King James Version
Romans 12
21 verses with commentary
Living Sacrifices
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.
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<strong>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.</strong> The pivotal word <em>therefore</em> (οὖν, <em>oun</em>) connects eleven chapters of doctrine to the practical ethics that follow—Paul's theology always produces transformed living. <strong>By the mercies of God</stro...
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XII.
(1) At this point the Apostle turns from the speculative, or doctrinal, portion of his Epistle, and begins a series of practical exhortations to his readers as to their lives as Christians. In the first two verses of the chapter he speaks of this in general terms, but then goes on to give a number of special precepts in no very distinct arrangement or order.
**Therefore.**—We may well believe...
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**23. But I see another--**it should be "a different"
**law in my members--**(See on Ro 7:5).
**warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members--**In this important verse, observe, first, that the word "law" means an inward principle of action, good or evil, operating with the fixedness and regularity of a law. The apostle found two s...
Read full commentary →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.
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<strong>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.</strong> The command <strong>be not conformed</strong> (μὴ συσχηματίζεσθε, <em>mē syschēmatizesthe</em>) means 'stop letting yourselves be pressed into the world's mold'—the present imperative suggests ongoing resistance. <st...
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(2) **Be not conformed . . . but be ye transformed.**—Here the English is somewhat misleading. It would naturally lead us to expect a similar play upon words in the Greek. But it is not so; indeed, there is a clear distinction between the two different words employed. It is the difference between an outward conformity or disguise and a thorough inward assimilation. The Christian is not to copy the...
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**24. O wretched man that I am! who shall deliver me from the body of this death?--**The apostle speaks of the "body" here with reference to "the law of sin" which he had said was "in his members," but merely as the instrument by which the sin of the heart finds vent in action, and as itself the seat of the lower appetites (see on Ro 6:6, and Ro 7:5); and he calls it "the body of this death," as f...
Read full commentary →Gifts of Grace
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. soberly: Gr. to sobriety
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<strong>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.</strong> Paul speaks with apostolic authority—<strong>through the grace given unto me</strong> (διὰ τῆς χάριτος τῆς δοθείσης μοι, <em>dia tēs charitos tēs dotheisēs moi</e...
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(3) Having thus stated the broad principle which is to govern the conduct of the Christian, the Apostle now goes on to apply it to certain details, and, first, his object is to secure that temper in the members of the Roman Church which will best enable them to act with union and efficiency.
**Through the grace given unto me**—*i.e.,* in virtue of his apostolic authority.
**To every man that is am...
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**25. I thank God--**the Source.
**through Jesus Christ--**the Channel of deliverance.
**So then--**to sum up the whole matter.
**with the mind--**the mind indeed.
**I myself serve the law of God, but with the flesh the law of sin--**"Such then is the unchanging character of these two principles within me. God's holy law is dear to my renewed mind, and has the willing service of my new man...
Read full commentary →For as we have many members in one body, and all members have not the same office:
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<strong>For as we have many members in one body, and all members have not the same office:</strong> Paul introduces the body metaphor that he will develop more fully in 1 Corinthians 12. The Greek word <strong>members</strong> (μέλη, <em>melē</em>) refers to limbs or bodily parts, while <strong>office</strong> (πράξιν, <em>praxin</em>) literally means 'function' or 'action.' The point is diversity...
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(4, 5) In the church there must be a graduation, a hierarchy, a division of labour, every one doing that for which he is best fitted, just as in the body one member has one office assigned to it, and another another. All Christians, viewed collectively, make up one body, the unity of which is supplied by their relation to Christ. Viewed individually, they stand to each other in the same sort of re...
Read full commentary →So we, being many, are one body in Christ, and every one members one of another.
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<strong>So we, being many, are one body in Christ, and every one members one of another.</strong> The conclusion <strong>So we</strong> (οὕτως οἱ πολλοί, <em>houtōs hoi polloi</em>, 'thus we the many') applies the body analogy to the church. The phrase <strong>one body in Christ</strong> (ἓν σῶμα ἐσμεν ἐν Χριστῷ, <em>hen sōma esmen en Christō</em>) is crucial: our unity isn't based on shared ethni...
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(5) **In Christ.**—Christ is the unifying principle in the Church, just as the personality or will is the unifying principle in man.
**Every one.**—A somewhat peculiar phrase in the Greek, not found in this form in classical writers, meaning “as individuals.”
**Members one of another.**—Strictly speaking, the members are called members in their relation to the body, and not in their relation to ea...
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CHAPTER 8 Ro 8:1-39. Conclusion of the Whole Argument--The Glorious Completeness of Them That Are in Christ Jesus.
In this surpassing chapter the several streams of the preceding argument meet and flow in one "river of the water of life, clear as crystal, proceeding out of the throne of God and of the Lamb," until it seems to lose itself in the ocean of a blissful eternity.
First: The Sanctif...
Read full commentary →Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith;
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<strong>Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith;</strong> The word <strong>gifts</strong> (χαρίσματα, <em>charismata</em>) derives from <em>charis</em> (grace)—spiritual gifts are grace-gifts, freely given by God, not earned abilities. They differ <strong>according to the grace that is given to u...
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(6) **Gifts differing according to the grace.**—The English loses a point here. The word translated “gifts” means specially “gifts of grace,” grace standing here for the operation of the Spirit. Different kinds of grace, with different forms of expression, are given to different individuals, and they are to be cherished and used accordingly.
**Prophecy.**—The gift of prophecy is treated at length ...
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**2. For the law of the Spirit of life in Christ Jesus hath made me free--**rather, "freed me"--referring to the time of his conversion, when first he believed.
**from the law of sin and death--**It is the Holy Ghost who is here called "the Spirit of life," as opening up in the souls of believers a fountain of spiritual life (see on Joh 7:38, 39); just as He is called "the Spirit of truth," as "...
Read full commentary →Or ministry, let us wait on our ministering: or he that teacheth, on teaching;
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<strong>Or ministry, let us wait on our ministering: or he that teacheth, on teaching;</strong> Paul continues his list of spiritual gifts with <strong>ministry</strong> (διακονίαν, <em>diakonian</em>), a general term for service that could include practical care for the poor, hospitality, or administrative support. The phrase <strong>let us wait on our ministering</strong> (ἐν τῇ διακονίᾳ, <em>en...
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(7) **Ministry.**—The word used is the technical term for the discharge of the office of deacon. The institution of this office is described in Acts 6:1-5. Its object was to provide for the practical business as opposed to the spiritual ministrations of the Church. It included more especially the distribution of alms and the care of the poor, the sick, widows, etc. The functions of the diaconate a...
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**3-4. For what the law could not do, &c.--**a difficult and much controverted verse. But it is clearly, we think, the law's inability to free us from the dominion of sin that the apostle has in view; as has partly appeared already (see on Ro 8:2), and will more fully appear presently. The law could irritate our sinful nature into more virulent action, as we have seen in Ro 7:5, but it could n...
Read full commentary →Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness. giveth: or, imparteth with simplicity: or, liberally
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<strong>Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness.</strong> Paul concludes his gift list with four more examples. <strong>He that exhorteth</strong> (ὁ παρακαλῶν, <em>ho parakalōn</em>) refers to those who encourage, comfort, and urge believers toward faithfulness—the word <em>parakl...
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(8) **He that exhorteth.**—It will be observed that in the apostolic writings, the one idea of “preaching” is divided into its several branches, “speaking with tongues,” “prophesying” (which appears to have had reference to the more recondite portions or relations of the faith), “teaching,” “exhortation.” This last form of address, corresponding perhaps rather to our word “encouragement,” would be...
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**3-4. For what the law could not do, &c.--**a difficult and much controverted verse. But it is clearly, we think, the law's inability to free us from the dominion of sin that the apostle has in view; as has partly appeared already (see on Ro 8:2), and will more fully appear presently. The law could irritate our sinful nature into more virulent action, as we have seen in Ro 7:5, but it could n...
Read full commentary →Marks of the True Christian
Let love be without dissimulation. Abhor that which is evil; cleave to that which is good.
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<strong>Let love be without dissimulation. Abhor that which is evil; cleave to that which is good.</strong> Paul transitions from spiritual gifts to practical ethics, beginning with love. The Greek phrase <strong>love be without dissimulation</strong> (ἡ ἀγάπη ἀνυπόκριτος, <em>hē agapē anypokritos</em>) literally means 'unhypocritical love' or 'sincere love'—<em>anypokritos</em> means 'without a m...
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(9-21) Now follow to the end of the chapter a number of general exhortations, not addressed to particular persons or classes, but to the Church at large.
(9) **Without dissimulation.**—The same Greek word is translated “unfeigned” in 2Corinthians 6:6; 1Timothy 1:5; 2Timothy 1:5, and “without hypocrisy” in James 3:17. This last is the most literal rendering, and brings out the resemblance to Matthe...
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**5. For they that are after the flesh--**that is, under the influence of the fleshly principle.
**do mind--**give their attention to (Php 3:19).
**the things of the flesh, &c.--**Men must be under the predominating influence of one or other of these two principles, and, according as the one or the other has the mastery, will be the complexion of their life, the character of their actions.
Be kindly affectioned one to another with brotherly love; in honour preferring one another; with: or, in the love of the brethren
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<strong>Be kindly affectioned one to another with brotherly love; in honour preferring one another;</strong> Paul specifies what sincere love looks like in the Christian community. <strong>Kindly affectioned</strong> (φιλόστοργοι, <em>philostorgoi</em>) describes the natural affection within families—tender, warm-hearted devotion. This word appears only here in the New Testament, combining <em>phi...
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(10) **With brotherly love.**—Better translated as in the margin, *In love of the brethren* (fellow Christians) *be kindly affectioned.* The word for “kindly affectioned” is specially used of the family relation, and is, therefore, appropriately applied to the brotherhood of the Christian family.
**Preferring one another.**—Rather, perhaps, *anticipating one another.* The Christian is to take the ...
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**6. For--**a mere particle of transition here [Tholuck], like "but" or "now."
**to be carnally minded--**literally, "the mind" or "minding of the flesh" (Margin); that is, the pursuit of fleshly ends.
**is death--**not only "ends in" [Alford, &c.], but even now "is"; carrying death into its bosom, so that such are "dead while they live" (1Ti 5:6; Ep 2:1, 5) [Philippi].
**but to be spiri...
Read full commentary →Not slothful in business; fervent in spirit; serving the Lord;
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<strong>Not slothful in business; fervent in spirit; serving the Lord;</strong> This verse contains three staccato commands on Christian diligence. <strong>Not slothful in business</strong> (τῇ σπουδῇ μὴ ὀκνηροί, <em>tē spoudē mē oknēroi</em>) literally reads 'not lazy in zeal' or 'not hesitant in earnestness'—the 'business' here isn't commerce but eager activity in God's service. Paul condemns sp...
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(11) **In** **business.**—Rather, *in zeal;* the reference is to the spiritual and not to the practical life, as the English reader might suppose.
**Fervent.**—In the literal and etymological sense *boiling* or *seething.* The temperament of the Christian is compared to water bubbling and boiling over the flame.
**In spirit**—*i.e.,* not “in the Holy Spirit,” but “in that part of you which is spir...
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**7. Because the carnal mind is enmity against God--**The desire and pursuit of carnal ends is a state of enmity to God, wholly incompatible with true life and peace in the soul.
**for it is not subject--**"doth not submit itself."
**to the law of God, neither indeed can be--**In such a state of mind there neither is nor can be the least subjection to the law of God. Many things may be done wh...
Read full commentary →Rejoicing in hope; patient in tribulation; continuing instant in prayer;
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<strong>Rejoicing in hope; patient in tribulation; continuing instant in prayer;</strong> Three more terse imperatives describe Christian perseverance. <strong>Rejoicing in hope</strong> (τῇ ἐλπίδι χαίροντες, <em>tē elpidi chairontes</em>)—Christian joy isn't based on present circumstances but future certainty. <em>Elpis</em> (hope) in Scripture isn't wishful thinking but confident expectation of ...
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(12) **In hope.**—The Christian’s hope, of which we have had more in Romans 8:20-25.
**Patient in tribulation.**—This virtue was, of course, specially needed in the troublous times through which the Church was passing. So, again, in the next verse, the “hospitality” of which the Apostle speaks is something more than the ordinary entertainment of friends. The reference is to a state of things in wh...
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**8. So then--**nearly equivalent to "And so."
**they that are in--**and, therefore, under the government of
**the flesh cannot please God--**having no obediential principle, no desire to please Him.
Distributing to the necessity of saints; given to hospitality.
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<strong>Distributing to the necessity of saints; given to hospitality.</strong> Paul continues practical exhortations with two commands on generosity. <strong>Distributing to the necessity of saints</strong> (ταῖς χρείαις τῶν ἁγίων κοινωνοῦντες, <em>tais chreiais tōn hagiōn koinōnountes</em>) literally means 'sharing in the needs of the saints'—<em>koinōnia</em> (fellowship, communion) involves ma...
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(13) **Distributing to the necessity of saints.**—By “saints” is here meant simply “Christians.” So, in Ephesians 1:1, we find the salutation addressed to the “saints which are at Ephesus.” (Comp. Acts 9:13; Acts 26:10.) The reference is to the well-known poverty of the early Christian communities.
**Necessity.**—Some of the Græco-Latin manuscripts and fathers here read, *memories,* or *commemorat...
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**9. But ye are not in the flesh, but in the spirit, if so be that the Spirit of God dwell in you--**This does not mean, "if the disposition or mind of God dwell in you"; but "if the Holy Ghost dwell in you" (see 1Co 6:11, 19; 3:16, &c.). (It thus appears that to be "in the spirit" means here to be under the dominion of our own renewed mind; because the indwelling of God's Spirit is given as t...
Read full commentary →Bless them which persecute you: bless, and curse not.
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<strong>Bless them which persecute you: bless, and curse not.</strong> Paul now turns to Christians' posture toward enemies, echoing Jesus's Sermon on the Mount: 'Love your enemies, bless them that curse you' (Matthew 5:44). The command <strong>bless them which persecute you</strong> (εὐλογεῖτε τοὺς διώκοντας, <em>eulogeite tous diōkontas</em>) uses the verb 'to speak well of, invoke good upon'—th...
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(14) **Bless them which persecute you.**—Apparently with allusion to Matthew 5:44. It was probably just about the time that St. Paul was writing this Epistle, or at most a year or two later, that the series of compositions which ultimately took the shape of our present Gospels began. It is not, however, necessary to suppose that St. Paul had actually seen one of these. The record of our Lord’s tea...
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**10-11. And if Christ be in you--**by His indwelling Spirit in virtue of which we have one life with him.
**the body--**"the body indeed."
**is dead because of--**"by reason of"
**sin; but the spirit is life because--**or, "by reason"
**of righteousness--**The word "indeed," which the original requires, is of the nature of a concession--"I grant you that the body is dead ... and so far re...
Read full commentary →Rejoice with them that do rejoice, and weep with them that weep.
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<strong>Rejoice with them that do rejoice, and weep with them that weep.</strong> This simple command captures the essence of Christian empathy: <strong>rejoice with them that do rejoice</strong> (χαίρειν μετὰ χαιρόντων, <em>chairein meta chairontōn</em>) and <strong>weep with them that weep</strong> (κλαίειν μετὰ κλαιόντων, <em>klaiein meta klaiontōn</em>). The parallel structure emphasizes enter...
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(15) **Rejoice with them that do rejoice.**—The feeling of sympathy is perhaps more under the control of the will than might be supposed. It becomes so, however, not so much by isolated efforts as by a conscious direction given to the whole life. The injunction in this verse is one of those that have been perhaps most fully carried out in modern times. It has entered into the social code, and belo...
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**10-11. And if Christ be in you--**by His indwelling Spirit in virtue of which we have one life with him.
**the body--**"the body indeed."
**is dead because of--**"by reason of"
**sin; but the spirit is life because--**or, "by reason"
**of righteousness--**The word "indeed," which the original requires, is of the nature of a concession--"I grant you that the body is dead ... and so far re...
Read full commentary →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. condescend: or, be contented with mean things
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<strong>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.</strong> This verse contains three related commands on relational humility. <strong>Be of the same mind one toward another</strong> (τὸ αὐτὸ εἰς ἀλλήλους φρονοῦντες, <em>to auto eis allēlous phronountes</em>) doesn't demand uniformity of opinion but unity of ...
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(16) **Be of** **the same mind . . .**—In every Christian community there should be that harmony which proceeds from a common object, common hopes, common desires.
**Condescend to men of low estate.**—Probably, on the whole, rightly translated in our version; “Let yourselves be carried on in the stream with those who are beneath yourselves in rank and station; mix with them freely; be ready to len...
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**12-13. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh--**"Once we were sold under sin (Ro 7:14); but now that we have been set free from that hard master and become servants to Righteousness (Ro 6:22), we owe nothing to the flesh, we disown its unrighteous claims and are deaf to its imperious demands." Glorious sentiment!
Recompense to no man evil for evil. Provide things honest in the sight of all men.
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<strong>Recompense to no man evil for evil. Provide things honest in the sight of all men.</strong> Paul continues teaching on non-retaliation. <strong>Recompense to no man evil for evil</strong> (μηδενὶ κακὸν ἀντὶ κακοῦ ἀποδιδόντες, <em>mēdeni kakon anti kakou apodidontes</em>)—the verb <em>apodidōmi</em> means 'to repay, give back'—forbids tit-for-tat vengeance. This echoes Jesus's teaching (Mat...
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(17) **Provide things honest . . .**—Let your purposes be such that all men shall recognise their complete integrity. Do not engage in enterprises of a doubtful character, that might bring not only yourselves but the Christian body into ill repute. (Comp. Matthew 5:14-16; 2Corinthians 8:21.)
Jamieson-Fausset-Brown Bible Commentary
**12-13. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh--**"Once we were sold under sin (Ro 7:14); but now that we have been set free from that hard master and become servants to Righteousness (Ro 6:22), we owe nothing to the flesh, we disown its unrighteous claims and are deaf to its imperious demands." Glorious sentiment!
If it be possible, as much as lieth in you, live peaceably with all men.
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<strong>If it be possible, as much as lieth in you, live peaceably with all men.</strong> This verse balances realism with responsibility. <strong>If it be possible</strong> (εἰ δυνατόν, <em>ei dynaton</em>) acknowledges that peace isn't always achievable—some people refuse reconciliation, some conflicts can't be resolved this side of glory. Jesus warned, 'I came not to send peace, but a sword' (M...
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(18) The Christian can only be responsible for himself. So far as he is concerned, he is to do his best to maintain peace. The history of St. Paul himself, which is one of almost constant conflict, shows that this would not always be possible.
Jamieson-Fausset-Brown Bible Commentary
**14. For as many as are led by the Spirit of God, they are the sons of God, they, &c.--**"these are sons of God." Hitherto the apostle has spoken of the Spirit simply as a power through which believers mortify sin: now he speaks of Him as a gracious, loving Guide, whose "leading"--enjoyed by all in whom is the Spirit of God's dear Son--shows that they also are "sons of God."
Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.
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<strong>Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.</strong> Paul addresses believers as <strong>dearly beloved</strong> (ἀγαπητοί, <em>agapētoi</em>), his affectionate term for fellow Christians, before delivering a difficult command: <strong>avenge not yourselves</strong> (μὴ ἑαυτοὺς ἐκδικοῦντες, <em...
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(19) **Give place unto wrath.**—It seems best to understand this of “the wrath of God” (indicated in the Greek, here as elsewhere, by the use of the article). Stand aside yourself as a mere spectator, and let the wrath of God have free course to accomplish itself as He shall think well. The other most plausible interpretation would be, “Give room to the wrath of your adversary; let it spend itself...
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**15. For, &c.--**"For ye received not (at the time of your conversion) the spirit of bondage," that is, "The spirit ye received was not a spirit of bondage."
**again--**gendering.
**to fear--**as under the law which "worketh wrath," that is, "Such was your condition before ye believed, living in legal bondage, haunted with incessant forebodings under a sense of unpardoned sin. But it was ...
Read full commentary →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.
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<strong>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.</strong> Paul goes beyond passive non-retaliation to active enemy-love, quoting Proverbs 25:21-22. <strong>If thine enemy hunger, feed him; if he thirst, give him drink</strong>—meet your enemy's basic needs with practical generosity. The Greek word <em>echthr...
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(20) **Thou shalt heap coals of fire.**—Comp. Psalm 18:12-14, where the phrase “coals of fire” is used of the divine vengeance. So here, but in a strictly metaphorical sense, it means, “Thou shalt take the best and most summary vengeance upon him.” There may be the underlying idea of awakening in the adversary the pangs of shame and remorse.
Jamieson-Fausset-Brown Bible Commentary
**16. The Spirit itself--**It should be "Himself" (see on Ro 8:26).
**beareth witness with our spirit, that we are the children--**"are children"
**of God--**The testimony of our own spirit is borne in that cry of conscious sonship, "Abba, Father"; but we are not therein alone; for the Holy Ghost within us, yea, even in that very cry which it is His to draw forth, sets His own distinct seal to...
Read full commentary →Be not overcome of evil, but overcome evil with good.
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<strong>Be not overcome of evil, but overcome evil with good.</strong> Paul concludes chapter 12 with a summarizing exhortation: <strong>Be not overcome of evil</strong> (μὴ νικῶ ὑπὸ τοῦ κακοῦ, <em>mē nikō hypo tou kakou</em>)—don't let evil conquer you by pulling you into retaliation, bitterness, or vengeance. When you return evil for evil, evil wins; it has successfully transformed you into its ...
Read full commentary →Ellicott’s Commentary for English Readers
(21) **Be not overcome of evil, but . . .**—A fine sentiment. The infliction of vengeance is not a sign of strength, but of weakness. To repress the desire for revenge is to gain a victory over self, which is not only nobler in itself, but will also be much more effectual. It will disarm the enemy, and turn him into a friend.
**Ellicott's Commentary for English Readers
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Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**17. And if children, then heirs--**"heirs also."
**heirs of God--**of our Father's kingdom.
**and joint-heirs with Christ--**as the "First-born among many brethren" (Ro 8:29), and as "Heir of all things" (He 1:2).
**if so be that we suffer--**"provided we be suffering with Him."
**that we may be also glorified together--**with Him. This necessity of conformity to Christ in suffering in o...
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