Romans 12

R O M A N S.


      The apostle, having at large cleared and confirmed the prime fundamental doctrines of Christianity, comes in the next place to press the principal duties. We mistake our religion if we look upon it only as a system of notions and a guide to speculation. No, it is a practical religion, that tends to the right ordering of the conversation. It is designed not only to inform our judgments, but to reform our hearts and lives. From the method of the apostle's writing in this, as in some other of the epistles (as from the management of the principal ministers of state in Christ's kingdom) the stewards of the mysteries of God may take direction how to divide the word of truth: not to press duty abstracted from privilege, nor privilege abstracted from duty; but let both go together, with a complicated design, they will greatly promote and befriend each other. The duties are drawn from the privileges, by way of inference. The foundation of Christian practice must be laid in Christian knowledge and faith. We must first understand how we receive Christ Jesus the Lord, and then we shall know the better how to walk in him. There is a great deal of duty prescribed in this chapter. The exhortations are short and pithy, briefly summing up what is good, and what the Lord our God in Christ requires of us. It is an abridgment of the Christian directory, an excellent collection of rules for the right ordering of the conversation, as becomes the gospel. It is joined to the foregoing discourse by the word "therefore." It is the practical application of doctrinal truths that is the life of preaching. He had been discoursing at large of justification by faith, and of the riches of free grace, and the pledges and assurances we have of the glory that is to be revealed. Hence carnal libertines would be apt to infer."Therefore we may live as we list, and walk in the way of our hearts and the sight of our eyes." Now this does not follow; the faith that justifies is a faith that "works by love." And there is no other way to heaven but the way of holiness and obedience. Therefore what God hath joined together let no man put asunder. The particular exhortations of this chapter are reducible to the three principal heads of Christian duty: our duty to God t ourselves, and to our brother. The grace of God teaches us, in general, to live "godly, soberly, and righteously;" and to deny all that which is contrary hereunto. Now this chapter will give us to understand what godliness, sobriety, and righteousness, are though somewhat intermixed.

Consecration to God; Duty towards God; Duty towards Ourselves; Due Exercise of Spiritual Gifts; Duty towards Our Brethren; Brotherly Love; Love to Enemies. A. D.  58.       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.   2 And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.   3 For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith.   4 For as we have many members in one body, and all members have not the same office:   5 So we, being many, are one body in Christ, and every one members one of another.   6 Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith;   7 Or ministry, let us wait on our ministering: or he that teacheth, on teaching;   8 Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that showeth mercy, with cheerfulness.   9 Let love be without dissimulation. Abhor that which is evil; cleave to that which is good.   10 Be kindly affectioned one to another with brotherly love; in honour preferring one another;   11 Not slothful in business; fervent in spirit; serving the Lord;   12 Rejoicing in hope; patient in tribulation; continuing instant in prayer;   13 Distributing to the necessity of saints; given to hospitality.   14 Bless them which persecute you: bless, and curse not.   15 Rejoice with them that do rejoice, and weep with them that weep.   16 Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.   17 Recompense to no man evil for evil. Provide things honest in the sight of all men.   18 If it be possible, as much as lieth in you, live peaceably with all men.   19 Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.   20 Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.   21 Be not overcome of evil, but overcome evil with good.       We may observe here, according to the scheme mentioned in the contents, the apostle's exhortations,       I. Concerning our duty to God, We see what is godliness.       1. It is to surrender ourselves to God, and so to lay a good foundation. We must first give our own selves unto the Lord, 2 Cor. viii. 5 . This is here pressed as the spring of all duty and obedience, v. 1, 2 . Man consists of body and soul, Gen. ii. 7; Eccl. xii. 7 .       (1.) The body must be presented to him, v. 1 . The body is for the Lord, and the Lord for the body, 1 Cor. vi. 13, 14 . The exhortation is here introduced very pathetically: I beseech you, brethren. Though he was a great apostle, yet he calls the meanest Christians brethren, a term of affection and concern. He uses entreaty; this is the gospel way: As though God did beseech you by us, 2 Cor. v. 20 . Though he might with authority command, yet for love's sake he rather beseeches, Philem. 8, 9 . The poor useth entreaty, Prov. xviii. 23 . This is to insinuate the exhortation, that it might come with the more pleasing power. Many are sooner wrought upon if they be accosted kindly, are more easily led than driven. Now observe,       [1.] The duty pressed--to present our bodies a living sacrifice, alluding to the sacrifices under the law, which were presented or set before God at the altar, ready to be offered to him. Your bodies --your whole selves; so expressed because under the law the bodies of beasts were offered in sacrifice, 1 Cor. vi. 20 . Our bodies and spirits are intended. The offering was sacrificed by the priest, but presented by the offerer, who transferred to God all his right, title, and interest in it, by laying his hand on the head of it. Sacrifice is here taken for whatsoever is by God's own appointment dedicated to himself; see 1 Pet. ii. 5 . We are temple, priest, and sacrifice, as Christ was in his peculiar sacrificing. There were sacrifices of atonement and sacrifices of acknowledgment. Christ, who was once offered to bear the sins of many, is the only sacrifice of atonement; but our persons and performances, tendered to God through Christ our priest, are as sacrifices of acknowledgment to the honour of God. Presenting them denotes a voluntary act, done by virtue of that absolute despotic power which the will has over the body and all the members of it. It must be a free-will offering. You
Copyright information for MHC