The apostle had set forth the doctrine of grace in atonement and salvation; he had shown in the resurrection of Christ the living link that binds together the justification of the believer with life, and hence with holiness of walk and heart — a link too often forgotten in the teaching, if not in the practice, of the children of God. He had reconciled the indiscriminate grace of God in the gospel with the ways of God and the special promises to Israel, and shown by the past, present, and future course of dispensations on earth that, as man’s part has been unfaithfulness through unbelief, and all its train of miserable consequences, so God’s has been and will he the triumph of His goodness for the Gentiles now, for the Jew shortly, all concluded in unbelief that He might have mercy on all. Now he begins formally to exhort the saints by the compassions of God thus displayed in redemption, and even in His dispensations.
“I beseech you therefore, brethren, by the compassions of God, to present your bodies a living sacrifice, holy, acceptable to God, your reasonable service.” (Ver. l.) It is the detailed application of the principle laid down in Romans 6, where we first hear of the Christian reckoning himself dead to sin but alive to God in Christ Jesus, under grace, not under law. From this there is no receding to law now, as the tone of the exhortation itself testifies. But the compassions of God are morally to form the believer within and without. Just as in Romans 10 the apostle had taught the value of confession with the mouth as well as of believing with the heart, so here the brethren are entreated to yield their bodies as a sacrifice to God. Many then as now would have been disposed to have professed an inward devotedness with license for the outward man. The possibility of this self-deception is here precluded, the more strikingly as the exhortation is made not to Jews with their system of external observances, but to Christians who know that without faith it is impossible to please God. Thus is secured the service of the man as a whole; just as the apostle says elsewhere in his desires for the Thessalonian saints, “The God of peace himself sanctify you wholly, and your whole spirit and soul and body be preserved blameless at the coming of our Lord Jesus Christ.” Again, the word “to present,” or yield, is so put as to convey the idea of a completed act summed up in its conclusion. It is not mere effort as under law, but a thing done once for all, though of course stamped on the entire christian walk up to the last according to that beginning. The Spirit of God contemplates nothing less for every soul called of God out of this world, reconciled by the death of His Son and to be saved by His life. How could He lower the standard of Christ?
But the mention of “bodies” in God’s wisdom associates itself with the thought of a sacrifice so familiar then to every mind even among the Gentiles. Only in Christianity it is an incomparably more intimate and personal question than in Judaism. Animals devoted to death and sacrifice do not suffice or suit, but our own “bodies,” and this of course as a living sacrifice contrasted with those of dead beasts, which of themselves left self unjudged and untouched. With the Christian’s self-sacrifice God is well pleased. It only is holy now, what was once legally so being in truth proved profane, now that the true light shines; it is acceptable to Him as the expression of giving God His true place, and of man, the believer, taking his. Without this the show of doing good and communicating is vain; with it such sacrifices are indeed well pleasing to God. Further, this is “our intelligent service.” Worldly elements are condemned, carnal ordinances passed away, formal worship at an end. God will only be served now intelligently. It is no question of reason judging for itself without the word, but of the Spirit guiding the mind by divine revelation understood growingly.
“And be not conformed to this age but be transformed by the renewing of the mind that ye may prove what [is] the good and acceptable and perfect will of God.” (Ver. 2.)
Here it is not the man personally devoted to God but a negative guard from external influence, and the direct contrary positively carried on by the renewing of the mind, the end being the thorough discernment of God’s will. Thus, in order to prove practically that good and acceptable and perfect will, there is need on the one hand of being continually on the watch against the course of this age, the spirits and habits of men where opinion rules, and on the other hand of being transformed; yet this not after a mere outward sort but by the renewing of the mind. It is by practical exercise that one grows in learning His will, and proves that it and it only is good and well pleasing and perfect. Here again we see contrast with the Gentiles on the one hand who knew not God and therefore not His will, on the other with the Jewish people subjected to known definite requirements independent of spirituality. The whole course of men outside Christianity, even if it profess to recognize God in outward acts, is wholly ignorant of relationship with Him, and, having no faith, regards it as the presumptuous assumption of believers. Now the Spirit, in calling us to a path of separation from the ways of men, lays down no lines of outward difference but what follows the mind renewed, and this in steps of enlarging obedience. So Jesus learnt obedience (for as the eternal Son He had only known to command) — learnt it in a path of suffering unequalled. “Lo, I come to do thy will, O God;” and God’s will He did and suffered at all cost, as we know now to everlasting joy.
In the age to come there will be no such discordance enjoined nor right nor even possible; for the world will be under the direct and displayed government of God in Christ the Son of David and the Son of man, the power of evil being publicly put down and expelled. But now it is otherwise in this present evil age, when divine life has to swim against the stream. Proportionate is the blessing of fidelity to the name of the Lord when His throne is unknown save to faith and disregarded by men as such. It is therefore a way of obedience hard to nature but pleasant to the new man directed of the Spirit that glorifies Christ, who is the way, and the only way, through the wilderness of the earth to the Father. “If thine eye be single, thy whole body shall be full of light.” Self-will is detected and detested; the good and acceptable and perfect will of God is more and more discerned. This cannot be where the spirit of this age governs.
“For by the grace given me I tell every one that is among you, not to have high thoughts above what he ought to think, but to think so as to have sober thoughts, as God hath dealt to each a measure of faith. For just as in one body we have many members, but all the members have not the same function, so we, the many, are one body in Christ, and individually members of each other. And having gifts differing according to the grace given us, whether prophecy, [let us prophesy] according to the proportion of faith; or service, [let us occupy ourselves] in service; or he that teacheth, in teaching; or he that exhorteth, in exhortation; he that bestoweth, in simplicity; he that taketh the lead, with diligence; he that sheweth mercy, with cheerfulness.” (Ver. 3-8.)
From the more general principles of Christ’s devotedness and obedience we descend to the reason the apostle gives. High-mindedness is incompatible with either; it is the very reverse both of the love which animated Him in giving Himself for us, an offering and a sacrifice to God of a sweet smelling savour, and of the obedience which He closed in the death of the cross. High-mindedness hinders both the doing our own duty and others in theirs. So Paul speaks to every one among the saints at Rome. This was no pretentiousness on his part but the lowly discharge of the task assigned him by the Lord Jesus, and not the less decided because it was in lowly obedience. And as each did his own proper work according to the measure of faith dealt out by God, each would act with humility but with firmness, knowing it was God’s will and his own service. Unbelief seeks great things and overlooks the one thing of moment — our own duty assigned of God without going beyond its measure or outside its nature. Let us remember however that there is a false modesty that fails to act, as well as the want of modesty that goes too far.
For it is in this after the pattern of the body with its many members, the doctrine so fully unfolded in 1 Corinthians, Ephesians, and Colossians. Here the apostle but touches on it in a practical point of view, to illustrate the importance of various members in one body mutually helpful; many as they may be, one body in Christ and severally members one of another.
Besides let us never forget that, whatever the differences, all are gifts; and the grace which has given has made one to differ from another but also each necessary to the others, as all in the one body. Whatever we have from the Lord, let us use all in subjection to Him, and for the object He had in view: if prophecy, let us prophesy according to the proportion of faith. Such an exhortation is the more weighty, because we see that even the highest of the gifts of edification comes within the scope of such a caution. He that prophesied had to beware of overstepping what God had given. The reality of gift did and does not supersede the need of regulation by the word. None put the hearer’s soul more directly in contact with God than prophesying; yet must it be conformable to the faith. And if a man’s gift lay in ministering to the saints, not in the way of speaking but serving them otherwise in love, his wisdom would be to occupy himself in this, as also the teacher and the exhorter in their own work, not in a service for which they had no divinely given fitness. It is plain that each of these gifts is distinct, though of course God might give more than one sometimes to the same man. but commonly each would have his proper gift.
Another remark it will be well to make, that God guards us here from so sharp a distinction as would favour the ruinous distinction, into which the early church too soon slipped, of clergy and laity. Even the more moderate of those who would apologize for it seek to extract the transition from public to private gifts out of the omission of
εἴτε (“whether” or “or”). But this is wholly fanciful; for the Holy Spirit has taken care to render such a scheme untenable by placing the most public gift possible, the ruler or leader (
στάμενος) between “him that bestoweth” and” him that sheweth mercy,” all three being found after the omission supposed to mark the private gifts, The desire to avoid the force of this has led men into arbitrary meanings of
ὁ πρ. as merely presiding over one’s own household, which really demands that sphere to be defined as in 1 Timothy 3:4, 5, 12; or a patron of strangers as in Romans 16:2, which however is a different word. But 1 Thessalonians 5:12 (not to speak of 1 Timothy 5:17) clearly shows the true meaning where it occurs absolutely.
Again, we may notice that, as he that bestows has to take heed that he yield to no evasive pretexts, but to cultivate liberality (which with money is “simplicity”), so the leader or ruler is exhorted to diligence, and he that shows mercy to show it with cheerfulness, not as if he grudged the consolation. Some take
ὁ μεταδιδούς as the official distributor of the public charities of the assembly, rather than as dispensing from his own property; but
διαδιδούς in that case would probably have been the word chosen.
The apostle now goes out into broader ground and enjoins on the saints every sort of christian duty, not in outward conduct only, but perhaps even more as to the tone, temper, and spirit in which the Lord would have all done by them. “Showing mercy” or compassion naturally serves as a link of transition, and prepares the way for the more general exhortation to love, lowliness, and patient grace.
“[Let] love [be] unfeigned.” (Ver. 9.) Love is of God. Therefore it is of the deepest moment that it should ever be genuine and incorrupt: for the higher its source, nature, and character, the more dangerous where that which is spurious usurps its place and name, misleading others and oneself under a fair but false pretension. It is not the same as the brotherly kindness of verse 10; and the reality of the distinction reappears in 2 Peter 1:7. On the other hand it is far from being that kindness to all men, the perfection of which we know in the Saviour God as witnessed in Christ the Lord. Love is the activity of the divine nature in goodness, and hence is inseparable from that nature as reproduced in the children of God. Nevertheless this does not absolve them from the need of self-judgment that it be sincere and undefiled, seeking others’ good according to God’s will unselfishly. The letting in of hopes, fears, or objects of our own falsifies it.
Hence in the same verse the connected injunction, “abhorring evil; cleaving to good.” It is a word the more needful in our own day especially, because we live in Laodicean times of sickly sentiment where latitudinarian charity abounds, the essence of which is a spirit of indifferentism toward evil, in particular evil against Christ And the danger as well as the sin is the more extreme, because it is and has long been that “last hour” of which John warns so solemnly, the hour not of Christianity prevailing but of many antichrists, though not yet of the Antichrist. But where love is real, there is and must be the detestation of evil, no less decidedly than the close attachment to good. If the latter attracts, the former offends and is often ill received in the world as it is. But the Christian must cherish the instincts of the new nature and be subject to God’s word who has called him out to be a witness of Christ here below where evil meets him at every step and turn. The amiability which would shirk difficulties and apologize for sin is thus proved to lack the salt of the covenant of God, and will soon be seen to be honey and to end in leaven, instead of being the flour and oil which God looks for in such offerings.
“In brotherly kindness affectionately kind one toward another; in honour anticipating each other; in diligence not slothful; fervent in spirit; serving the Lord;62 in hope rejoicing; in tribulation enduring; in prayer persevering; distributing to the necessities of the saints, studious of hospitality.” (Ver. 10-13.) Here we begin with the call to tender interest among brethren mutually; and so also not exactly to prefer or esteem others better than ourselves, as in Philippians 2:3, important as such lowliness of mind is, the mind that was in Christ Jesus. It is here a question of not merely repaying the courtesy of others, but of taking the lead in treating them with honour and thus by example leading them on in these comely ways. Then, instead of allowing slothfulness, the apostle insists on zealous diligence. Lest this however should be only outside work, he immediately adds “in spirit fervent,” and these with a blessed motive to both, “serving the Lord.” It is well known that Griesbach, following a few MSS, versions, and fathers, joined with Erasmus in reading
Κυρίῳ, contrary to the mass of authorities and almost all other editors. It was, we may boldly say, infirmity in judgment; especially as the internal evidence is at least no less adverse than the external. Serving the time (rather “season” or “opportunity”) seems at least somewhat unworthy, is little suited to the context in itself, and easily susceptible of the worst abuse. It is no fair instance of a more difficult and therefore preferable reading. The two words may have been confounded by an ignorant scribe, who took the abbreviated form of
καιρῳ instead of
Κυρίῳ. Possibly it may have been wilfully altered, but we should be slow to suspect this when we can otherwise account for a change.
Further, the mention of the Lord and of His service appears to me the link in the mind of the Spirit with the bright future (“in hope rejoicing”), as this again very simply connects itself with present suffering (“in tribulation enduring”), and with the grand support of the soul, come what may meanwhile, “in prayer persevering.” This portion concludes with the remembrance of the poor saints, which stands in a similar relation here, as the third clause to the two former in the preceding, verse, in which (we know from his own touching account in Galatians 2) the apostle was ever diligent, as well as the pursuit of hospitality, which the conventionalities of modern life should not enfeeble if we would be wise in the Lord.
In verse 14 practical grace to enemies in power (or at least having the means of harassing the saints) is urged with emphasis. “Bless those that persecute you; bless and curse not.” So did Jesus.
Sympathy in joy and sorrow next finds its place (ver. 15). “Rejoice with [any] rejoicing, and weep with [any] weeping; having the same mind one towards another, not minding high things, but going along63 with the lowly.” (Ver. 15, 16.) Spite of the antithesis tempting one to take the last word in the same gender as in the clause before, which is grammatically easy, I think that the differing form is both more in keeping with the fulness of the apostle’s style and better in this passage, though “lowly things” may yield a sense not to be despised.64 What a contrast with the self-exalting and disdainful spirit of the world! How blessed to see it exemplified in the human path of the high and lofty One that inhabiteth eternity, whose name is holy, and enjoined by a servant of His whose qualities of mind and heart have found few if any equals among men! Nowhere perhaps, where they let out their thoughts and feelings, can one find the very opposite so painfully as among the Rabbis. Their scorn for the unlettered poor is unbounded. But indeed it is too natural to man as such. Here we have exhortations to Christians. He that saith he abideth in Him ought himself so to walk even as He walked
Following up this the apostle says, “Be not wise in your own eyes; recompensing to none evil for evil; providing things good before all men. If possible, as far as concerneth you, being at peace with all men: not avenging yourselves, beloved, but give place to wrath, for it is written, To me [belongeth] vengeance: I will recompense, saith [the] Lord. If therefore thine enemy hunger, feed him; if he thirst, give him drink; for, doing this, thou shalt heap coals of fire upon his head. Be not overcome by evil, but overcome evil with good.” (Ver. 16-21.)
Self-confidence is another and kindred danger, which in such a world as this would soon ensnare the saint in retaliation. In every way contrariwise we are called to be witnesses, not of the first man, nor of the law, but of Christ, and hence to be above suspicion before all men in providing things good or comely (for such is the true sense here, rather than benevolent); and this too in a spirit of peace with all as far as depends on us. It is a solemn thought that wrath and vengeance belong to God. It becomes us, instead of avenging ourselves, to bend before the blast, looking to God; nay, to render service to an enemy in need and distress. This will bring him to a point with God or with you: if he melt, so much the better for all; if he harden himself, so much the worse for him. For the Christian it is exercise in the divine nature, that is in faith and patience and love. For the christian rule is Christ, not to be overcome by evil, but to overcome it with good. So God, in our own case as with all who love Him, overcame our evil with His good in Christ our Lord; and now also He gives us to be imitators of Him in grace, which wins the victory in His sight and to our own consciousness, even when we may seem most downtrodden before the world. For this is the victory that overcometh the world, even our faith — of course faith working through love.
62 I see no good reason here for taking the dative as a mere case of relation like so many others in the context, and for rendering it with M. Stuart, “as to the Lord, obedient or engaged in His service.” The common construction as the complement of the participle seems to me more exact and simple.
63 It may seem more literal to take this as “led away,” i.e. to the judgment seat of rulers, with the despised Christians when thus oppressed, as Schleusner, etc., or by them in the sense of conforming to them, as Grotius, etc. But the meaning given in the text seems far better.
64 So far it seems to me that the text of the Authorized Version is preferable to the marginal alternative. But the phrase as a whole is otherwise given very unhappily. In no way does it mean “condescend to men of low estate,” but rather to associate with them. Condescension is quite contrary to the spirit the apostle would have us cultivate: for it supposes the maintenance of worldly superiority in our own hearts, because it means showing kindness to the lowly in a patronizing tone. The Lord guards the disciples against similar feelings and ways in Luke 22:25-27.