Romans 12:1-5
1. I beseech you therefore, brethren, by the mercies of God, that
ye present your bodies a living sacrifice, holy, acceptable unto God, which
is your reasonable service.
1. Obsecro itaque vos fratres, per miserationes Dei, ut sistatis
corpora vestra hostiam vivam, sanctam, acceptam Deo, rationabilem cultum
vestrum.
2. And be not conformed to this world; but be ye transformed by
the renewing of your mind, that ye may prove what is that good, and acceptable,
and perfect will of God.
2. Et ne conformetis vos huic mundo, sed transfiguremini renovatione
mentis vestrae, ut probetis quae sit voluntas Dei bona et placita et perfecta.
After having handled those things necessary for the erection of the
kingdom of God, — that righteousness is to be sought from God alone, that
salvation is to come to us alone from his mercy, that all blessings are
laid up and daily offered to us in Christ only, — Paul now passes on, according
to the best order, to show how the life is to be formed. If it be, that
through the saving knowledge of God and of Christ, the soul is, as it were,
regenerated into a celestial life, and that the life is in a manner formed
and regulated by holy exhortations and precepts; it is then in vain that
you show a desire to form the life aright, except you prove first, that
the origin of all righteousness in men is in God and Christ; for this is
to raise them from the dead.
And this is the main difference between the gospel and philosophy: for
though the philosophers speak excellently and with great judgment on the
subject of morals, yet whatever excellency shines forth in their precepts,
it is, as it were, a beautiful superstructure without a foundation; for
by omitting principles, they offer a mutilated doctrine, like a body without
a head. Not very unlike this is the mode of teaching under the Papacy:
for though they mention, by the way, faith in Christ and the grace of the
Holy Spirit, it yet appears quite evident, that they approach heathen philosophers
far nearer than Christ and his Apostles.
But as philosophers, before they lay down laws respecting morals, discourse
first of the end of what is good, and inquire into the sources of virtues,
from which afterwards they draw and derive all duties; so Paul lays down
here the principle from which all the duties of holiness flow, even this,
— that we are redeemed by the Lord for this end — that we may consecrate
to him ourselves and all our members. But it may be useful to examine every
part.
1. I therefore beseech you by the mercies (miserationes — compassions)
of God, etc. We know that unholy men, in order to gratify the flesh, anxiously
lay hold on whatever is set forth in Scripture respecting the infinite
goodness of God; and hypocrites also, as far as they can, maliciously darken
the knowledge of it, as though the grace of God extinguished the desire
for a godly life, and opened to audacity the door of sin. But this exhortation
teaches us, that until men really apprehend how much they owe to the mercy
of God, they will never with a right feeling worship him, nor be effectually
stimulated to fear and obey him. It is enough for the Papists, if they
can extort by terror some sort of forced obedience, I know not what. But
Paul, that he might bind us to God, not by servile fear, but by the voluntary
and cheerful love of righteousness, allures us by the sweetness of that
favor, by which our salvation is effected; and at the same time he reproaches
us with ingratitude, except we, after having found a Father so kind and
bountiful, do strive in our turn to dedicate ourselves wholly to him.
And what Paul says, in thus exhorting us, ought to have more power over
us, inasmuch as he excels all others in setting forth the grace of God.
Iron indeed must be the heart which is not kindled by the doctrine which
has been laid down into love towards God, whose kindness towards itself
it finds to have been so abounding. Where then are they who think that
all exhortations to a holy life are nullified, if the salvation of men
depends on the grace of God alone, since by no precepts, by no sanctions,
is a pious mind so framed to render obedience to God, as by a serious meditation
on the Divine goodness towards it?
We may also observe here the benevolence of the Apostle’s spirit, —
that he preferred to deal with the faithful by admonitions and friendly
exhortations rather than by strict commands; for he knew that he could
prevail more with the teachable in this way than in any other.
That ye present your bodies, etc. It is then the beginning of a right
course in good works, when we understand that we are consecrated to the
Lord; for it hence follows, that we must cease to live to ourselves, in
order that we may devote all the actions of our life to his service.
There are then two things to be considered here, — the first, that we
are the Lord’s, — and secondly, that we ought on this account to be holy,
for it is an indignity to God’s holiness, that anything, not first consecrated,
should be offered to him. These two things being admitted, it then follows
that holiness is to be practiced through life, and that we are guilty of
a kind of sacrilege when we relapse into uncleanness, as it is nothing
else than to profane what is consecrated.
But there is throughout a great suitableness in the expressions. He
says first, that our body ought to be offered a sacrifice to God; by which
he implies that we are not our own, but have entirely passed over so as
to become the property of God; which cannot be, except we renounce ourselves
and thus deny ourselves. Then, secondly, by adding two adjectives, he shows
what sort of sacrifice this ought to be. By calling it living, he intimates,
that we are sacrificed to the Lord for this end, — that our former life
being destroyed in us, we may be raised up to a new life. By the term holy,
he points out that which necessarily belongs to a sacrifice, already noticed;
for a victim is then only approved, when it had been previously made holy.
By the third word, acceptable, he reminds us, that our life is framed aright,
when this sacrifice is so made as to be pleasing to God: he brings to us
at the same time no common consolation; for he teaches us, that our work
is pleasing and acceptable to God when we devote ourselves to purity and
holiness.
By bodies he means not only our bones and skin, but the whole mass of
which we are composed; and he adopted this word, that he might more fully
designate all that we are: for the members of the body are the instruments
by which we execute our purposes. He indeed requires from us holiness,
not only as to the body, but also as to the soul and spirit, as in 1 Thessalonians
5:23. In bidding us to present our bodies, he alludes to the Mosaic sacrifices,
which were presented at the altar, as it were in the presence of God. But
he shows, at the same time, in a striking manner, how prompt we ought to
be to receive the commands of God, that we may without delay obey them.
Hence we learn, that all mortals, whose object is not to worship God,
do nothing but miserably wander and go astray. We now also find what sacrifices
Paul recommends to the Christian Church: for being reconciled to God through
the one only true sacrifice of Christ, we are all through his grace made
priests, in order that we may dedicate ourselves and all we have to the
glory of God. No sacrifice of expiation is wanted; and no one can be set
up, without casting a manifest reproach on the cross of Christ.
Your reasonable service. This sentence, I think, was added, that he
might more clearly apply and confirm the preceding exhortation, as though
he had said, — “Offer yourselves a, sacrifice to God, if ye have it in
your heart to serve God: for this is the right way of serving God; from
which, if any depart, they are but false worshippers.” If then only God
is rightly worshipped, when we observe all things according to what he
has prescribed, away then with all those devised modes of worship, which
he justly abominates, since he values obedience more than sacrifice. Men
are indeed pleased with their own inventions, which have an empty show
of wisdom, as Paul says in another place; but we learn here what the celestial
Judge declares in opposition to this by the mouth of Paul; for by calling
that a reasonable service which he commands, he repudiates as foolish,
insipid, and presumptuous, whatever we attempt beyond the rule of his word.
2. And conform ye not to this world, etc. The term world has several
significations, but here it means the sentiments and the morals of men;
to which, not without cause, he forbids us to conform. For since the whole
world lies in wickedness, it behooves us to put off whatever we have of
the old man, if we would really put on Christ: and to remove all doubt,
he explains what he means, by stating what is of a contrary nature; for
he bids us to be transformed into a newness of mind. These kinds of contrast
are common in Scripture; and thus a subject is more clearly set forth.
Now attend here, and see what kind of renovation is required from us:
It is not that of the flesh only, or of the inferior part of the soul,
as the Sorbonists explain this word; but of the mind, which is the most
excellent part of us, and to which philosophers ascribe the supremacy;
for they call it gemoniko, the leading power; and reason is imagined to
be a most wise queen. But Paul pulls her down from her throne, and so reduces
her to nothing by teaching us that we must be renewed in mind. For how
much soever we may flatter ourselves, that declaration of Christ is still
true, — that every man must be born again, who would enter into the kingdom
of God; for in mind and heart we are altogether alienated from the righteousness
of God.
That ye may prove, etc. Here you have the purpose for which we must
put on a new mind, — that bidding adieu to our own counsels and desires,
and those of all men, we may be attentive to the only will of God, the
knowledge of which is true wisdom. But if the renovation of our mind is
necessary, in order that we may prove what is the will of God, it is hence
evident how opposed it is to God.
The epithets which are added are intended for the purpose of recommending
God’s will, that we may seek to know it with greater alacrity: and in order
to constrain our perverseness, it is indeed necessary that the true glory
of justice and perfection should be ascribed to the will of God. The world
persuades itself that those works which it has devised are good; Paul exclaims,
that what is good and right must be ascertained from God’s commandments.
The world praises itself, and takes delight in its own inventions; but
Paul affirms, that nothing pleases God except what he has commanded. The
world, in order to find perfection, slides from the word of God into its
own devices; Paul, by fixing perfection in the will of God, shows, that
if any one passes over that mark he is deluded by a false imagination.
3. For I say, through the grace given unto me, to every man that
is among you, not to think of himself more highly than he ought to think;
but to think soberly, according as God hath dealt to every man the measure
of faith.
3. Dico enim per gratiam, quae data est mihi, cuilibet vestrum,
ne supra modum sapiat praeter id quod oportet sapere, sed sapiat ad sobrietatem,
sicuti unicuique distribuit Deus mensuram fidei.
3. For I say, through the grace, etc. If you think not the causal particle
superfluous, this verse will not be unsuitably connected with the former;
for since he wished that our whole study should be employed in investigating
the will of God, the next thing to this was, to draw us away from vain
curiosity. As however the causal particle is often used redundantly by
Paul, you may take the verse as containing a simple affirmation; for thus
the sense would also be very appropriate.
But before he specifies his command, he reminds them of the authority
which had been given to him, so that they might not otherwise attend to
his voice than if it was the voice of God himself; for his words are the
same, as though he had said, “I speak not of myself; but, as God’s ambassador,
I bring to you the commands which he has entrusted to me.” By “grace” (as
before) he means the Apostleship, with respect to which he exalts God’s
kindness, and at the same time intimates, that he had not crept in through
his own presumption, but, that he was chosen by the calling of God. Having
then by this preface secured authority to himself, he laid the Romans under
the necessity of obeying, unless they were prepared to despise God in the
person of his minister.
Then the command follows, by which he draws us away from the investigation
of those things which can bring nothing but harassment to the mind, and
no edification; and he forbids every one to assume more than what his capacity
and calling will allow; and at the same time he exhorts us to think and
meditate on those things which may render us sober-minded and modest. For
so I understand the words, rather than in the sense given by Erasmus, who
thus renders them, “Let no one think proudly of himself;” for this sense
is somewhat remote from the words, and the other is more accordant with
the context. The clause, Beyond what it behooves him to be wise, shows
what he meant by the former verb uJperfro>nein, to be above measure wise;
that is, that we exceed the measure of wisdom, if we engage in those things
concerning which it is not meet that we should be anxious. To be wise unto
sobriety is to attend to the study of those things by which you may find
that you learn and gain moderation.
To every one as God has distributed, etc. (Unicuique ut divisit Deus.)
There is here an inversion of words, instead of — As to every one God has
distributed. And here a reason is given for that sober-minded wisdom
which he had mentioned; for as distribution of graces is various, so every
one preserves himself within the due boundaries of wisdom, who keeps within
the limits of that grace of faith bestowed on him by the Lord. Hence there
is an immoderate affectation of wisdom, not only in empty things and in
things useless to be known, but also in the knowledge of those things which
are otherwise useful, when we regard not what has been given to us, but
through rashness and presumption go beyond the measure of our knowledge;
and such outrage God will not suffer to go unpunished. It is often to be
seen, with what insane trifles they are led away, who, by foolish ambition,
proceed beyond those bounds which are set for them.
The meaning is, that it is a part of our reasonable sacrifice to surrender
ourselves, in a meek and teachable spirit, to be ruled and guided by God.
And further, by setting up faith in opposition to human judgment, be restrains
us from our own opinions, and at the same time specifies the due measure
of it, that is, when the faithful humbly keep themselves within the limits
allotted to them.
4. For as we have many members in one body, and all members have
not the same office;
4. Quemadmodum enim in uno corpore membra multa habemus, membra
vero omnia non eandem habent actionem;
5. So we, being many, are one body in Christ, and every one members
one of another.
5. Sic multi unum sumus corpus in Christo membra mutuo alter
alterius.
4. For as in one body, etc. The very thing which he had previously
said of limiting the wisdom of each according to the measure of faith,
he now confirms by a reference to the vocation of the faithful; for we
are called for this end, that we may unite together in one body, since
Christ has ordained a fellowship and connection between the faithful similar
to that which exists between the members of the human body; and as men
could not of themselves come together into such an union, he himself becomes
the bond of this connection. As then the case is with the human body, so
it ought to be with the society of the faithful. By applying this similitude
he proves how necessary it is for each to consider what is suitable to
his own nature, capacity, and vocation. But though this similitude has
various parts, it is yet to be chiefly thus applied to our present subject,
— that as the members of the same body have distinct offices, and all of
them are distinct, for no member possesses all powers, nor does it appropriate
to itself the offices of others; so God has distributed various gifts to
us, by which diversity he has determined the order which he would have
to be observed among us, so that every one is to conduct himself according
to the measure of his capacity, and not to thrust himself into what peculiarly
belongs to others; nor is any one to seek to have all things himself, but
to be content with his lot, and willingly to abstain from usurping the
offices of others. When, however, he points out in express words the communion
which is between us, he at the same time intimates, how much diligence
there ought to be in all, so that they may contribute to the common good
of the body according to the faculties they possess.
