Second Section.—The proper conduct of Christians in all their personal relations: to the brethren; in their own life; to the needy; to guests; to every body, even toward enemies.
Rom_12:9-21
9Let love be without dissimulation [your love be unfeigned]. Abhor that 10which is evil; cleave to that which is good. Be kindly affectioned one to another with brotherly love [In brotherly love be affectionate one to another, literally, be as blood relatives]; in honour preferring one another; 11Not slothful in business [In diligence, not slothful]; fervent in spirit [in spirit, fervent]; serving the Lord [or, the time];12Rejoicing in hope [in hope, rejoicing]; patient in tribulation [in tribulation, patient]; continuing instant in prayer [in prayer, 13persevering]; Distributing [Communicating] to the necessity [necessities] of saints; given to hospitality. 14Bless them which [those who] persecute you:bless, and curse not. 15Rejoice with them that do [those who] rejoice, and weep 16with them that [those who] weep. Be of the same mind one toward another. Mind not high things, but condescend to men of low estate [or, lowly things]. Be not wise in your own conceits. 17Recompense to no man evil for evil. Provide [Have a care for] things honest [honorable] in the sight of all men.18If it be possible, as much as lieth in [dependeth on] you, live peaceably [be at peace] with all men. 19Dearly beloved, avenge not yourselves [Avenge not yourselves, dearly beloved], but rather give place unto wrath [to the wrath, sc., of God]: for it is written, Vengeance is mine; I will repay, saith the Lord. 20Therefore
If thine enemy hunger, feed him;
If he thirst, give him drink:
For in [by] so doing
Thou shalt heap coals of fire on his head.
21Be not overcome of [by] evil, but overcome evil with good.
EXEGETICAL AND CRITICAL
Summary.—The remark, that the expression
ἡ ἀãÜðç ἀíõðüêñéôïò
serves as an inscription to all the following participles, has induced us, after the example of Meyer, and others, to begin the new section with Rom_12:9. It may be doubted whether the Apostle has mentally supplied
ἔóôå
or
ἐóôß
. The latter view is favored by the idea of Christian love, not merely “toward others,” but in a universal relation; see Rom_12:11. The first construction is favored by the hortatory form appearing more strongly toward the end. Our earlier division was based on the fact that Rom_12:9-10 treat of conduct toward companions in faith within the Church. The Apostle, however, makes use of a long series of participles, as if he would urge not so much a Christian course of conduct, as to set up a typical rule of conduct for believers, according to unfeigned love.
[De Wette, Olshausen, and others, supply
ἐóôß
, thus making these verses descriptive, not hortatory. They urge that the use of the participle for the imperative is very rare. That is true; but in Rom_12:14 we have the imperative, followed by an infinitive in Rom_12:15, and then by participles, Rom_12:16-19; all of these latter clauses being of a hortatory character. With most commentators (so E. V.), we prefer to supply
ἐóôù
with the first clause of Rom_12:9, and
ἐóôÝ
with the following participles, since Rom_12:8 is of a hortatory character. Meyer, Philippi, Tischendorf, Lachmann, larger edition, declare for this; the editors by their punctuation, which is the same in the main as that of the E. V. Lachmann also favors (smaller edition) joining the participles with the imperative in Rom_12:14, and thus obtaining the hortatory force; this, however, is not only singular, but contrary to the thought, which will not permit these participles to modify the imperative, bless. Fritzsche takes the participles as corresponding to the personal subjects of “love unfeigned,” as 2Co_1:7; but this is unnecessary.—R.]
Rom_12:9. Let your love be unfeigned]
ἡ ἀãÜðç ἀíõðüêñéôïò
. We are justified in strengthening
ἡ ἀãÜðç
into your love, in English. But the Apostle means love absolutely, not merely love to the brethren (which is spoken of afterwards), nor love to God. The adjective need not be paraphrased, as in E. V.—R.] See 2Co_6:6; 1Pe_1:22. Meyer well says: “As love, so also must faith, its root, be;” 1Ti_1:5; 2Ti_1:8. Undissembled love is therefore the inscription for the whole series of prescriptions which the Apostle lays down in parallelisms of two and of three members.
Abhor that which is evil.
ἀðïóôõãïῦíôåò
. Strictly, repelling with repugnance. This first grand antithesis says, that believers should turn away with utter abhorrence from that which is evil, in order to cleave to the good with inseparable attachment, as with bridal affection. This antithesis constitutes the practice of heaven and heavenly life, and its realization is the life of our Lord. Its breaking off and turning away, as well as its connecting and uniting, constitute the fundamental moral law of God’s kingdom. The second antithesis unites with this.
Rom_12:10. In brotherly love.
öéëáäåëößá
. [The dative is that of reference: as respects brotherly love.—R.] Specific brotherly love for fellow-Christians; 1Th_4:9; Heb_13:1; 1Pe_1:22; 2Pe_1:7.—[Be affectionate one to another,
åἰò ἀëëÞïõò
]
öéëüóôïñãïé
. Be lovers as toward those related in blood.
In honour.
ÔéìÞ
, esteem. The antithesis here is the equalization in confiding brotherly love, and the subordination of our own personality to our esteem for others.
Preferring one another.
Ðñïçãïýìåíïé
. The explanations: excelling (Chrysostom, and others), obliging (Theophylact, Luther, and others), and esteeming higher (Theodoret, Grotius; see Tholuck), are intimately connected therewith. [Stuart: “In giving honor, anticipating one another.” Meyer: “Going before as guides; i. e., with conduct inciting others to follow.” These explanations, however, do not seem to suit
ôéìÞ
; hence Alford, and most, prefer the meaning given in the Vulgate: invicem prœvenientes. Hodge: “Instead of waiting for others to honor us, we should be beforehand with them in the manifestation of respect.”—R.]
Rom_12:11. In diligence, not slothful, &c. [
ôῆ óðïõäῇ ìὴ ὀ÷íçñïß
,
ê
.
ô
.
ë
] This clause, which has three members, defines proper activity in reference to temporal affairs, just as the following clause, which also has three members, defines proper passivity in these affairs. Both verses define the personal conduct of the Christian in relation to himself, according to his situation in time. The principal rule of the first clause is: not to shrink halfheartedly from the whole work of time, but to work with persevering enthusiasm. To this belongs the polar conduct of remaining warm in spirit (seething and boiling like a hot spring), and overcoming the time (see Act_18:25), while in one’s daily task adapting one’s self to the moment, to the will of the
÷ýñéïò
in the
÷áéñüò
, so that He is served by observing its full meaning.
Äïõë
.
ôῷ ÷áéñῷ
, tempori servire (Cicero), and similar expressions; see Meyer, p. 463. The expression was usual in the bad sense (of unprincipled accommodation), as in the good (to accommodate one’s self to the time). But here it reads: controlling the time by serving the Lord; Eph_5:16; see Tholuck, pp. 669 ff., who gives the reference to the reading
êõñßῳ
.
[Serving the Lord,
ôῶ ÷õñßῳ äïõëåýïíôåò
. On the readings, see Textual Note3. The adoption of the reading
êáéñῷ
, which is not so well sustained as that of the Rec., has influenced the exegesis of Dr. Lange throughout the verse. Philippi urges against
êáéñῷ
its equivocal meaning, and the fact that Paul always represents the Christian as free, a servant only to God, or Christ, or righteousness—never of the time. In fact, the injunction seems scarcely to differ from one of worldly wisdom, if that reading be accepted. Eph_5:16; Col_4:5, will not justify the expression. Fritzsche in loco admits an interchange of
êõñßïò
and
êáéñüò
in other places.—Dr. Hodge explains: “Influenced in our activity and zeal by a desire to serve Christ. This member of the sentence, thus understood, describes the motive from which zeal and diligence should proceed.” The common interpretation, derived from the E. V., is: not slothful in temporal affairs, yet of an earnest religious spirit, because all is done in the service of the Lord. If the first clause be extended so as to include “whatever our hand finds to do,” this is sufficiently correct. The second member derives its appropriateness from the fact—never more noticeable than in these bustling days, when even religious duty partakes somewhat of the spirit of the age—that zeal and diligence may become a habit and passion, a mere activity, lacking the genuine fervor of the spirit. The last term does not, indeed, refer to the Holy Spirit, but, in an exhortation to Christians, may well be taken as meaning the human spirit under the influence of the Holy Spirit.—R.] This is followed by a trichotomy as the proper passivity in temporal relations.
Rom_12:12. In hope, rejoicing [
ôῆ ἐëðßäé ÷áßñïíôåò
. Stuart thinks the datives in this verse also are datives of reference: as respects hope, rejoicing, &c. But the regularity has been broken in upon by the
ôῶ êõñßῳ
of the preceding verse; we are therefore warranted in adopting a different view here, especially as the datives in this verse seem not to be parallel to each other. The verb
÷áßñåéí
may indeed govern the dative, but the hope is rather the ground than the object of rejoicing, (so Meyer, Alford). De Wette, Philippi: vermöge der Hoffnung; Hodge: on account of hope. The hope is objective, and to be taken more generally than Dr. Lange suggests. His view results from reading
êáéñῷ
above.—R.] The antithesis shows that here the
ἐëðßò
, as formerly the
óðïõ
ͅ
äÞ
, must be regarded as prevalently objective. In the time bestowing hope. It is in harmony with the childlike character of faith to rejoice gratefully over every good token; but it is also in harmony with manliness to be patient in tribulation.
In tribulation, patient; in prayer, persevering [
ôῇ èëßöåé ῦðïìÝíïíôåò ôῇ ðñïóåõ÷ῇ ðñïæêáñôåñïῦíôåò
. Alford:
ôῇ èëßöåé
, the state in which the
ὑðïìïíÞ
is found. Philippi, De Wette, Meyer, &c., think
ἐí
was omitted on account of the parallelism of construction, though the verb governs the dative (more usually the accusative, however). On the second clause, comp. Col_4:2; Act_1:14.—R.] The harmonization of the great contrasts of life lies in the persevering life of prayer. Similar harmonizations, see Jam_1:9-10Rom_5:13. Bengel: Gaudium non modo est affectus, sed etiam officium christianorum. Tholuck and Meyer would regard the hope here quite universally, as the foundation of Christian joy. This is not favored by the antithesis
ôῇ èëßøåé
. Meyer here reads the dative: standing out against tribulation. But Paul will not consider tribulation as an adversary. We also prefer being patient to being steadfast, as continued steadfastness is placed here finally in the life of prayer.
Rom_12:13. Communicating to the necessities of saints [
ôáῖò ÷ñåßáéò ôῶí ἁãßùí ÷ïéíùíïῦíôåò
. See Textual Note4.—R.] The believer naturally comes from his own necessity to the necessity of his brethren.
Ôáῖò ÷ñåßáéò
. The meaning of the verb
êïéí
.: distributing to, is opposed by Meyer and Tholuck. It is sufficient here that holding fellowship with is the fuller and stronger expression, yet not fellowship “in the necessities” of fellow-Christians, but with them; or, in other words: to participate in their necessities (Chrysostom, Theodoret).—Given to hospitality [
ôὴí öéëïîåíßáí äéþêïíôåò
, literally, pursuing hospitality.—R.] In ancient times, hospitality was also a highly important work of love, for the relief of necessity; Heb_13:2; 1Pe_4:9.
Rom_12:14. Bless those who persecute you, &c. [
åὐëïãåῖôå ôïὺò äéþ÷ïíôáò ὑìᾶò ÷
.
ô
.
ë
.] Here the hortatory form becomes distinct; see Mat_5:44. Probably the expression of Jesus has reached Paul by the tradition of the Church. Tholuck: “It is just from the Sermon on the Mount that we find the most reminiscences; 1Co_7:10; Jam_4:9; Jam_5:12; 1Pe_3:9; 1Pe_4:14.” Tholuck, very strangely, supposes here a so-called lexical connection—i. e., that Rom_12:14 is accidentally called forth by the word
äéþêïíôåò
. But it is incorrect to suppose that the exhortation of Rom_12:14 interrupts such exhortations as Rom_12:13; Rom_12:15, which relate to the mutual conduct of Christians; Rom_12:15 has been too generally regarded as favoring this view.
Rom_12:15. Rejoice with those who rejoice, &c. [
÷áßñåéí ìåôὰ ÷áéñüíôùí
,
ê
.
ô
.
ë
. On the infinitive as imperative, see Winer, p. 296. Meyer fills out the sentence thus:
÷áßñåéí ὑìᾶò äåῖ
.—R.]
×áßñåéí
, the infinitive as an imperative, to be supplemented mentally by a corresponding verb; see Sir_7:33-34. Rom_12:14 defines the proper conduct in relation to personal antipathy; Rom_12:15, the proper conduct in relation to personal sympathy.
Rom_12:16. Be of the same mind one toward another [
ôὸ áὐôὸ åἰò ἀëëÞëïõò öñïíïῦíôåò
]. The participles in Rom_12:16 have been variously construed; now with the preceding imperative
÷áßñåéí
,
êëáßåéí
, Rom_12:16, and now with the following
ìὴ ãßíåóèå
; see Philippi. Because of the great difficulties of such connections, commentators prefer to supply
ἔóôå
(Philippi, Meyer). The attempt at the proper construction would be best favored by returning to Rom_12:15, and reading this injunction as a fundamental thought, controlling what follows, clothed in figurative expression and made explicit by the beginning of Rom_12:16. On this wise:
First trichotomy: Rejoice with them that do rejoice, and weep with them, that weep: being of the same mind one toward another.
Second trichotomy: Mind not high things, but condescend to the lowly. Addition: Be not wise in your own conceits (in seclusion).
Third trichotomy: Recompense to no man evil for evil; provide things honest in the sight of all men; if it be possible, as much as lieth in you, live peaceably with all men.
Fourth trichotomy: Dearly beloved, avenge not yourselves, but rather give place unto wrath; for it is written, &c. All this follows from the conduct of Christians toward each other. But then the whole glory of this reciprocal feeling is elaborated in the Christian love of enemies, which conquers evil by good; Rom_12:20-21.
The same.
Ôὸ áὐôü
; see Rom_15:5; Php_2:2; Php_4:2; 2Co_13:7. They should adhere to the same, what is equal, what is common, in their intercourse with each other, or in the intercourse of one toward others; reminder of the Golden Rule. According to Php_2:4,
ôὸ áὺôὸ öñïíåῖí
proceeds from the
ôὸ ἓ öñïíåῖí
. Adherence to one results in adhering to the same; then, this results in unity, which, however, is only a special fruit of that general conduct. Likewise Tholuck. [Dr. Hodge thinks concord of feeling is the prominent thought.] Chrysostom’s view is different: not to regard one’s self better than others, and similarly.
Mind not high things [
ìὴ ôὰ ὑöçëὰ öñïíïῦíôåò
]. Not merely “high-aspiring selfishness,” but also self-complacent fancies; for example, Novatian, puritanic, aristocratic, or humanistic fancies injure, or even tear asunder, the bond of communion, of Christian fellowship with the Church, and of humane fellowship with the world.
But condescend to men of low estate.
Ôïῖò ôáðåéíïῖò
. Construed as masculine by Chrysostom, Erasmus, Luther [Alford, Wordsworth], and others. (Various definitions: Christians should count themselves among the lowly; should suffer with the oppressed; should remain in fellowship with the lowly, with publicans and sinners.) But Fritzsche, Reiche, De Wette [Stuart], and many others, have declared in favor of the neuter. Meyer: Subjecting yourselves to the lower situations and occupations of life. The antithesis
ôὰ ὑöçëÜ
is urged. But the antithesis is modified by the change of the verb into
óõíáðáãüìåíïé
. The latter verb denotes, to be carried off, to be taken along with, or, to allow one’s self to be carried off, to be misled, to be taken along with (see Tholuck, p. 673). This may apply as a duty toward the brethren in low estate, who, in opposition to high things, represent the real essence of humanity in the form of a servant; but it cannot apply to trivial and low things. We should take small things into consideration in the light of duties, but not to permit ourselves to be carried off by them. But of small men, who are great in God’s eyes, it is said with propriety: that we should devote ourselves to them through suffering to glory. Imprisoned and hung with the lowly, but not with the bad!
The neuter construction is thus explained by Calvin, and others: humilibus rebus obsecundantes (about: to be true in small things); while Grotius, and others, thus explain the masculine construction: modestissimorum exempla sectantes.
[On the whole, the masculine is preferable; for in no other case in the New Testament is the adjective
ôáðåéíüò
used of things. Nor does the Apostle’s antithesis require the neuter meaning. Alford: “In
ôὰ ὑöçëὰ öñïíïῦíôåò
, the
ὑöçëὰ
are necessarily subjective—the lofty thoughts of the man. But in
ôïῖò ôáðåéíïῖò óõíáð
. the adjective is necessarily objective—some outward objects, with which the persons exhorted are
óõíáðÜãåóèáé
. And those outward objects are defined, if I mistake not, by the
åἰò ἀëëÞëïõò
.” Dr. Hodge, and many others, do not decide between the two views.—R.]
Be not wise, &c.
Ìὴ ãßíåóèå
,
÷
.
ô
.
ë
. See Rom_11:25. But there the conceit of one’s own wisdom constitutes an antithesis to God’s revelation, while here it constitutes an antithesis to the fellowship of men (not merely of Christians in a good sense).
Rom_12:17. Recompense to no man evil for evil [
ìçäåíὶ êáêὸí ἀíôὶ ÷á÷ïῦ ἀðïäéäüíôåò
. Alford: “The Apostle now proceeds to exhort respecting conduct to those without.” There is, however, no warrant for this limitation in the language, and certainly the temptation to render evil for evil to Christians is frequent enough.—R.] Meyer: “The principle itself, and how it stood opposed to heathendom and pharisaism!”
[Have a care for things honourable,
ðñïíïïýìåíïé êáëÜ
. Lange: Seid auf das Edle bedacht. Have careful regard to what is noble, &c. Dr. Hodge finds here a motive for the injunction which precedes, and objects to the period after “evil” in the E. V., as well as to the translation “honest,” which undoubtedly conveys to the ordinary reader the thought that we are bidden to provide for ourselves and families in an honest way. The clause much resembles Pro_3:4 (LXX.), hence the variations.—R.]
In the sight of all men [
ἐíþðéïí ðÜíôùí ἀíèñþðùí
. See Textual Note6.] Meyer: Before the eyes of all men. We regard the term as an expression of the relation to the most diverse men. However, the other construction also makes good sense; for Christians could often expose individuals to danger, by giving them cause for offence; Pro_3:4; 2Co_8:21.
Rom_12:18. If it be possible, &c.
Åἰ äõíáôüí
is referred by Erasmus, Bengel, and others, to what precedes [but this is objectionable]. The clause: as much as dependeth on you, explains the
åἰ äõíáôüí
. It may be outwardly impossible to us to live at peace with every body; but inwardly we should be peaceably disposed, prepared for peace, toward every body. [The
åἰ äõíáôüí
is objective (Tholuck, De Wette, Meyer, Alford), not, “if you can,” but, if it be possible, if others will allow it. “All your part is to be peace: whether you actually live peaceably or not, will depend, then, solely on how others behave toward you” (Alford). That this is often impossible, the Apostle’s life plainly shows.—R.]
Rom_12:19. Avenge not yourselves, dearly beloved. The additional
ἀãáðçôïß
, loving pressure. [The address becomes more affectionate as the duty becomes more difficult (so Tholuck).—R.]
Give place unto the wrath [
äýôå ôüðïí ôῆ ὀñãῆ
]. Make way for Divine wrath; do not anticipate it; do not get in its way; let it rule. This is the explanation of most commentators, from Chrysostom and Augustine down to Tholuck, De Wette, Meyer, and Philippi. [So Hodge.]—Second explanation: Let not your own wrath break forth (Du Dieu, Semler [Stuart], and others). Meyer, on the contrary: The Latin usage of non irœ spatium dare harmonizes very well with this, but the Greek usage of
ôüðïí äéäüíáé
does not. [Jowett says this explanation “is equally indefensible on grounds of language and sense. It is only as a translation of a Latinism we can suppose the phrase to have any meaning at all; and the meaning thus obtained, ‘defer your wrath,’ is out of place.” See his remarks in defence of the next explanation.—R.]—Third explanation: To give place to the wrath of your enemy (Schöttgen, Morus, and others). Meyer: This would be only a prudential measure. The first explanation is raised above all doubt by the addition: Vengeance is mine.
For it is written, Deu_32:35.—Addition:
ëÝçåé ÷ýñéïò
; see Heb_10:30.
Rom_12:20. Therefore if thine enemy, &c. [
ἐὰò ïὖí ðåéíᾷ
,
ê
.
ô
.
ë
. See Textual Note8.] The
ïὖí
, which is omitted by most Codd., probably on account of difficulty, follows from the antithesis. One cannot conform to the negative: not to hate an enemy, without obeying the affirmative, [Hodge: “The expressions are obviously not to be confined to their literal meaning, nor even to the discharge of the common offices of humanity; they are figurative expressions for all the duties of benevolence. It is not enough, therefore, that we preserve an enemy from perishing; we must treat him with all affection and kindness.”—R.] The words are from the LXX. of Pro_25:21.
Thou shalt heap coals of fire, &c. [
ἄíèñáêáò ðõñὸò óùñåýóåéò
,
ê
.
ô
.
ë
.] The burning of fiery coals is an Oriental figure of constantly burning pain. Explanations:
1. Thou wilt draw down upon him severe Divine wrath (with reference to 4 Ezra 16:54: Chrysostom, Theodoret, &c., Zwingli, Beza, &c., Stolz, Hengstenberg, &c.).
2. Thou wilt prepare him for the pain of penitence (Augustine, Jerome [Tholuck, De Wette, Meyer], Luther, and many others). Origen has opposed the former view, which was continually under the necessity of being established in the Church, because of the propensity to wrath. On Hengstenberg’s explanation of Pro_24:18, see Tholuck, p. 675 ff. Rom_12:21, as well as the spirit of the passage, pronounces in favor of explanation (2). No one could gladly requite evil with good, if he knew of a certainty that he would thereby be exposed to Divine wrath. Finally, this explanation is favored by the whole spirit of Christianity. Yet it must be observed, that penitence cannot be designated as an infallible effect of the love of enemies, and of its expressions. The most immediate effect of such expressions is burning shame, a religious and moral crisis. He will bend his head as if fiery coals lay on it. The rule, as well as the purpose, of this crisis, is penitence and conversion; but there are frequent instances of false adversaries, like Judas, becoming hardened by kindness.
[3. Slightly different from (2) is that adopted by Hodge: “You will take the most effectual means of subduing him.” Kindness is as effectual as coals of fire. So Alford: “You will be taking the most effectual vengeance.” Similarly Jowett. This view, which excludes even the pain of penitence, is favored by the connection with Rom_12:21.—R.] For other unimportant explanations, see the Note in Meyer, p. 468. On the figure of fiery coals, see Tholuck, p. 675.
Rom_12:21. [Be not overcome, &c.
ìὴ íé÷ῶ
,
ê
.
ô
.
ë
. “A comprehensive summary of Rom_12:19-20. Be not overcome (led to revenge) by evil (which is done to you), but overcome by the good (which you show to your enemy) evil (by causing your enemy, ashamed by your noble spirit, to cease doing evil to you, and to become your friend);” Meyer. Seneca, De Benef., 7, Rom 31: Vincit malos pertinax bonitas.—R.] The purpose of all these manifestations of love is that of Christ on the cross: to overcome evil with good.
DOCTRINAL AND ETHICAL
1. The proper conduct in personal intercourse, particularly with the brethren, is love without dissimulation; as the proper conduct toward the Church, previously described, is love without self-boasting. The conduct toward civil authorities (which follows in chap. 13) is love without fear; and, finally, the proper conduct toward the world is love without despising the rights of the world, and without mingling with the immorality of the world.
2. The root of brotherly love is reverence for the appearing image of Christ; and its development and consummation are types of the most inward consanguinity.
3. The proper conduct toward different individuals begins with proper conduct toward ourselves; portrayed in Rom_12:11. To this there belongs, first of all, fresh spiritual life; zealous and enthusiastic work, embracing eternity as the blessing of the Spirit; calm ardor in communion with God, and in the consciousness of its being sent by God; but regarding the moment of time as the moment of eternity in time. In this place belongs Solomon’s Ecclesiastes, this much-mistaken pearl of the Old Testament—a writing whose fundamental thought is, that every thing is regarded vain in consequence of despising eternity in time.
4. The Apostle’s pen gives a festive expression even to Christian ethics; as is proved by the beautiful parallelisms, mostly in the form of trilogies, in this chapter, together with 1 Corinthians 13. [Comp. Erasmus on this chapter: “Comparibus membris et incisis, similiter cadentibus ac desinentibus sic totus sermo modulatus est, ut nulla cautio possit esse jucundior.”—R.] Christian life should also be a worship. But the worship is festive, free from common weariness.
5. All Christianity is a conquest of evil by good, which Christ has established, and already decided in principle, on His cross. All the single rules of conduct toward individuals concentrate in this last and highest one.
HOMILETICAL AND PRACTICAL
Rom_12:9-21. The sincerity of love. It is manifested in: 1. Our abhorring that which is evil; and, 2. In cleaving to that which is good (Rom_12:9)—Let not love be false. 1. What is it to love in this way? 2. How is it possible? (Rom_12:9.)—What belongs to true brotherly love? 1. Sincere heartiness; 2. Obliging respect (Rom_12:10).—Universal love and brotherly love. 1. How far related? 2. How far different? Comp. 2Pe_1:7 (Rom_12:9-10).—Christian joy in labor. 1. Its nature; 2. Its origin; 3. Its limit (Rom_12:11).—Be not indolent in doing what you should! (Rom_12:11).—Be fervent in spirit! A pentecostal sentiment (Rom_12:11).—Adapt yourselves to the time! A word of comfort in times of need and tribulation (Rom_12:11).—Rejoice in hope, be patient in tribulation, continue instant in prayer—an inexhaustible text, and one that can be always applied afresh on marriage occasions, in harvest sermons in years of failure, or in New Years’ sermons in troublous times (Rom_12:12).—Distribute to the necessity of saints! 1. Description of it (with special references similar to those in Rom_12:11). 2. A summons to energetic assistance (Rom_12:13).—The forgiving Christian spirit. 1. A beautiful virtue; but, 2. One very difficult to exercise; and therefore, 3. Proper to be implored from God (Rom_12:14).—Christian sympathy: 1. In joy; 2. In sorrow (Rom_12:15).—Christian unanimity (Rom_12:16).—Christian humility (Rom_12:16).—Christian honesty (Rom_12:17).—Christian peacefulness (Rom_12:18).—Christian love of enemies. 1. It desists from revenge; 2. It overcomes evil with good (Rom_12:19-21).—Fiery coals on the head of an enemy: 1. They cause pain; but, 2. Healing pain, because it is the pain of shame Rom_12:19-21).
Luther: To heap coals of fire on the head is, that, by kindness, our enemy grows angry with himself for having acted so wickedly toward us.
Starke: True Christianity does not make lazy people and sluggards, but industrious ones; for the more pious the Christian is, the more industrious laborer he is (Rom_12:11).—Dear Christian, you present a gift to strange beggars, though you do not know whether they are holy or not—indeed, the most are without holiness; should you not rather do good to the poor who live among us, who prove by their deeds that they are holy and God’s children? (Rom_12:13.)—He who rises high, falls all the lower; such conduct is always dangerous. High trees are shaken most violently by the winds; high towers are most frequently struck by the thunder-storm; what is high is easily moved, and likely to fall. Rather remain low, and then you will not fall, Sir_3:19 (Rom_12:16).—If you have wisdom, it is not your own, but God’s; let it not be observed that you know your wisdom. There are others also who are not fools; and there are many superior to you (Rom_12:16).—Every one should be ruler of his own spirit, Pro_16:32 (Rom_12:21).—It is most glorious to show good for evil, and to make a friend out of an enemy, Pro_16:6 (Rom_12:21).—As fire is not quenched by fire, so is evil not quenched by evil, not invective by invective.—Hedinger: Christianity is not absurd selfishness and incivility. Love and patience teach quite different things toward our neighbor (Rom_12:10).—Müller: The richer and higher in God, the poorer and more like nothing in our own eyes, 2Sa_7:18 (Rom_12:10).—God sends His cross to us that it may press from our hearts many fervent sighs, from our mouth many a glorious little prayer, and from our eyes many hot tears (Rom_12:12).—Christian souls are one soul in Christ, and therefore one feels the sorrow and joy of another (Rom_12:15).—To do good is natural; to do evil is carnal; to do evil for good is devilish; to do good for evil is divine (Rom_12:17).
Spener: Love is the principal virtue required by Christ of His disciples (Rom_12:9).—Brotherly love should be as hearty as natural love between parents, children, and brethren (the
óôïñãÞ
), and should not be lukewarm, but zealous (Rom_12:10).—The Spirit of God is a holy fire, which inflames hearts wherever it is. Where things go very sleepily, we may well apprehend that, because there is no fire, there is no zeal, and that there is also no work of the Spirit, but only of nature. Yet there should be a fervency and zeal of the spirit. For the flesh has also its blind zeal, which is the more dangerous the greater it is (Rom_12:11).—Accommodate yourselves to the time. But this must not be in such a way as to join in with the world, as every period brings with it that which the Apostle (Rom_12:2) has already forbidden—conformity to this world. But Christians should not lose the opportunity of doing good which God constantly presents to them; and they should always give due care to all circumstances—to what is best now to be done according to the Divine rule. Moreover, they should always give due attention to the condition in which they are situated, so that they may act just as God now requires of them (Rom_12:11).—In prosperity and adversity, prayer is the best means for our support (Rom_12:12).
Roos: Christians should be refined and polite people (Rom_12:17).
Gerlach: The most glowing love should not lose sobriety and discretion, by virtue of which it chooses and performs just what the circumstances require; comp. Mat_10:16 (Rom_12:11).—“It is well,’ says one, ‘that he has very properly commanded weeping with those who weep; but for what end did he command us to do the other part, that which is not great?’ And yet, rejoicing with them that rejoice is a far more self-denying state of mind than weeping with those who weep;” Chrysostom (Rom_12:15).—By fiery coals we must understand that we lead the one who injures us to repentance of his deed, by doing good to him (Rom_12:20).
Lisco: How the love of the believer, arising from humility, is manifested toward other belieRomans Rom_12:1. Its peculiarity (Rom_12:9-12); 2. Its manifestations amid very different external circumstances (Rom_12:13-16).—Relation of the believer to the unbelieving world. He is even animated with love toward it (Rom_12:17-21).
Heubner: Love should be tender and delicate; it should avoid every thing that can offend another’s sense of modesty or honor. Indelicacy is always a want of respect (Rom_12:10).—Christianity teaches the real art of being always happy.—The Christian must keep in a good humor. Hope is the source of the Christian’s cheerfulness; the condition of it is patience. Prayer strengthens both faith and hope (Rom_12:12).
Besser: The works of Christians in love (Rom_12:9-21).—Paul calls upon us to oppose two special enemies of unity: 1. Pride; 2. Self-conceits of wisdom (Rom_12:16).—Saul felt most painfully the burning coals from David’s hand, 1Sa_24:17 ff.
Schleiermacher: The Apostle’s injunction: Rejoice with them that do rejoice, and weep with them that weep. 1. What is the scope of it—what are the limits which he has assigned to it? 2. Its connection with our spiritual life in God’s kingdom (Rom_12:15).—Perseverance against the evil sorely afflicting us. It consists in: 1. Our taking care lest evil prostrate our spirit; 2. In being careful not to lose our sobriety, when engaged in work, by surprise; 3. And in being on our guard lest our pleasure in life be destroyed by the pressure of evil (Rom_12:21).
Rom_12:7-16. The Pericope for the Second Sunday after Epiphany.—Heubner: The fruits of Christian faith in human life.—The connection of the Christian virtues.—The real life as a practical school of Christianity.—Harless: True fidelity to calling. 1. Good Christian deportment is always likewise fidelity to calling; 2. The discharge of one’s calling is true when it is done with simplicity, with care, and with pleasure; 3. This fidelity to calling arises alone from true love; 4. But true love arises alone from the humility of Christian faith.—Jaspis: True Christians are also the most faithful laborers. 1. They regard their lifetime as a very gracious gift; 2. They act continually from holy motives; 3. They feel inwardly united with their fellow-men; 4. They have too serious a reverence for their Eternal Judge to discharge their calling unconscientiously.—Krehl: Strengthening of patience in tribulation by: 1. Wise hope; 2. Pious reflection; 3. Steadfast prayer; 4. Joyous hope.
Rom_12:17-21. The Pericope for the Third Sunday after Epiphany.—Heubner: The Christian amid the afflicting relations of the world. 1. He uses them for opposing his own self-love; 2. He uses them for greater severity toward himself; 3. For the practice of a peaceful disposition; 4. For the exhibition of love toward enemies; 5. For increasing his stability and steadfastness.—The dignity of Christian peacefulness: 1. Its source; 2. Its limits; 3. Its strength.—Beck: Direction for the art of genuine Christian peacefulness. 1. Stop up the fountain of disquietude in your own heart; 2. Give place to the external occasion to disquietude by conscientious and blameless deportment toward every body; 3. Amid external temptations, direct your heart to the highest Requiter; 4. Strive to overcome the hatred of enemies by good deeds, and to turn away the punishment impending over them.—F. A. Wolf: Avenge not yourselves! 1. The meaning of this declaration of the Apostle; 2. How it should be observed.
Kapff: What belongs to true culture: 1. Modesty and humility; 2. Universal philanthropy; 3. Truth and purity of heart.—Brandt: Christianity is the way to a peaceful and blessed life; for it: 1. Opposes our own conceits; 2. Forbids all revenge; 3. Recommends honesty; 4. Loves peace fulness; 5. Enjoins magnanimity; 6. And always desires the conquest of all evil.
[Hopkins: On revenge (Rom_12:15). Revenge is a wild, untamed passion, that knows no bounds nor measures. And if we were permitted to carve it out for ourselves, we should certainly exceed all limits and moderation; for self-love, which is an immoderate affection, would be made the whole rule of our vengeance: and because we love ourselves abundantly too well, we should revenge every imaginary wrong done us with too much bitterness and severity: and, therefore, God would not trust the righting of ourselves in our own hands, knowing we would be too partial to our own interests and concerns, but hath assumed it to himself as the prerogative of His crown.—On Rom_12:20 : On kindness toward enemies. This is all the revenge which the gospel permits; this is that excellent doctrine which our Saviour came to preach, which He hath given us commission to declare and publish to the world, to guide our feet into the way of peace; that we might all be united, as by faith and obedience unto God, so in love and charity one to another.
[Bishop Atterbury: Sermon on the duty of living peaceably (Rom_12:18). I. In what the duty consists, in relation to public and private men, opinions and practice. II. The extent of it—to all men. III. The difficulty of practising it. IV. The best helps to the practice of this duty: (1) To regulate our passions; (2) To moderate our desires, and shorten our designs, with regard to the good things of life; (3) To have a watchful eye upon ourselves in our first entrance upon any contest; (4) Always to guard against the intemperance of our tongue, especially in relation to that natural proneness it has toward publishing the faults of others; (5) To keep ourselves from embarking in parties and factions; (6) To study to be quiet, by doing our own business in our proper profession or calling; (7) Add prayer to the Author of peace and Lover of concord, for the fruits of His Spirit.
[Burkitt: What it is to be overcome of evil. 1. When we dwell in our thoughts too much, too often, and too long, upon the injuries and unkindness we have met with; this is as if a man that was to take down a bitter pill, should be continually champing of it, and rolling it under his tongue. 2. We are overcome of evil when we are brought over to commit the same evil, by studying to make spiteful returns, in a way of revenge, for the injuries we have received.—Wherein consists the duty and excellency of overcoming evil with good? 1. It renders us like God, who does good to us daily, though we do evil against Him continually; 2. We imitate God in one of the choicest perfections of His divine nature; 3. We overcome ourselves; 4. We overcome our enemies, and make them become our friends.
[Henry: Bless them who persecute you: 1. Speak well of them. If there be any thing in them commendable and praiseworthy, take notice of it, and mention it to their honor; 2. Speak respectfully to them, according as their place Isaiah 3. Wish well to them, and desire their good, so far from seeking any revenge; 4. Offer up that desire to God, by prayer for them.
[Clarke, on Rom_12:16 : There have not been wanting, in all ages of the Church, persons who, losing the savor of divine things from their own souls by drinking into a worldly spirit, have endeavored to shun the reproach of the cross, by renouncing the company of the godly, speaking evil of the way of life, and, perhaps, sitting down in the chair of the scorner with apostates like themselves. And yet, strange to tell, these men will keep up a form of godliness! for a decent outside is often necessary to enable them to secure the ends of their ambition.
[Hodge, on Rom_12:20-21 : Nothing is so powerful as goodness; it is the most efficacious means to subdue enemies and put down opposition. Men whose minds can withstand argument, and whose hearts rebel against threats, are not proof against the persuasive influence of unfeigned love; there is, therefore, no more important collateral reason for being good, than that it increases our power to do good.
[Barnes, on Rom_12:11 : The tendency of the Christian religion is to promote industry. 1. It teaches the value of time; 2. Presents numerous and important things to be done; 3. It inclines men to be conscientious in the improvement of each moment; 4. And it takes away the mind from those pleasures and pursuits which generate and promote indolence.—J. F. H.]
Footnotes:
Rom_12:9.—[The imperatives of the E. V. are retained, since we accept the hortatory view of the participles. It is true, the E. V. itself occasionally retains the participial form (Rom_12:10-13), but only in such a way as not to disturb the hortatory meaning. See the Exeg. Notes on the construction.
Rom_12:10.—[The E. V. has inverted the Greek order in these brief clauses. The datives stand first, and their equivalents should occupy the same position in English So Five Ang. Clergymen, Amer. Bible Union, &c.
Rom_12:11.—[The Rec., with
à
. A. B. D2 3. L., most fathers, reads:
êõñßù
; adopted by Beza, Lachmann, Scholz, Tischendorf, De Wette, Philippi, Alford, Tregelles. Dr. Lange, however, follows Griesbach, Mill, Fritzsche, and Meyer, who adopt
êáéðῷ
, on the authority of D1. F. G., Latin fathers (so Luther). Yet Meyer himself acknowledges that the other reading is better supported; he rejects it on account of the critical difficulty of accounting for the variation, were
êõñßù
genuine, especially as the phrase: serve the Lord, is so common with Paul. Dr. Lange says: “Such a general summons to serve the Lord, looks like an interruption in the midst of general directions. The reading, as Meyer observes, is readily explained by the fact that a prejudiced moral feeling would easily stumble at the principle:
ôῷ êáéñῷ äïõëåýåéí
.” It would seem that Dr. Lange is governed rather by a desire to preserve certain exegetical correspondences, than by the results of critical investigation. See Alford in favor of the received reading. He contends that, besides the weight of external authorities, the internal probabilities sustain it. “The present subject is, the character of our zeal for God.” “The command,
ôῷ êáéñῷ äïõë
., would surely come in very inopportunely in the midst of exhortations to the zealous service of God.” De Wette, indeed, doubts the propriety of the expression, remarking that Christians may employ
ôὸí êáéñüí
, but not serve it. On the whole, I feel constrained to differ from Dr. Lange, and to retain the reading of the Rec. See further in the Exeg. Notes.
Rom_12:13.—[Rec.,
à
. A. B. D3.:
÷ñåßáéò
; D1. F.:
ìíåßáéò
. The former is adopted by all modern editors. The latter was “a corruption introduced, hardly accidentally, in favor of the honor of martyrs by commemoration” (Alford). So Meyer, and most. Dr. Lange admits that the reading
ìíåßáéò
, which he rejects here, is supported by the same authorities as the reading
êáéñῷ
(Rom_12:11), which he accepts. “But the connection here pronounces in favor of the Recepta.” He intimates that he finds another meaning than “the worship of martyrs” in the rejected reading, but does not state what it is.
Rom_12:16.—[See Exeg. Notes.
Rom_12:17.—[After
êáëÜ
, A3., Polycarp, &c., insert
ἐíþðéïí ôïῦ èåïῦ êáὶ
; F. G., Vulgate, Gothic, many fathers, insert
ïὐ ìüíïí åíþðéïí ô
.
èåïῦ ἀëëἀ êáß
. These additions are rejected by all modern editors, as taken from Pro_3:4, where the LXX. reads:
ðñïíïïῦ êáëὰ ἐíþðéïí êõñßïõ êáὶ ἀíèñþðùí
.—Instead of
ðÜíôùí
(Rec.,
à
. B. D3. L., versions and fathers), A2. D1. F. &c., have
ôῶí
, which probably arose from the previous insertion.
Rom_12:19.—[From Deu_32:35, where the LXX. reads:
ἐí ἡìÝñᾳ ἐêäéêÞóåùò ἀíôáðïäþóù
. Heb.:
ìִé ðָ÷ָí åְùׁìֵּí
, “mine is revenge and requital.” The same thought is found, Jer_28:6. Heb_10:30 quotes precisely as here.
Rom_12:20.—[An exact quotation from the LXX., Pro_25:21-22. There is, however, a variation in the opening words. The Rec., with D3. L., some versions and fathers, reads:
ἐὰí ïὖí
(
ἐὰí
alone is from the LXX.); adopted by De Wette, Philippi, Wordsworth, and Lange (Hodge and Stuart accept it without remark). D1. F., and other authorities, have
ἐὰí
alone; so Tischendorf.
à
. A. B.:
ἀëëὰ åÜí
(Lachmann, Meyer, Alford). Other variations occur in the fathers. It is difficult to decide. Probably
ïὖí
was the original reading, then rejected because the inference was not understood, or to conform to the LXX.; then
ἀëëὰ
substituted, as a connecting particle was deemed necessary. Certainly
ἐὰí ïὖí
is lectio difficilior. Even Alford seems inclined to adopt it.—R.]
[In the first edition, Rom_12:9-10 were added to the previous section. The present division has the support of the best modern commentators, and must be deemed a happy alteration.—R.]
[The reading adopted by Dr. Lange in the last clause leads him to this limitation of meaning. While, as Philippi observes, there is no necessity for limiting the diligence to evangelistic efforts, it seems equally uncalled for to refer it exclusively to temporal affairs, as is done by Dr. Lange and the E. V. (“business”). Luther is not literally exact, but gives the correct sense: Seid nicht träge, was ihr thun sollt; Be not slothful in what you ought to do. Thus it is referred to all Christian duty as such (Alford).—R.]
[The idea of
ὑðïìÝíåéí
is patient continuance, or steadfastness, although, at times, the idea of patience may be the prominent one. It may be doubted whether the other thought is not equally prominent here. So Philippi; in der Drangsal beständig.—Accepting the wider reference of the verse, Dr. Hodge says: “This hope of salvation is the most effectual means of producing patience under present afflictions.” “Intercourse w
