Commentary on Romans 12.1–12.21

“I beseech you, then, brothers, by the mercy of God, to present your bodies as a living sacrifice, holy, pleasing to God, your reasonable service. And do not be conformed to this world, but be reformed in the newness of your mind, so that you may prove what is the will of God, what is good and pleasing and perfect.” He exhorts them by the mercy of God, through which the human race is saved. For after treating the law and faith, he exhorts the Jewish and gentile people alike to lead a good life; for through this the hope of faith is obtained. This, then, is a reminder, that they should remember that they have received mercy, and be watchful in the service of him by whom it was given them, through whom from ungodly they were justified freely; knowing that this is a living sacrifice, holy and acceptable to God, if we keep our bodies undefiled, unlike worldly people who pursue pleasures. “This is the will of God, your sanctification” (1 Thess 4:3). For bodies subject to sins are held not living but dead; for they are under despair of the promised life. For we were washed from sins by the gift of God for this purpose, that thereafter, leading a pure life, we might call forth the love of God toward us, not making void the work of his grace. For among the ancients the victim offered was killed to signify that people were subject to death because of sin. But now, since people have been purified by the gift of God and freed from the second death, they ought to offer a living sacrifice, as a sign of eternal life. For bodies are not sacrificed for bodies as then; but now not bodies but the vices of the body are to be put to death. And so that our service may have its effect, let us keep chastity while keeping justice; for chastity profits nothing, nor can it seem reasonable, if justice is neglected. This will be to become conformed to spiritual things, renewed in spirit and faith, to know this, what pleases God, and that nothing else is good and perfect. (Verse 3.) “For I say, through the grace that has been given to me, to all who are among you, not to think more highly than one ought to think, but to think with sobriety, and as God has distributed to each the measure of faith.” He shows openly that we ought to think in a way that does not go beyond the bounds of justice, so as not to be useful to ourselves alone, but also to harm no one. For this is prudence, rather to profit others than to harm them; and one ought to be content with the lot which God has measured out, and with the merit of each one’s faith; nor claim for oneself what one sees has not been granted; this is not to think more highly, because everything cannot be granted to one. For if someone is of good life, he ought not on that account to claim the wisdom of teaching as well; or because he has skill in the law, he ought not to claim for himself the services of the Levites. He exhorts, then, and teaches through the grace given him. This grace is understood as skill in the Lord’s discipline, through which he teaches zeal for humility and justice.

“For as in one body we have many members, but all the members do not have the same function, so we, being many, are one body in Christ, and individually members one of another.” By the example of the body he teaches that we cannot each do everything; because we are members of one another, so that one does not need what another has; and therefore we ought to take care of one another, and not one obstruct another; because we need one another’s services. This will be to love Christ, if the members exhort one another to fulfil the measure by which the body in Christ is perfect.

“Having gifts of God that differ according to the grace that has been given to us.” Now he lists the very functions assigned to the members by the merit of faith; so that when a member sees what function has been assigned to it, it may not make an uproar against another to whom it sees something else given, but rejoice with it, so that the body of the Church may be perfect. “Whether prophecy, according to the proportion of faith.” He begins from prophecy, which is the first proof that our faith is reasonable. Indeed believers, when they received the Spirit, prophesied. This, then, is given according to the measure of the receiver, that is, as much as the cause requires for which the giver …

“Or ministry, in ministering.” For rendering service to the brotherhood the minister is strengthened as far as he believes he ought to serve, lest, labouring in service beyond his faith, he be wearied in vain; for what each one strives for from the heart follows him. “Or one who teaches, in teaching.” Similarly he says that the teacher is helped in teaching, so that, as far as his faith extends to teaching, so far he is inspired to hand on the heavenly discipline.

“Or one who exhorts, in exhorting.” This one too he prepares in the same way, by the help of the Spirit, in that very thing to which he aims, so that he may have grace while he urges. For he urges the brothers to good, or unbelievers to faith. “One who gives, in simplicity.” To this one, who gives with a good mind, he says that help is always supplied, the Spirit providing, so that one who gives simply may not lack, as Solomon says: “Whoever gives to the poor will not be in want” (Prov 28:27). He gives simply, then, who does not do this in pretence, so that praise may be given him by men, but so that he may obtain merit from God for this very thing. “One who presides, in diligence.” He says that one who undertakes the care of presiding over the brothers receives vigilance and authority according to his faith, so that he may make progress in that about which he is diligent, having fruit in those over whom he presides. “One who shows mercy, with cheerfulness.” This one too, according to his disposition, who does mercy with a glad mind, not as if it were extorted from one unwilling, he says is founded and strengthened by God, so that in this matter he may suffer no weakness, knowing the saying of Solomon: “While you have the opportunity, do good” (Prov 3:27). But this is to be understood in many ways; for mercy is manifold under one word. For if above he said, “One who gives, in simplicity,” what need was there to repeat, unless that under the one name of mercy he signified many good works? For to forgive those who sin is mercy, and to bring help to one placed in some need or oppressed is mercy; and to clothe the naked, to break bread for the hungry, to take up an exposed infant, to cover a corpse, and to do other things is mercy. Therefore, if he has done these things readily and without weariness, he will have the reward of this work both in the present and in the future. All mercy, then, ought to be done both simply and with joy; so that simplicity may exclude hypocrisy, and joy may testify to the scrutiny that relies on future hope.

“Love without pretence.” To this mind, which plans to love a brother because it knows this pleases God the Author, so as not to do it to flatter in the present life, the Spirit comes to help; so that, since it seeks this with a devout mind, it may fulfil it with services. For they hear the word of the Lord: “A new commandment I give you, that you love one another” (John 13:34).

“Hating evil, clinging to good, kind to one another with brotherly love, anticipating one another in honour.” He says it is no great thing to avoid evil unless one clings to the good; for the one comes from fear, the other from love. Nor is one said to be kind, nor to keep brotherly love, if they do not anticipate one another with mutual services. “In diligence not slothful.” This is what the prophet Jeremiah says, that cursed is he who does the works of the Lord negligently (Jer 48:10). For one slothful in divine conduct is without hope; therefore he added: “Fervent in spirit.” That is, so that in the exercise of the divine work or of the law one may not be lukewarm, as is said in the Apocalypse of John: “Because you are lukewarm,” he says, “I will spit you out of my mouth” (Rev 3:16); for daily meditation removes drowsiness and makes one watchful. And the works of the Lord are those which he commands to be done for the benefit of the Church, that is, of the brothers. “Serving the time.” In the Greek it is said to read “serving God” thus; which does not fit the place. For what need was there to set down this summary of all devotion, when he is mentioning the individual members that pertain to the services and service of God? For in all these things he lists, full service is rendered to the Lord. For what it is to serve the time he explains elsewhere, when he says: “Redeeming the time, because the days are evil, so that you may know how you ought to answer each one” (Eph 5:16; Col 4:5–6). Since he had said, “Fervent in spirit,” lest they take this to mean that they should press the words of religion everywhere and out of season at a hostile time, by which they might perhaps cause scandal, he added at once, “Serving the time,” so that they should speak the faith of religion modestly and honourably, at suitable places and to suitable persons, and at a suitable time. For there are some even at this time, when there is peace, who so abhor the words of God that, hearing them, they blaspheme the way of Christ with great anger. For he himself too served the time when he did what he did not wish; for unwillingly he circumcised Timothy, and, his head shaved and purified according to the law, he went up to the temple, to calm the madness of the Jews.

“Rejoicing in hope.” After he said, “Serving the time,” he added, “Rejoicing in hope”; so that if perhaps, because of the iniquity of the time, it is not permitted to speak publicly of the faith, but one must be in fear, one may rejoice in hope; because this sadness gives birth to joy. “Patient in tribulation.” This is to rejoice in hope, to be patient in tribulation; for from the joy of hope one endures tribulation, knowing that far greater things have been promised for these. “Persevering in prayer.” Prayer is very necessary; for in order that tribulation may be endured, one must persevere in prayers.

“Sharing in the memories of the saints.” It is plain that one who wishes his prayers to be heard ought to be an emulator of the life of the saints; for when he imitates, he shares; so that to be mindful and a sharer is to imitate their acts: and if they need resources, one must share with them, as he says in another place: “Concerning the collections which are made for the saints” (1 Cor 16:1); and to the Galatians: “That we should remember the poor” (Gal 2:10).

“Pursuing hospitality.” The imitator and lover of the saints pursues hospitality after the examples of holy Abraham and of Lot, a righteous man. “Bless those who persecute you; bless, and do not curse.” To make Christians new in all things, he wants to take them away even from this habit which is common to all, that, roused by an angry mind, they easily wish to curse first; but rather that, anger being conquered, they bless, and the Lord’s discipline may be praised.

“To rejoice with those who rejoice, to weep with those who weep.” This is what he says in another place: “If one member suffers, all the members suffer with it; and if one member rejoices, all the members rejoice with it” (1 Cor 12:26). For when someone is a comfort to a believer in need, he raises his spirit and lays up merit for himself with God, because he loves a member of the body of Christ; and if he grieves with an unbeliever, he rather draws him on to progress in the Lord’s discipline.

“Thinking the same thing toward one another.” This is what was said, that one ought to suffer with a brother in his tribulation, as he also says in another letter: “Considering yourself, lest you too be tempted. Bear one another’s burdens” (Gal 6:1–2). “Not minding high things.” To mind high things is pride; for the devil too, when he minded high things, apostatized. Lest there be arrogance in the mind, and, perhaps presuming on the soundness of one’s own conduct, one should not grieve with one’s brother but reproach him as a sinner: this is pride, which offends when it puts itself first. The Lord too marks this, saying: “First cast the beam out of your own eye, and then you will see to cast the speck out of your brother’s eye” (Luke 6:42). For this very exaltation is sin; and even if one is not a sinner, which is impossible, one becomes a sinner while one is proud. Indeed Solomon says: “God resists the proud” (Prov 3:34). “But agreeing with the humble.” That is, so that, pride laid aside, one makes another’s cause one’s own, and one’s own as another’s; so as to have favour with God, because whoever exalts himself will be humbled (Luke 14:11). “Do not be wise in your own eyes” (Isa 5:21). This is written in the prophet Isaiah, which he sets down here as his own; so that righteousness may be held in common, not so that one is righteous for oneself but unrighteous to others.

“Repaying no one evil for evil.” This is what the Lord says: “Unless your righteousness abounds more than that of the scribes and Pharisees, you will not enter the kingdom of God” (Matt 5:20). For the commandment in the law was: “You shall love your neighbour and hate your enemy” (Lev 19:18; Matt 5:43). This, as far as appears, is justice; but so that the righteousness of Christians may abound, they are taught not to repay evil for evil, so that they may be perfect and for this a reward may be paid them at the judgment of God. For the imitator of heavenly righteousness seems to go beyond justice itself when, to be better, he does not do what is permitted. The justice of the world, then, granted by God, makes one innocent; but the heavenly makes one perfect, so as to have merit with God. “Providing good things not only before God but also before all people.” To provide is to have future good things before one’s eyes; so that those things may be done which, once done, cannot come under reproach, but rather be for praise, whether with God or with people. Lest anyone think that, because lawful things do not displease God, he need not care if they are a scandal to a brother, he warns that what is done ought to be such as both does not displease God and is not a scandal to a brother. For even if it is lawful and scandalizes a brother, it does not please God; because God warns that one must be zealous for salvation. Good things are thus provided before God and people if lawful things are so done as not to cause scandal.

“If it is possible, as far as it depends on you, being at peace with all people.” He wants all who keep divine justice to be peacemakers. Let him see to it if anyone has spurned this peace, so as to be an enemy to such a man, either because perhaps he does not wish to be rebuked by him, or he envies his works; as far as it concerns the good man, he does not disagree with those who act well. For he is no peacemaker who, setting aside the will of the law, follows his own right; although David says: “With those who hated peace I was a peacemaker” (Ps 120:7). But this was of necessity because of the power of persons, so that one whom pride so exalts that he spurns the commands of the law might be overcome at least by services of humility. It can happen that someone, from fear of God, shows himself a peacemaker toward one who hates peace. For when he will not repay the wicked, he is a peacemaker, that is, he overcomes evil with good, so that we may overcome by services one whom the commands of the law do not overcome. Therefore he says, “If it is possible, as far as it depends on you,” so that, acting well, we may be seen to have peace. If the other is not a lover of peace, you nevertheless wish to be a peacemaker as far as it concerns you. But if someone is irreverent and a blasphemer, and you cannot have peace with him, it will certainly not be ascribed to you; for the apostle John did not allow even a greeting to those who deny that Christ came in the flesh (2 John 7, 10). We, then, are ready, if possible, to have peace with all; but with others resisting it is impossible, not on our part; if only complaint against us is laid aside. For one who harms no one appears to be a peacemaker.

“Not defending yourselves, dearest, but give place to wrath.” So that the covenants of peace may be kept, he warns that one should turn away from anger, especially since sin usually comes through anger, when someone, moved by fury, exacts more than the cause of the offence demands; or does himself harm if he wishes to pursue graver sins with an inappropriate punishment; for he makes weak one whom he could have had corrected and sound. Hence Solomon too says: “Do not be very righteous; for there is one,” he says, “who perishes in his righteousness” (Eccl 7:16, 15). For wishing to answer every single sin, in punishing he can find death both for himself and for the one he afflicts with blows; for they usually fail under punishments. He forbids not only fitting punishment of subordinates, but also of equals and great ones; that is, if a brother perhaps sins against us, let us not seek to avenge ourselves, but forgive, reserving it for the judgment of God; lest, while we are held by anger, the enemy find a place in which to suggest and persuade what is against us. “For it is written.” To persuade more strongly, he confirms this with the example of the law, saying: “For it is written,” in Proverbs, “Vengeance is mine, and I will repay, says the Lord” (Deut 32:35). So that if what he teaches is not done by us, he shows that God is despised by us. Profit comes, then, in two ways if vengeance is left to God: because one who conquers anger becomes perfect, and he will be avenged by the judgment of God.

“If your enemy is hungry, feed him; if he is thirsty, give him drink; for by doing this you will heap coals of fire on his head” (Prov 25:21–22). He shows that not only should bare vengeance be reserved to God, but that benefits should also be given to enemies; so that we may truly show that we do not have enemies by our own deserving, since we strive to overcome them with services so that they may cease from enmity. If they persist in enmity through the ungodliness of their mind, our services will profit them to punishment; or certainly, pricked by the diligence of our services, they will revive like dead coals. So, then, to make us so perfect that we gain not only ourselves but others too for life, the Lord through Solomon not only forbids repaying enemies, but even exhorts us to provoke them to friendship by kindness.

“Do not be overcome by evil, but overcome evil with good.” This is the apostle’s interpretation, exhorting us not to repay enemies, as has been said. For it will profit us much if we yield to malice; for one who seems for a time to be overcome by evil overcomes it. For the Saviour overcame evil thus, by not resisting; for malice acts against itself, and while it is overcome, it thinks it overcomes. For the enemy acts to draw us too from our purpose, seeking an occasion by which we may sin. Therefore, if, provoked by him, we do not repay him, we overcome him with good; for we do not resist so that we may keep the good, justice set aside; because justice compels one to repay.