodies are to be instruments of righteousness, not of sin (Romans 6:13 a). To present them is a voluntary act, a free-will offering, not something forced. The old sacrifices were killed, but we are to be “a living sacrifice”—devoted to God, yet still alive to serve him. This is not a bloody or destructive offering, but one inspired by the spiritual life Christ gives us. Our bodies, animated by faith and love, become living sacrifices.They must also be “holy”—set apart for God, not used for sin or impurity, but dedicated to his service. When the soul is sanctified, it brings holiness to the body as well. Our bodies are temples of the Holy Spirit (1 Corinthians 6:19 b), and should be kept pure and used for holy purposes. Such a sacrifice is “acceptable unto God.” Though our offering is small compared to God’s mercies, he is pleased to accept it. This should be our great aim—to be accepted by the Lord, to have him well-pleased with us. This is called “your reasonable service” because God does not ask anything unreasonable or harsh, but what is fitting for those who have received so much mercy. It is a service that makes sense, one we can understand and explain, and it is according to God’s word. True worship is not blind or ignorant, but spiritual and thoughtful. God deals with us as rational creatures, and expects us to serve him with understanding and sincerity. The Renewing of the Mindv. 2: The apostle, having urged the surrender of our bodies to God, now presses the need for a deeper change: be not conformed to this world: but be ye transformed by the renewing of your mind. Here we are taught that true religion is not only outward, but must reach the very heart and mind. The mind is the ruling part of the whole man (Proverbs 4:23 c), and so the renewing of the mind is the renewing of the whole person. This renewal is the work of conversion and sanctification—a change not of the substance, but of the qualities of the soul. It is the same as being given a new heart and a new spirit: new dispositions and inclinations, new sympathies and antipathies; the understanding enlightened, the conscience softened, the thoughts rectified, the will bowed to God, and the affections made spiritual and heavenly. Thus, the believer is not what he once was—old things are passed away, all things are become new; he acts from new principles, by new rules, with new aims.This is called being transformed—the Greek word is metamorphousthe, meaning to be changed in form or nature. It is the same word used for the transfiguration of Christ (Matthew 17:2 d), when he appeared in heavenly glory, and in 2 Corinthians 3:18 e, where believers are said to be changed into the same image from glory to glory. This transformation is pressed as a duty, yet it is not in our own power to work such a change. We could as soon make a new world as make a new heart by our own strength; it is God’s work (Ezekiel 11:19; 36:26–27 f). Yet, we are called to be ye transformed—that is, to use the means God has appointed. God turns us, and then we are turned; but we must frame our doings to turn (Hosea 5:4 g). We are to lay our souls under the transforming influences of the Holy Spirit, seeking grace in all the means of grace. Though the new man is created by God, we must put it on (Ephesians 4:24 h) and press forward toward perfection.[1.] The great enemy to this renewing is conformity to the world: be not conformed to this world. All followers of Christ must, in this sense, be nonconformists to the world. The Greek is me syschematizesthe—do not fashion yourselves according to the world. We must not conform to the things of the world, which are fleeting and passing away. Do not conform to the lusts of the flesh or the lusts of the eye, nor to the men of the world who lie in wickedness, nor walk according to the course of this world (Ephesians 2:2 i), nor follow a multitude to do evil (Exodus 23:2 j). If sinners entice us, we must not consent, but rather witness against them. Even in things indifferent, we must not let the world’s customs be our chief rule, nor seek the world’s favour as our highest end. True Christianity often consists in a sober singularity—a calm, principled distinctiveness from the spirit of the age. Yet, we must avoid the opposite extreme of affected rudeness or moroseness. In civil matters, the light of nature and the customs of nations are for our guidance; the gospel’s rule is one of direction, not mere contrariety.[2.] The great effect of this renewing is that ye may prove what is that good, and acceptable, and perfect, will of God. By the will of God here, we understand his revealed will concerning our duty—what the Lord requires of us. This is the will of God in general, even our sanctification, and especially as revealed in the New Testament. First, the will of God is described as good (good in itself and for us, Micah 6:8 k), acceptable (pleasing to God), and perfect (complete and sufficient, 2 Timothy 3:16–17 l). Secondly, Christians are to prove—that is, to know with judgment and approval—what this will is; to know it experimentally, by living in conformity to it. The Greek word is dokimazein, to test and discern, to approve what is excellent (Philippians 1:10 m), to be of quick understanding in the fear of the Lord (Isaiah 11:3 n). Thirdly, those who are transformed by the renewing of their mind are best able to discern and embrace the good, acceptable, and perfect will of God. A living principle of grace in the soul gives an unbiased judgment in the things of God and disposes the soul to receive and welcome the divine will. As the promise is: “If any man will do his will, he shall know of the doctrine” (John 7:17 o). A sharp intellect may dispute about the will of God, but an honest, humble heart, shaped by the word, loves it, practices it, and finds its delight in it. II. Concerning our duty which respects ourselves; this is sobriety.v. 3. A sober opinion of ourselves. The apostle's exhortation here is ushered in with a solemn preface: I say, through the grace given unto me — the grace of wisdom, by which he understood the necessity and excellency of this duty, and the grace of apostleship, by which he had authority to press and enjoin it. "I say it, who am commissioned to say it in God's name; I say it, and it is not for you to gainsay it." It is said to every man — to one as well as another. Pride is a sin bred in the bone of all of us, and we have therefore each of us need to be cautioned and armed against it.The charge is plain: not to think of himself more highly than he ought to think. We must take heed of putting too high a valuation upon our own judgments, abilities, persons, and performances. We must not be self-conceited, nor esteem too much our own wisdom and attainments — not think ourselves to be something when we are nothing (Gal. 6:3 p). There is indeed a right high thought of ourselves — to think ourselves too good to be the slaves of sin and drudges to this world. But the apostle's corrective lies on the other side: think soberly, that is, with a low and modest opinion of ourselves, our gifts and graces, calibrated to what we have actually received from God, and not otherwise. We must not be confident and hot in matters of doubtful disputation; not stretch ourselves beyond our line; not judge and censure those that differ from us; not desire to make a fair show in the flesh. These are the fruits of a sober opinion of ourselves.The words will bear yet another sense agreeable enough. Of himself is not in the original; it may therefore be read, that no man be wise above what he ought to be wise, but be wise unto sobriety. We must not exercise ourselves in things too high for us (Ps. 131:1, 2 q), nor intrude into those secret things which belong not to us (Deu. 29:29 r), nor covet to be wise above what is written. There is a knowledge that puffs up, which reaches after forbidden fruit; we must shun this and instead labour after that knowledge which tends to sobriety — to the rectifying of the heart and the reforming of the life.Now the reasons why we must maintain such a sober opinion of ourselves are these: (1.) God hath dealt to each what good he has. Whatever we possess that is excellent, God has dealt it to us; every good and perfect gift comes from above (James 1:17 s). What have we that we have not received? And if we have received it, why do we boast (1Co. 4:7 t)? The best and most useful man in the world is no more and no better than what the free grace of God makes him every day. When we are thinking of ourselves, we must remember not how we attained, as though our own might had gotten us these gifts, but how kind God hath been to us — for it is he that gives us power to do anything that is good, and in him is all our sufficiency.(2.) Because God deals out his gifts according to the measure of faith. The measure of spiritual gifts the apostle calls the measure of faith, for faith is the radical grace — what we have and do that is good is only so far right and acceptable as it is founded in and flows from faith. Now faith, and other spiritual gifts with it, are dealt by measure, according as Infinite Wisdom sees meet for us. Christ had the Spirit given him without measure (John. 3:34 u), but the saints have it by measure (Eph. 4:7 v). Christ, who had gifts without measure, was meek and lowly; and shall we, who are stinted, be proud and self-conceited?(3.) Because God has dealt to every man — to others as well as to us. Had we the monopoly of the Spirit, or a patent to be sole proprietors of spiritual gifts, there might be some pretence for conceitedness; but others have their share as well as we. God is a common Father and Christ a common root to all the saints, who all derive virtue from him; it therefore ill becomes us to lift up ourselves and despise others, as if we only were the people in favour with heaven. This reasoning the apostle illustrates by the analogy of the natural body (1Co. 12:12; Eph. 4:16 w): as we have many members in one body. vv. 4–5. The body and its members: unity, diversity, and mutual service.Here observe four things: [1.] We, being many, are one body in Christ. All the saints together make up one body, of which Christ is the head and the common centre of unity. Believers lie not in the world as a confused and disorderly heap, but are organised and knit together as they are united to one common head and animated by one common Spirit.[2.] Every one members one of another. Particular believers are constituent parts — members of this body — which marks them as less than the whole and in relation to the whole, deriving life and spirits from the head. Some members of the body are larger and more prominent than others, and each receives nourishment from the head according to its proper proportion. We must remember that we are not the whole; to think so is to think above what is meet; we are but parts and members.[3.] All members have not the same office (v. 4), but each hath its respective place and work assigned it. The office of the eye is to see, the office of the hand is to work; so in the mystical body, some are qualified and called to one sort of work, others are fitted and called to another. Magistrates, ministers, and people in a Christian commonwealth each have their several offices, and must not intrude upon one another nor clash in the discharge of their several callings. v. 5: [4.] Each member holds its place and office for the good of the whole and of every other member. We are members one of another (v. 5). We stand in relation one to another; we are engaged to do all the good we can one to another, and to act in conjunction for the common benefit. See this illustrated at large (1Co. 12:14 x, etc.). We must not therefore be puffed up with a conceit of our own attainments, for whatever we have received, we received it not for ourselves alone but for the good of others. A sober use of the gifts that God hath given us. As we must not on the one hand be proud of our talents, so on the other hand we must not bury them. We must not say, "I am nothing, and therefore I will sit still and do nothing," but rather, "I am nothing in myself, and therefore I will lay out myself to the utmost in the strength of the grace of Christ." Having then gifts differing according to the grace that is given to us — the free grace of God is the spring and original of all gifts given to men. It is grace that appoints the office, qualifies and inclines the person, and works both to will and to do. There were in the primitive church extraordinary gifts of tongues, of discerning, and of healing; but the apostle here speaks of those that are ordinary. Compare 1Co. 12:4; 1Tim. 4:14 y; 1Pet. 4:10 z. Having gifts, then — let us use them. Vv. 6–8. Seven particular gifts he specifies, which seem to be meant of so many distinct offices, used by the prudential constitution of many of the primitive churches, especially the larger. There are two general ones here expressed—prophesying and ministering, the former the work of the bishops, the latter the work of the deacons, which were the only two standing officers, Phil. 1:1 aa. But the particular work belonging to each of these might be, and it should seem was, divided and allotted by common consent and agreement, that it might be done the more effectually; because that which is every body's work is nobody's work, and he despatches his business best that is vir unius negotii—a man of one business. Thus David sorted the Levites, 1 Chr. 23:4, 5 ab, and in this wisdom is profitable to direct. The five latter gifts will therefore be reduced to the two former.(1.) Prophecy. Whether prophecy, let us prophesy according to the proportion of faith. It is not meant of the extraordinary gifts of foretelling things to come, but the ordinary office of preaching the word: so prophesying is taken, 1 Co. 14:1-3; 1 Th. 5:20 ac. The work of the Old-Testament prophets was not only to foretel future things, but to warn the people concerning sin and duty, and to be their remembrancers concerning that which they knew before. And thus gospel preachers are prophets, and do indeed, as far as the revelation of the word goes, foretel things to come. Preaching refers to the eternal condition of the children of men, and points directly at a future state. Now those that preach the word must do it according to the proportion of faith—kata tēn analogian tēs pisteōs; that is,[1.] As to the manner of our prophesying, it must be according to the proportion of the grace of faith. He had spoken (v. 3) of the measure of faith dealt to every man. Let him that preaches set all the faith he hath on work, to impress the truths he preaches upon his own heart in the first place. As people cannot hear well, so ministers cannot preach well, without faith. First believe and then speak, Ps. 116:10; 2 Co. 4:13 ad. And we must remember the proportion of faith—that, though all men have not faith, yet a great many have besides ourselves; and therefore we must allow others to have a share of knowledge and ability to instruct, as well as we, even those that in lesser things differ from us. "Hast thou faith? Have it to thyself; and do not make it a ruling rule to others, remembering that thou hast but thy proportion."[2.] As to the matter of our prophesying, it must be according to the proportion of the doctrine of faith, as it is revealed in the holy scriptures of the Old and New Testament. By this rule of faith the Bereans tried Paul's preaching, Acts 17:11 ae; compare Acts 26:22; Gal. 1:9 af. There are some staple-truths, as I may call them, some prima axiomata—first axioms, plainly and uniformly taught in the scripture, which are the touchstone of preaching, by which (though we must not despise prophesying) we must prove all things, and then hold fast that which is good, 1 Th. 5:20, 21 ag. Truths that are more dark must be examined by those that are more clear, and then entertained when they are found to agree and comport with the analogy of faith; for it is certain one truth can never contradict another. See here what ought to be the great care of preachers—to preach sound doctrine, according to the form of wholesome words, Tit. 2:8; 2 Tim. 1:13 ah. It is not so necessary that the prophesying be according to the proportion of art, the rules of logic and rhetoric; but it is necessary that it be according to the proportion of faith, for it is the word of faith that we preach.Now there are two particular works which he that prophesieth hath to mind—teaching and exhorting, proper enough to be done by the same person at the same time; and when he does the one let him mind that, and when he does the other let him do that too as well as he can. If, by agreement between the ministers of a congregation, this work be divided—either constantly or interchangeably, so that one teaches and the other exhorts (that is, in our modern dialect, one expounds and the other preaches)—let each do his work according to the proportion of faith.First, let him that teacheth wait on teaching. Teaching is the bare explaining and proving of gospel truths, without practical application, as in the expounding of scripture. Pastors and teachers are joined as the same office, Eph. 4:11 ai, but the particular work is somewhat different. Now he that has a faculty of teaching, and has undertaken that province, let him stick to it. It is a good gift; let him use it, and give his mind to it. He that teacheth, let him be in his teaching—so some supply it, Ho didaskōn, en tē didaskalia. Let him be frequent and constant and diligent in it; let him abide in that which is his proper work, and be in it as his element. See 1 Tim. 4:15, 16 aj, where it is explained by two words, en toutois isthi and epimene autois—be in these things and continue in them.Secondly, let him that exhorteth wait on exhortation. Let him give himself to that. This is the work of the pastor, as the former of the teacher—to apply gospel truths and rules more closely to the case and condition of the people, and to press upon them that which is more practical. Many that are very accurate in teaching may yet be very cold and unskilful in exhorting; and on the contrary. The one requires a clearer head, the other a warmer heart. Now where these gifts are evidently separated, it conduces to edification to divide the work accordingly; and whatsoever work it is that we undertake, let us mind it. To wait on our work is to bestow the best of our time and thoughts upon it, to lay hold of all opportunities for it, and to study not only to do it, but to do it well.(2.) Ministry. He that hath diakonian—the office of a deacon, or assistant to the pastor and teacher—let him use that office well: a churchwarden (suppose), an elder, or an overseer of the poor. And perhaps there were more put into these offices, and there was more solemnity in them, and a greater stress of care and business lay upon them in the primitive churches, than we are now well aware of. It includes all those offices which concern the ta exō of the church—the outward business of the house of God; see Neh. 11:16 ak; serving tables, Acts 6:2 al. Now let him on whom this care of ministering is devolved attend to it with faithfulness and diligence; particularly,[1.] He that giveth, let him do it with simplicity. Those church-officers who were the stewards of the church's alms collected money and distributed it according as the necessities of the poor required. Let them do it en haplotēti—liberally and faithfully; not converting what they receive to their own use, nor distributing it with any sinister design, or with respect of persons; not froward and peevish with the poor, nor seeking pretences to put them by; but with all sincerity and integrity, having no other intention in it than to glorify God and do good. Some understand it in general of all almsgiving: he that hath wherewithal, let him give, and give plentifully and liberally—so the word is translated, 2 Co. 8:2; 9:13 am. God loves a cheerful, bountiful giver.[2.] He that ruleth, with diligence. It should seem he means those that were assistants to the pastors in exercising church-discipline—as their eyes, and hands, and mouth in the government of the church—or those ministers that in the congregation did chiefly undertake and apply themselves to this ruling work; for we find those ruling that laboured in the word and doctrine, 1 Tim. 5:17 an. Now such must do it with diligence. The word denotes both care and industry: to discover what is amiss, to reduce those that go astray, to reprove and admonish those that have fallen, and to keep the church pure. Those must take a great deal of pains that will approve themselves faithful in the discharge of this trust, and not let slip any opportunity that may facilitate and advance that work.[3.] He that showeth mercy, with cheerfulness. Some think it is meant in general of all that in any thing show mercy: let them be willing to do it, and take a pleasure in it; God loves a cheerful giver. But it seems to be meant of some particular church-officers whose work it was to take care of the sick and strangers—and those were generally widows that were in this matter servants to the church, deaconesses, 1 Tim. 5:9, 10 ao, though others, it is likely, might be employed. Now this must be done with cheerfulness. A pleasing countenance in acts of mercy is a great relief and comfort to the miserable; when they see it is not done grudgingly and unwillingly, but with pleasant looks and gentle words, and all possible indications of readiness and alacrity. Those that have to do with such as are sick and sore, and commonly cross and peevish, have need to put on not only patience, but cheerfulness, to make the work the more easy and pleasant to them, and the more acceptable to God. – – V. 9. Here begins that part of our duty which respects our brethren, of which we have many instances in brief exhortations. Now all our duty towards one another is summed up in one word—and that a sweet word—love. In that is laid the foundation of all our mutual duty; and therefore the apostle mentions this first, which is the livery of Christ's disciples, and the great law of our religion: Let love be without dissimulation—not in compliment and pretence, but in reality; not in word and tongue only, 1 Jn. 3:18 ap. The right love is love unfeigned; not as the kisses of an enemy, which are deceitful. We should be glad of an opportunity to prove the sincerity of our love, 2 Co. 8:8 aq. More particularly, there is a love owing to our friends, and a love owing to our enemies. He specifies both. v. 10: (1.) An affectionate love: Be kindly affectioned one to another, with brotherly love. The word in the original, philostorgoi, means not only love, but a readiness and inclination to love—a genuine and free affection, kindness flowing out as from a spring. It properly describes the love of parents for their children, which is the most tender and natural of all, unforced and unconstrained. Such should our love be to one another, and such it will be where there is a new nature and the law of love is written in the heart. This kind affection leads us to express ourselves, both in word and action, with the greatest courtesy and kindness. One to another—this reminds us that as it is our duty to love others, so it is equally their duty to love us. And what can be sweeter on this side of heaven than to love and be loved? He that waters others with kindness will himself be refreshed.(2.) A respectful love: In honour preferring one another. Instead of competing for superiority, let us be eager to give others the place of honor. This is explained in Phil. 2:3—Let each esteem other better than themselves. And there is good reason for it: if we know our own hearts, we know more faults in ourselves than in anyone else. We should be quick to notice the gifts, graces, and good works of our brothers and sisters, and value them accordingly—more ready to praise another, and more pleased to hear another praised, than ourselves. The Greek, tē timē allēlous proēgoumenoi, may be rendered "going before, or leading one another in honour"—not in taking honor, but in giving it. Let our only competition be to see who can be most humble, most helpful, and most willing to serve. This is the same spirit as Tit. 3:14—proistasthai, to go before in good works. We are to prefer others, and count them more capable and deserving than ourselves. v. 11: Yet we must not make our esteem of others an excuse for doing nothing ourselves; nor, under the pretense of honoring the gifts and service of others, allow ourselves to fall into ease and laziness. Therefore the apostle immediately adds, Not slothful in business—for true Christian humility and respect for others must never become a cover for idleness. The grace that leads us to prefer others in honor must be matched by a diligent readiness to do good ourselves. – v. 13-14: (3.) A liberal love: Distributing to the necessities of saints. It is but a mock love which rests in verbal expressions of kindness and respect, while the wants of our brethren call for real supplies, and it is in the power of our hands to furnish them. [1.] It is no strange thing for saints in this world to want necessaries for the support of their natural lives. In those primitive times, prevailing persecutions must needs have reduced many of the suffering saints to great extremities; and still the poor, even the poor saints, we have always with us. Surely the things of this world are not the best things; if they were, the saints, who are the favourites of heaven, would not be put off with so little of them. [2.] It is the duty of those who have wherewithal to distribute—or, as it might better be read, to communicate—to those necessities. It is not enough to draw out the soul, but we must draw out the purse, to the hungry. Communicating—koinonountes. It intimates that our poor brethren have a kind of interest in that which God has given us; and that our relieving them should come from a sense and fellow-feeling of their wants, as though we suffered with them. The charitable benevolence of the Philippians to Paul is called their communicating with his affliction (Phil 4:14). We must be ready, as we have ability and opportunity, to relieve any that are in want; but we are in a special manner bound to communicate to the saints. There is a common love owing to our fellow-creatures, but a special love owing to our fellow-Christians (especially to those who are of the household of faith, Gal 6:10). Some of the ancients read tais mneiais—to the memories of the saints—instead of tais chreiais. There is indeed a debt owing to the memory of those who through faith and patience inherit the promises—to value it, to vindicate it, to embalm it. Let the memory of the just be blessed (Prov 10:7).He mentions another branch of this bountiful love: Given to hospitality. Those who have houses of their own should be ready to entertain those who go about doing good, or who, for fear of persecution, are forced to wander for shelter. They had not then so much of the convenience of common inns as we have; or the wandering Christians durst not frequent them; or they had not wherewithal to bear the charges, and therefore it was a special kindness to bid them welcome on free-cost. Nor is it yet an antiquated or superseded duty; as there is occasion, we must welcome strangers, for we know not the heart of a stranger. I was a stranger, and you took me in is mentioned as one instance of the mercifulness of those that shall obtain mercy. The apostle's phrase is ten philoxenian diokontes—following or pursuing hospitality. It intimates, not only that we must take opportunity, but that we must seek opportunity, thus to show mercy. As Abraham, who sat at the tent-door (Gen 18:1), and Lot, who sat in the gate of Sodom (Gen 19:1), expecting travellers, whom they might meet and prevent with a kind invitation, and so they entertained angels unawares (Heb 13:2). – v. 15: (4.) A sympathizing love: Rejoice with those that do rejoice, and weep with those that weep. Where there is a mutual love between the members of the mystical body, there will be such a fellow-feeling (see 1 Cor 12:26). True love will interest us in the sorrows and joys of one another, and teach us to make them our own. Observe the common mixture in this world—some rejoicing, and others weeping (as the people, Ezra 3:12, 13)—for the trial, as of other graces, so of brotherly love and Christian sympathy. Not that we must participate in the sinful mirths or unreasonable sorrows of any, but only in just and reasonable joys and griefs: not envying those that prosper, but rejoicing with them; truly glad that others have the success and comfort which we have not; not despising those that are in trouble, but concerned for them and ready to help them, as being ourselves also in the body. This is to do as God does, who not only has pleasure in the prosperity of his servants (Ps 35:27), but is likewise afflicted in all their afflictions (Isa 63:9). v. 16-17: (5.) A united love: Be of the same mind one toward another; that is, labour, as much as you can, to agree in apprehension; and, wherein you come short of this, yet agree in affection—endeavour to be all one, not affecting to clash and contradict and thwart one another, but keep the unity of the Spirit in the bond of peace (Phil 2:2; 1 Cor 1:10). The Greek is to auto eis allelous phronountes—wishing the same good to others that you do to yourselves. This is to love our brethren as ourselves, desiring their welfare as sincerely as our own.(6.) A condescending love: Mind not high things, but condescend to men of low estate. True love cannot be without lowliness (Eph 4:1, 2; Phil 2:3). When our Lord Jesus washed his disciples' feet to teach us brotherly love (John 13:5), it was designed especially to intimate that to love one another aright is to be willing to stoop to the meanest offices of kindness for the good of one another. Love is a condescending grace: Non bene conveniunt—majestas et amor—Majesty and love do but ill assort with each other.Observe how it is pressed here. [1.] Mind not high things. We must not be ambitious of honour and preferment, nor look upon worldly pomp and dignity with any inordinate value or desire, but rather with a holy contempt. When David's advancements were high, his spirit was humble (Ps 131:1): I do not exercise myself in great matters. The Romans, living in the imperial city, which reigned over the kings of the earth (Rev 17:18), and was at that time in the meridian of its splendour, were perhaps ready to take occasion thence to think the better of themselves. Even the holy seed were tainted with this leaven. Roman Christians, as some citizens do upon the country; and therefore the apostle so often cautions them against high-mindedness (compare ch. 11:20). They lived near the court, and conversed daily with the gaiety and grandeur of it: "Well," saith he, "do not mind it, be not in love with it."[2.] Condescend to men of low estate—Tois tapeinois synapagomenoi. First, it may be meant of mean things, to which we must condescend. If our condition in the world be poor and low, our enjoyments coarse and scanty, our employments despicable and contemptible, yet we must bring our minds to it, and acquiesce in it. So the margin: Be contented with mean things. Be reconciled to the place which God in his providence has put us in, whatever it be. We must account nothing below us but sin: stoop to mean habitations, mean fare, mean clothing, mean accommodations when they are our lot, and not grudge. Nay, we must be carried with a kind of impetus, by the force of the new nature (so the word synapagomai properly signifies), towards mean things, when God appoints us to them; as the old corrupt nature is carried out towards high things. We must accommodate ourselves to mean things. We should make a low condition and mean circumstances more the centre of our desires than a high condition. Secondly, it may be meant of mean persons; so we read it (I think both are to be included): Condescend to men of low estate. We must associate with, and accommodate ourselves to, those that are poor and mean in the world, if they be such as fear God. David, though a king upon the throne, was a companion for all such (Ps 119:63). We need not be ashamed to converse with the lowly, while the great God overlooks heaven and earth to look at such. True love values grace in rags as well as in scarlet. A jewel is a jewel, though it lie in the dirt. The contrary to this condescension is reproved (Jam 2:1-4). Condescend; that is, suit yourselves to them, stoop to them for their good; as Paul (1 Cor 9:19, etc.). Some think the original word is a metaphor taken from travellers, when those that are stronger and swifter of foot stay for those that are weak and slow, make a halt, and take them with them; thus must Christians be tender towards their fellow travellers.As a means to promote this, he adds, Be not wise in your own conceits; to the same purport with v. 3. We shall never find in our hearts to condescend to others while we find there so great a conceit of ourselves: and therefore this must needs be mortified. Me ginesthe phronimoi par heautois—"Be not wise by yourselves, be not confident of the sufficiency of your own wisdom, so as to despise others, or think you have no need of them" (Prov 3:7), nor be shy of communicating what you have to others. We are members one of another, depend upon one another, are obliged to one another; and therefore, be not wise by yourselves, remembering it is the merchandise of wisdom that we profess; now merchandise consists in commerce, receiving and returning. – v. 18: (7.) A love that engages us, as much as lies in us, to live peaceably with all men. Even those with whom we cannot live intimately and familiarly, by reason of distance in degree or profession, yet we must with such live peaceably; that is, we must be harmless and inoffensive, not giving others occasion to quarrel with us; and we must be gall-less and unrevengeful, not taking occasion to quarrel with them. Thus must we labour to preserve the peace, that it be not broken, and to piece it again when it is broken. The wisdom from above is pure and peaceable.Observe how the exhortation is limited. It is not expressed so as to oblige us to impossibilities: If it be possible, as much as lies in you. Thus Heb 12:14, Follow peace. Eph 4:3, Endeavouring to keep. Study the things that make for peace. If it be possible—it is not possible to preserve the peace when we cannot do it without offending God and wounding conscience: Id possumus quod jure possumus—That is possible which is possible without incurring blame. The wisdom that is from above is first pure and then peaceable (Jam 3:17). Peace without purity is the peace of the devil's palace. As much as lieth in you—there must be two words to the bargain of peace. We can but speak for ourselves. We may be unavoidably striven with; as Jeremiah, who was a man of contention (Jer 15:10), and this we cannot help; our care must be that nothing be wanting on our parts to preserve the peace (Ps 120:7). I am for peace, though, when I speak, they are for war.To our enemies. Since men became enemies to God, they have been found very apt to be enemies one to another. Let but the centre of love be once forsaken, and the lines will either clash and interfere, or be at an uncomfortable distance. And, of all men, those that embrace religion have reason to expect to meet with enemies in a world whose smiles seldom concur with Christ's. Now Christianity teaches us how to behave towards our enemies; and in this instruction it quite differs from all other rules and methods, which generally aim at victory and dominion; but this at inward peace and satisfaction. Whoever are our enemies, that wish us ill and seek to do us ill, our rule is to do them the good that we can. v. 19: (1.) The apostle here forbids all private revenge: Dearly beloved, avenge not yourselves. To recompense evil for evil is a brutish response, fit only for those who do not recognize a higher authority or a future judgment. But we have not so learned God, who does good even to his enemies (Matt 5:45), nor Christ, who died for us when we were enemies (Rom 5:8, 10). The command is universal—to no man; not to friend or foe, Jew or Greek. If you repay evil for evil to a friend, you will lose him; if to an enemy, you may lose the chance to win him.The affectionate address, Dearly beloved, is used here to calm angry spirits and soften the urge for retaliation. Love cools the heat of provocation. Avenge not yourselves means: do not desire or attempt to bring harm upon those who have wronged you. This does not forbid the magistrate from doing justice, but it forbids private revenge, which flows from anger and ill-will. We are not competent judges in our own case, and even legal proceedings, if motivated by personal spite, fall under this prohibition (see Matt 5:38–40).[1.] The remedy against revenge is: but rather give place unto wrath. Not to our own wrath—for to do so is to give place to the devil (Eph 4:26–27)—but to the wrath of our enemy: be yielding, do not answer wrath with wrath, but with love. Yielding pacifies great offenses (Eccl 10:4). Receive injuries as a stone into wool, which absorbs it and does not rebound. Or, as some interpret, give place to the wrath of God: let him take the throne of judgment and deal with your adversary.[2.] The reason against revenge is: for it is written, Vengeance is mine; I will repay, saith the Lord (Deut 32:35). God is the sovereign Judge, weighing actions with perfect knowledge and justice. Some of this authority is entrusted to civil magistrates (Gen 9:6; Rom 13:4), but personal vengeance is God’s alone. Therefore, first, we may not take it—lest we usurp God’s throne. Second, we need not take it—God will avenge as far as justice requires (Ps 38:14–15).(2.) Our duty goes further: not only must we refrain from harming our enemies, but we must do them good (Matt 5:44). This love is shown in word—blessing those who persecute us (v. 14)—and in deed, as the next verse teaches. v. 20: (2.) In deed: If thine enemy hunger, feed him; if he thirst, give him drink. Do not insult over his needs or see them as God’s vengeance, but be ready to show kindness, even more so because he has been your enemy, to prove the sincerity of your forgiveness. The command is from Prov 25:21–22, showing that even the Old Testament taught such love. The word for feed him (psomize auton) means to feed carefully and tenderly, as one would a child or a sick person. Give him drink (potize auton) means to offer refreshment as a sign of reconciliation and friendship.The reason: for in so doing thou shalt heap coals of fire on his head. This has two possible meanings, both valid: (1) You may melt him into repentance and friendship, as Saul was melted by David’s kindness (1 Sam 24:16; 26:21)—thus you win a friend. (2) If not, your kindness will aggravate his condemnation, making his malice more inexcusable and hastening God’s judgment. This second effect is not our intention, but it is an encouragement that good will not go unrewarded. v. 21: This verse presents a paradox: in strife, those who seek revenge are conquered, but those who forgive are the true conquerors.(1.) Be not overcome of evil—do not let the evil done to you disturb your peace, destroy your love, or provoke you to revenge. He who cannot bear injury quietly is conquered by it.(2.) But overcome evil with good—with patience, forbearance, and kindness to those who wrong you. Defeat their ill designs, change them if possible, or at least preserve your own peace. He who rules his spirit in this way is greater than the mighty.
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