Rom 12:1, 20 | Barnes | STEP | ROMANS Chapters 12 Verse 1. I beseech you . The apostle, having finished the argument of this epistle, proceeds now to close it with a practical or hortatory application, showing its bearing on the duties of life, and the practical influence of religion. None of the doctrines of the gospel are designed to be cold and barren speculations. They bear on the hearts and lives of men; and the apostle therefore calls on those to whom he wrote to dedicate themselves without reserve unto God. Therefore . As the effect or result of the argument or doctrine. In other words, the whole argument of the eleven first chapters is fitted to show the obligation on us to devote ourselves to God. From expressions like these, it is clear that the apostle never supposed that the tendency of the doctrines of grace was to lead to licentiousness. Many have affirmed that such was the tendency of the doctrines of justification by faith, of election and decrees, and of the perseverance of the saints. But it is plain that Paul had no such apprehensions. After having fully stated and established those doctrines, he concludes that we ought therefore to lead holy lives; and on the ground of them he exhorts men to do it. By the mercies of God . The word by --(δια)--denotes here the reason why they should do it, or the ground of appeal . So great had been the mercy of God, that this constituted a reason why they should present their bodies, etc. See ; . The word mercies here denotes favour shown to the undeserving, or kindness, compassion, etc. The plural is used in imitation of the Hebrew word for mercy, which has no singular. The word is not often used in the New Testament. See , where God is called "the Father of mercies." . The particular mercy to which the apostle here refers, is that shown to those whom he was addressing. He had proved that all were by nature under sin; that they had no claim on God; and that he had showed great compassion in giving his Son to die for them in this state, and in pardoning their sins. This was a ground or reason why they should devote themselves to God. That ye present . The word used here commonly denotes the action of bringing and presenting an animal or other sacrifice before an altar. It implies that the action was a free and voluntary offering. Religion is free; and the act of devoting ourselves to God is one of the most free that we ever perform. Your bodies . The bodies of animals were offered in sacrifice. The apostle specifies their bodies particularly in reference to that fact. Still the entire animal was devoted; and Paul evidently meant here the same as to say, present YOURSELVES , your entire person, to the service of God. Comp. . It was not customary or proper to speak of a sacrifice as art offering of a soul or spirit, in the common language of the Jews; and hence the apostle applied their which Christians were to make of themselves to God. A living sacrifice . A sacrifice is an offering made to God as an atonement for sin; or any offering made to him and his service as an expression of thanksgiving or homage. It implies, that he who offers it presents it entirely , releases all claim or right to it, and leaves it to be disposed of for the honour of God. In the case of an animal , it was slain, and the blood offered; in the case of any other offering, as the firstfruits, etc., it was set apart to the service of God; and he who offered it released all claim on it, and submitted it to God, to be disposed of at his will. This is the offering which the apostle entreats the Romans to make; to devote themselves to God, as if they had no longer any claim on themselves; to be disposed of by him; to suffer and bear all that he might appoint; and to promote his honour in any way which he might command. This is the nature of true religion. Living . (ζωσαν). The expression probably means, that they were to devote the vigorous, active powers of their bodies and souls to the service of God. The Jew offered his victim, slew it, and presented it dead. It could not be presented again. In opposition to this, we are to present ourselves with all our living, vital energies. Christianity does not require a service of death or inactivity. It demands vigorous and active powers in the service of God the Saviour. There is something very affecting in the view of such a sacrifice; in regarding life, with all its energies, its intellectual, and moral, and physical powers, as one long sacrifice --one continued offering unto God. An immortal being presented to him; presented voluntarily, with all his energies, from day to day, until life shall close, so that it may be said that he has lived and died an offering made freely unto God. This is religion. Holy . This means, properly, without blemish or defect. No other sacrifice could be made to God. The Jews were expressly forbid to offer that which was lame, or blind, or in any way deformed, ; . Comp. . If offered without any of these defects, it was regarded as holy , i.e., appropriately set apart, or consecrated to God. In like manner we are to consecrate to God our best faculties; the rigour of our minds, and talents, and time. Not the feebleness of sickness merely; not old age alone; not time which we cannot otherwise employ; but the first rigour and energies of the mind and body--our youth, and health, and strength. Our sacrifice to God is to be not divided, separate; but it is to be entire and complete. Many are expecting to be Christians in sickness; many in old age; thus purposing to offer unto him the blind and the lame. The sacrifice is to be free from sin. It is not to be a divided, and broken, and polluted service. It is to be with the best affections of our hearts and lives. Acceptable unto God . They are exhorted to offer such a sacrifice as will be acceptable to God; that is, such an one as he had just specified, one that was living and holy. No sacrifice should be made which is not acceptable to God. The offerings of the heathen' the pilgrimages of Mohammedans; the self-inflicted penalties of the Roman Catholics, uncommanded by God, cannot be acceptable to him. Those services will be acceptable to God, and those only, which he appoints. Comp. . Men are not to invent services; or to make crosses; or to seek persecutions and trials; or to provoke opposition. They are to do just what God requires of them, and that will be acceptable to God. And this fact, that what we do is acceptable to God, is the highest recompense we can have. It matters little what men think of us, if God approves what we do. To please him should be our highest aim; the fact that we do please him is our highest reward. Which is your reasonable service . The word rendered service -- (λατρειαν)--properly denotes worship , or the homage rendered to God. The word reasonable , with us, means that which is "governed by reason; thinking, speaking, or acting conformably to the dictates of reason," ( Webster ) or that which can be shown to be rational or proper. This does not express the meaning of the original. That word (λογικην) denotes that which pertains to the mind, and a reasonable service means that which is mental, or pertaining to reason. It stands opposed not to that which is foolish or unreasonable, but to the external service of the Jews, and such as they relied on for salvation. The worship of the Christian is that which pertains to the mind, or is spiritual; that of the Jew was external . Chrysostom renders this phrase, "your spiritual ministry." The Syriac, "that ye present your bodies, etc., by a rational ministry ." We may learn from this verse, (1.)that the proper worship of God is the free homage of the mind. It is not forced or constrained. The offering of ourselves should be voluntary. No other can be a true offering, and none other can be acceptable. (2.) We are to offer our entire selves, all that we have and are, to God. No other offering can be such as he will approve. (3.) The character of God is such as should lead us to that. It is a character of mercy--of long-continued and patient forbearance--and it should influence us to devote ourselves to him. (4.) It should be done without delay. God is as worthy of such service now as he ever will or can be. He has every possible claim on our affections and our hearts.

Romans 12:1

ROMANS Chapters 12

Verse 1. I beseech you. The apostle, having finished the argument of this epistle, proceeds now to close it with a practical or hortatory application, showing its bearing on the duties of life, and the practical influence of religion. None of the doctrines of the gospel are designed to be cold and barren speculations. They bear on the hearts and lives of men; and the apostle therefore calls on those to whom he wrote to dedicate themselves without reserve unto God.

Therefore. As the effect or result of the argument or doctrine. In other words, the whole argument of the eleven first chapters is fitted to show the obligation on us to devote ourselves to God. From expressions like these, it is clear that the apostle never supposed that the tendency of the doctrines of grace was to lead to licentiousness. Many have affirmed that such was the tendency of the doctrines of justification by faith, of election and decrees, and of the perseverance of the saints. But it is plain that Paul had no such apprehensions. After having fully stated and established those doctrines, he concludes that we ought therefore to lead holy lives; and on the ground of them he exhorts men to do it.

By the mercies of God. The word by--(δια)--denotes here the reason why they should do it, or the ground of appeal. So great had been the mercy of God, that this constituted a reason why they should present their bodies, etc. See 1Cor 1:10; Rom 15:30. The word mercies here denotes favour shown to the undeserving, or kindness, compassion, etc. The plural is used in imitation of the Hebrew word for mercy, which has no singular. The word is not often used in the New Testament. See 2Cor 1:3, where God is called "the Father of mercies." Php 2:1, Col 3:12, Heb 10:28. The particular mercy to which the apostle here refers, is that shown to those whom he was addressing. He had proved that all were by nature under sin; that they had no claim on God; and that he had showed great compassion in giving his Son to die for them in this state, and in pardoning their sins. This was a ground or reason why they should devote themselves to God.

That ye present. The word used here commonly denotes the action of bringing and presenting an animal or other sacrifice before an altar. It implies that the action was a free and voluntary offering. Religion is free; and the act of devoting ourselves to God is one of the most free that we ever perform.

Your bodies. The bodies of animals were offered in sacrifice. The apostle specifies their bodies particularly in reference to that fact. Still the entire animal was devoted; and Paul evidently meant here the same as to say, present YOURSELVES, your entire person, to the service of God. Comp. 1Cor 6:16, Jas 3:6. It was not customary or proper to speak of a sacrifice as art offering of a soul or spirit, in the common language of the Jews; and hence the apostle applied their which Christians were to make of themselves to God.

A living sacrifice. A sacrifice is an offering made to God as an atonement for sin; or any offering made to him and his service as an expression of thanksgiving or homage. It implies, that he who offers it presents it entirely, releases all claim or right to it, and leaves it to be disposed of for the honour of God. In the case of an animal, it was slain, and the blood offered; in the case of any other offering, as the firstfruits, etc., it was set apart to the service of God; and he who offered it released all claim on it, and submitted it to God, to be disposed of at his will. This is the offering which the apostle entreats the Romans to make; to devote themselves to God, as if they had no longer any claim on themselves; to be disposed of by him; to suffer and bear all that he might appoint; and to promote his honour in any way which he might command. This is the nature of true religion.

Living. (ζωσαν). The expression probably means, that they were to devote the vigorous, active powers of their bodies and souls to the service of God. The Jew offered his victim, slew it, and presented it dead. It could not be presented again. In opposition to this, we are to present ourselves with all our living, vital energies. Christianity does not require a service of death or inactivity. It demands vigorous and active powers in the service of God the Saviour. There is something very affecting in the view of such a sacrifice; in regarding life, with all its energies, its intellectual, and moral, and physical powers, as one long sacrifice--one continued offering unto God. An immortal being presented to him; presented voluntarily, with all his energies, from day to day, until life shall close, so that it may be said that he has lived and died an offering made freely unto God. This is religion.

Holy. This means, properly, without blemish or defect. No other sacrifice could be made to God. The Jews were expressly forbid to offer that which was lame, or blind, or in any way deformed, De 15:21; Lev 1:3,10, 3:1, 22:20, De 17:1. Comp. Mal 1:8. If offered without any of these defects, it was regarded as holy, i.e., appropriately set apart, or consecrated to God. In like manner we are to consecrate to God our best faculties; the rigour of our minds, and talents, and time. Not the feebleness of sickness merely; not old age alone; not time which we cannot otherwise employ; but the first rigour and energies of the mind and body--our youth, and health, and strength. Our sacrifice to God is to be not divided, separate; but it is to be entire and complete. Many are expecting to be Christians in sickness; many in old age; thus purposing to offer unto him the blind and the lame. The sacrifice is to be free from sin. It is not to be a divided, and broken, and polluted service. It is to be with the best affections of our hearts and lives.

Acceptable unto God. They are exhorted to offer such a sacrifice as will be acceptable to God; that is, such an one as he had just specified, one that was living and holy. No sacrifice should be made which is not acceptable to God. The offerings of the heathen' the pilgrimages of Mohammedans; the self-inflicted penalties of the Roman Catholics, uncommanded by God, cannot be acceptable to him. Those services will be acceptable to God, and those only, which he appoints. Comp. Col 2:20-23. Men are not to invent services; or to make crosses; or to seek persecutions and trials; or to provoke opposition. They are to do just what God requires of them, and that will be acceptable to God. And this fact, that what we do is acceptable to God, is the highest recompense we can have. It matters little what men think of us, if God approves what we do. To please him should be our highest aim; the fact that we do please him is our highest reward.

Which is your reasonable service. The word rendered service-- (λατρειαν)--properly denotes worship, or the homage rendered to God. The word reasonable, with us, means that which is "governed by reason; thinking, speaking, or acting conformably to the dictates of reason," (Webster) or that which can be shown to be rational or proper. This does not express the meaning of the original. That word (λογικην) denotes that which pertains to the mind, and a reasonable service means that which is mental, or pertaining to reason. It stands opposed not to that which is foolish or unreasonable, but to the external service of the Jews, and such as they relied on for salvation. The worship of the Christian is that which pertains to the mind, or is spiritual; that of the Jew was external. Chrysostom renders this phrase, "your spiritual ministry." The Syriac, "that ye present your bodies, etc., by a rational ministry."

We may learn from this verse,

(1.)that the proper worship of God is the free homage of the mind. It is not forced or constrained. The offering of ourselves should be voluntary. No other can be a true offering, and none other can be acceptable.

(2.) We are to offer our entire selves, all that we have and are, to God. No other offering can be such as he will approve.

(3.) The character of God is such as should lead us to that. It is a character of mercy--of long-continued and patient forbearance--and it should influence us to devote ourselves to him.

(4.) It should be done without delay. God is as worthy of such service now as he ever will or can be. He has every possible claim on our affections and our hearts.

Romans 12:20

Verse 20. Therefore if thine enemy hunger, etc. This verse is taken almost literally from Prov 25:21,22. Hunger and thirst here are put for want in general. If thine enemy is needy in any way, do him good, and supply his wants. This is, in spirit, the same as the command of the Lord Jesus, (Mt 5:44,) "Do good to them that hate you," etc.

In so doing. It does not mean that we are to do this for the sake of heaping coals of fire on him, but that this will be the result.

Thou shalt heap, etc. Coals of fire are doubtless emblematical of pain. But the idea here is not that in so doing we shall call down Divine vengeance on the man; but the apostle is speaking of the natural effect or result of showing him kindness. Burning coals heaped on a man's head would be expressive of intense agony. So the apostle says that the effect of doing good to an enemy would be to produce pain. But the pain will result from shame, remorse of conscience, a conviction of the evil of his conduct, and an apprehension of Divine displeasure that may lead to repentance. To do this, is not only perfectly right, but it is desirable. If a man can be brought to reflection and true repentance, it should be done. In regard to this passage we may remark,

(1.) that the way to promote peace is to do good even to enemies.

(2.) The way to bring a man to repentance is to do him good. On this principle God is acting continually. He does good to all, even to the rebellious; and he designs that his goodness should lead men to repentance, Rom 2:4. Men will resist wrath, anger, and power; but goodness they cannot resist; it finds its way to the heart; and the conscience does its work, and the sinner is overwhelmed at the remembrance of his crimes.

(3.) If men would act on the principles of the gospel, the world would soon be at peace. No man would suffer himself many times to be overwhelmed in this way with coals of fire. It is not human nature, bad as it is; and if Christians would meet all unkindness with kindness, all malice with benevolence, and all wrong with right, peace would soon pervade the community, and even opposition to the gospel might soon die away.

(g) "If thine enemy hunger" Prov 25:21,22, Mt 5:44