Exegetical and Hermeneutical Commentary of Romans 12:9
[Let] love be without dissimulation. Abhor that which is evil; cleave to that which is good.
9 21. Christian practice: in further detail, with regard to personal and social duty
9. love ] Lit. the love; your love, Christian love.
Abhor, &c.] Lit. Abhorring the evil, cleaving to the good. Here participles, as very frequently through this context, practically stand for hortative verbs; describing in order to set a standard for endeavour. On the subject here, cp. Psa 97:10.
Fuente: The Cambridge Bible for Schools and Colleges
Let love – The apostle proceeds to specify the duties of Christians in general, that they might secure the beauty and order of the church. The first which he specifies is love. This word here evidently refers to benevolence, or to good-will toward all mankind. In Rom 12:10 he specifies the duty of brotherly love; and there can be no doubt that he here refers to the benevolence which we ought to cherish toward all people. A similar distinction is found in 2Pe 1:7, And to brotherly-kindness add charity, that is, benevolence, or good will, and kind feelings to others.
Without dissimulation – Without hypocrisy. Let it be sincere and unfeigned. Let it not consist in words or professions only, but let it be manifested in acts of kindness and in deeds of charity; 1Jo 3:18; compare 1Pe 1:22. Genuine benevolence is not what merely professes attachment, but which is evinced by acts of kindness and affection.
Abhor that which is evil – The word abhor means to hate; to turn from; to avoid. The word evil here has reference to malice, or unkindness, rather than to evil in general. The apostle is exhorting to love, or kindness; and between the direction to love all people, and the particular direction about brotherly love, he places this general direction to abhor what is evil; what is evil in relation to the subject under discussion, that is, malice or unkindness. The word evil is not infrequently used in this limited sense to denote some particular or special evil; Mat 5:37, Mat 5:39, etc.; compare Psa 34:14; 2Ti 2:19; Psa 97:10; 1Th 5:22.
Cleave to that which is good – The word rendered cleave to denotes properly the act of gluing, or uniting firmly by glue. It is then used to denote a very firm adherence to an object; to be firmly united to it. Here it means that Christians should be firmly attached to what is good, and not separate or part from it. The good here referred to is particularly what pertains to benevolence – to all people, and especially to Christians. It should not be occasional only, or irregular; but it should be constant, active, decided.
Fuente: Albert Barnes’ Notes on the Bible
Rom 12:9
Let love be without dissimulation.
Christian legislation
Here are laws for–
I. Social intercourse. It must be–
1. Honest.
2. Pure.
3. Kind.
II. Business must be–
1. Diligent.
2. Conducted on Christian principles.
3. In the fear of God.
III. Temper.
1. Cheerful.
2. Patient.
3. Prayerful.
IV. General behaviour.
1. Benevolent to all.
2. Humble.
3. Forbearing.
4. Peaceable. (J. Lyth, D.D.)
Marks of the Christian character
I. Hatred of evil. Abhor that which is evil. Hate–
1. Trivial sins as well as great.
2. Secret as well as public.
3. Personal as well as social.
4. In thought as well as in act.
II. Steadfast goodness. Cleave to that which is good.
1. In temptation.
2. In dishonour.
3. In persecution.
4. In suffering loss and danger.
III. Mutual love.
1. There is something to love in the worst of men.
2. Piety gives much to love and admire.
3. We must be stimulated by the love and example of Christ.
4. We ourselves want the love of all men.
5. Humility.
IV. Fervent industry.
1. Activity.
2. Piety.
3. Zeal.
V. Spiritual disposition.
1. Joy.
2. Patience.
3. Prayer.
4. Hospitality.
5. Sympathy. (Family Churchman.)
Sincerity the best qualification of charity
Sincerity is an indispensable ingredient of goodness; it stamps a valuable character upon all our actions, and recommends them to the favour both of God and man. It is an evidence of that respect which we pay to our Creator, who is the great Discerner of the thoughts of our hearts; and an instance of that justice which we owe to our fellow-creatures, who delight to converse with us with freedom and security. Hypocrisy on the other side is the blackest of all transgressions, and bears the badge of the original liar. It is directly injurious to the Divine nature, by pretending to elude His infinite wisdom; and pernicious to human society, by deceitfully imposing upon their finite understanding.
I. Let our love of God be without dissimulation. To love God without dissimulation is to love Him with all our heart and mind and soul and strength; to rejoice in His presence, to be constant in His service; and to let nothing share with Him in our hearts, so as to stand in competition with the duty which we owe Him. Now there are two qualifications which will engage us to be thus sincere in our affection. The one is the true value of the object of our love, and the other an assurance of His tenderness for us: but nowhere can we find these two strong inducements in so eminent a degree as in almighty God; and therefore nowhere else can we possibly be obliged to pay so hearty an affection as I just now mentioned.
II. Let our love of our neighbour be without dissimulation.
III. Let our love of ourselves be without dissimulation. To love ourselves without dissimulation is carefully to consult our truest interest; to endeavour to advance by all suitable means the real happiness both of our souls and bodies; to aim at the most lasting and most solid enjoyments. (N..Brady.)
Religious affections
I. let love be without dissimulation, i.e. without any of that pretence which goes by the name of acting. Actors represent characters which are not their own without intending to deceive; but in proportion to the excellence of their performance is the degree of illusion in the beholder. Be sure that you are not merely acting a part in your kindness to men or reverence to God. Feel what you profess to feel. Think as you seem to think. Else is your life little other than stage play.
1. How do men commonly express their love of God? By prayers, praises, honouring Gods Word and day and ordinances. But what if whilst they do all these things outwardly their hearts be far from God?
2. As to our love towards each other: what can be more like acting than to conceal our dislike by words of overstrained civility, or to offer a kindness which we wish never to have to do, or to inflict chastisement on the plea of duty, when we are all the while gratifying revenge?
II. abhor that which is evil. Here we see what Christians are allowed to hate and how far they may carry their hatred.
1. To wish that we might sin safely, to go as near to sin as seems anyhow allowable, and to envy the wicked in their prosperity, and when out of fear or prudence we have left off their practices, how far is this from abhorring evil?
2. Questions often arise as to whether it is fitting for a Christian to partake of this amusement, to engage in that employment, or to enter into the other company. In such discussions many argue as if it were desirable to take all the liberty they can. And frequently they act on the presumption that what is easy to argue is safe also to do. But how different would be their conclusion if they would but bear this text in mind! The mere suspicion that any conduct might possibly be wrong, should be quite sufficient ground for us to desist. And where duty may seem to put us in temptations way, we should at least take all the pains in our power to make it as little tempting to us as possible. We inquire not, when we hear of plague or famine, of battle or murder, which road will take us most into the way of them, but which will lead us altogether farthest off.
3. To abhor evil in our food is to abominate excess; in our drinking, to detest drunkenness; in our dress, to feel finery as great a burden to ourselves, as it is a folly in the eyes of others; in our thoughts, to recoil from uncharitable suspicion and unkind intentions towards men, and from unthankful regards to God; in our speech, to wish rather that our tongue should cleave unto our mouth than utter one word of bitterness or deceit; in our business, to hate idleness, and yet to loathe the very notion of heaping up hoards of wealth; in our dealings, to shrink with antipathy from dishonesty or oppression, and from that love of this present world which is treason to our Saviour Christ.
4. To abhor evil is not merely to avoid it because it is discreditable, not merely to fear to do it lest it should bring us into trouble, but to hate it for its own sake, because God has forbidden it, and especially because it was for the evil of our sins that Christ died on the Cross.
III. Cleave to that which is good.
1. Whatsoever our Lord has revealed to be believed, commanded to be done, given to be obtained on earth, or promised to be enjoyed in heaven, this is that which is good; this is that which we should so love as to cleave to it with the most fond and persevering affection. Constancy is the highest excellence in love (Jam 1:8; Joh 13:1; Mat 24:13; Rom 2:7; 1Pe 5:9).
2. It is easy to think good thoughts for short seasons: but how easy to do evil between whiles! It is easy to mean well: but how common to act ill! It is easy to form purposes of amendment; but how seldom do these lead to a renewal of life! Let us, then, lay to heart this counsel of the text. When once we have hold of any holy purpose let us never let it go. This is the only safe way to holiness and heaven. We must serve God through Christ continually. (Canon Girdlestone.)
Love without dissimulation
I. What is this? Love should–
1. Proceed from the heart.
2. Be expressed in the actions.
II. Why should we thus love? Otherwise it is–
1. Hypocrisy before God.
2. A deceiving of our neighbour.
3. No true love.
Conclusion: Love one another.
1. It is the fulfilling of the law (Rom 13:8-10).
2. The special command of Christ (Joh 13:34).
3. The principal mark of a true Christian (Joh 13:35). (Bp. Beveridge.)
Love without dissimulation
is sincere–
I. In feeling and motive.
II. In expression and deed; it abhors evil.
III. In its choice attachments; it cleaves to that which is good (J. Lyth, D.D.)
Dissimulating love
If disinterestedness is anywhere to be looked for, it is in love. Many of our faculties are known to be venal. But one can hardly repress astonishment at the implication that this most princely of all the souls attributes is, after all, bribable. Yet it is so; and love dissimulates whenever it expresses more than it feels, and for an interested purpose. This we call blandishment. We trace this in–
I. The home. The gentle and unstudied ways of domestic love have nothing in the world to equal them. But because of that they are counterfeited. The wife would fain stay the anger of the husband, and she throws upon him an affection that she does not at all feel. He would fain charm away her jealousy by an affectionateness of demeanour that has only a purpose in it, and not a heart. She would subdue his obstinacy, and she throws round about him the arms of sweet caress, for the sole purpose of changing his will and gaining her end. Is there no occasion, then, to say, Let love be without dissimulation? If you would barter anything, let it not be the heart of love in man. I love the sturdy honesty, the simplicity, the truthfulness of love; and I abhor the arts and wiles and gaieties of love, that are mere baits.
II. The circle of friendship. Men are a thousand times more friendly than the capital of friendship will allow. They behave to each other in a manner which is deceptive even where it is a good-natured habit; but still more deceptive where it has an end in view, as constantly it has. I do not refer to that general kindness which we ought to express toward all. I do not criticise that etiquette, that kindly way, which real high breeding inspires. That is right. The host should be glad to greet every guest; but what if he should impress upon every man the feeling that he had the first place in the heart of his host? The artful addresses which are continually made to the weaknesses of man as if they were virtues–the flattery of silence, of surprise, of a well-timed start, of an interjection, of title and terms, is not honest. Although there may be a half-consciousness in the victim that all this is feigned, yet it is too sweet to be refused, and he is damaged by it as much as the person that uses it.
III. Coquetry. The dissembling some of the phases of love is a lure which both men and women employ for the promotion of their personal pleasure and self-love. It is a common trick to inspire those about you with an inordinate opinion of their worth in your eyes. To all coquettes the apostles injunction should come most solemnly.
IV. Social life. There is a loathsome parasite which fastens on men and upon families–viz, the toady. It is the business of such despicable creatures to suck out their own living by assuming all the airs and practising all the blandishments of a true friendship. They praise your words. They take your side in every quarrel. They are a false mirror in which you are handsomer than you are really by nature. Such persons stop at no falseness. They wear all the habiliments of affection only to soil them. They are the bloodsuckers of the heart. And applied to such, the apostolic injunction is terribly pointed.
V. The world of business.
1. See the cunning confidential clerk, or confidential lawyer, that nestles under the wing of the rich principal. See how in everything he praises him; how he avoids his anger; how he cripples every element of manhood that he may still lie close to the favour of his rich patron–and all for his own sake. Society is full of these despicable creatures.
2. But many a merchant will put on all the airs of a flatterer in order that he may manage a rebellious creditor, or save a large debt, or prepare the way for a great success. A man comes down to the city prepared to make large purchases. The one who gets that man gets a plum! And straightway is anything too good for him? What are his vices? The clerk must feed them. He must be invited home. Your noble-hearted wife resents it. The mans character is questionable. But, says the husband, my interest depends upon our dining him. Mr. A. is going to dine him to-morrow, and Mr, By next day; and he must come to our house to-day. And hospitality has to be bribed, so that when the man has been feasted and patted, it shall be easier to drive a good bargain with him. And when the whole game has been played, the man smiles, and says, I angled for him. He was cautious, but rose to the bait, and I landed him!
3. On what a large scale is this carried out! It is organised. Boards of direction carry out, as a part of their schemes, the rites of hospitality. How are legislatures dined and wined! When rich, combined capitalists wish to secure some great contract, or interest, how do they put on all the guises of sympathy and intense consideration! How do they spin silver and golden webs upon men that they laugh at behind their backs! And do men think that is wrong? It is said that When a man is in Rome, he must do as Romans do. And when a man is in hell, I suppose, he must do as hellions do! Business needs to hear God saying to it, Let love be without dissimulation.
VI. Politics. When once a man is bitten with the incurable fever of candidacy, see how first of all things he begins to employ the language of strong personal regard toward every man that has a vote. Before an election condescension to men of low estate seems to men to be the very fulness of the Bible. A vote! a vote! Anything for a vote. But as soon as the vote has done its work, and the office is secured, what a blessed balm of forgetfulness comes over him. He really does not know anybody out of his own set. The hypocrite! (H. W. Beecher.)
Abhor that which is evil.
Abhorrence of evil
I. What evil.
1. Sin (1Jn 3:4).
2. Punishment (Isa 45:7).
II. What is it to abhor it?
1. Our settled judgment that it is evil.
2. A hatred to it for its own sake (Psa 119:113).
3. An aversion from it (Eze 33:11).
III. Why should we abhor it?
1. It is contrary to Gods nature.
2. Repugnant to His laws (Joh 3:4).
3. Destructive to our souls.
IV. Means of exciting this abhorrence.
1. Always remember that you are Christians.
2. Avoid the occasions of sin (1Th 5:22).
3. Often think whom it displeases–the great God (Gen 39:9).
4. Live always as under His eye (Psa 139:7).
5. Remember that thou must answer for it (Ecc 11:9).
Conclusion:
1. Repent of sins already committed; for–
(1) By them you have incurred Gods displeasure (Psa 7:11).
(2) Made ourselves liable to punishment (Rom 6:23).
(3) There is no way to avoid either but by repentance (Luk 13:3).
2. Abhor it so as not to commit sin hereafter. Consider it is–
(1) the greatest folly (Psa 14:4; Psa 94:8).
(2) Slavery (Rom 6:20).
(3) Defilement (Jam 1:21; Mat 15:20; Job 15:16).
(4) Death of the soul (Rom 8:24; Eph 2:1).
3. Unless you abhor evil God will abhor you, and you will abhor, but ineffectually, evil and yourselves too, to all eternity. (Bp. Beveridge.)
Abhorrence of evil
It is the peculiarity of Christianity that while it aims to exclude all sin from the heart, it does not dismember the soul by excluding from it any faculty that is natural to it. Of these hatred is one–one terribly liable to abuse, but rightly used a potent instrument in the suppression of evil.
I. What is evil? It is twofold. A hidden power in the soul–
1. Like the poison in the berry, or the deadly lightning hid in the thunder-cloud; and as it assumes a concrete form in evil men, books, institutions, etc., i.e., evil appears in character and conduct. It is guilt and pollution.
2. It is vice and crime; the one personal, the other social. Crimes sometimes shock us too much; vices almost always too little.
II. What is it to abhor evil. Abhorrence is the opposite of love. Love seeks to possess the object loved, and then to perpetuate it. Abhorrence casts the evil thing out of our heart, and then seeks to chase it out of the world. It contains the ideas of separation and destruction.
III. Why we should abhor evil.
1. This is the very end for which Christ died–to destroy the works of the devil.
2. It is implied in sanctification which is separation to God, and therefore separation from evil in thought, affection, purpose, practice.
3. Your personal safety lies along that line, Without holiness no man shall see the Lord.
4. God employs the hatred of good men to sin as an instrument for its suppression in others.
5. No other course is open to us. We must not compromise with evil, we cannot utilise it, it is impossible to control it; we must therefore either yield to it or cast it out.
IV. Difficulties and dangers.
1. Evil is associated with fine qualities. Don Juan and the Hebrew Lyrics are in the same volume. There are paintings in the first style of art which would be best seen at midnight without a light. Burke said, Vice loses half its evil by losing all its grossness.
2. Spurious charity. Ignorance, weakness may be used as a shield and pleaded as an excuse.
3. Social connections.
4. Self-interest.
5. Temperament. The violent and hasty, the easy and indolent are ever ready to extenuate or condone evil.
6. Timidity which shrinks from the consequences of active strife against sin.
7. Familiarity with evil.
8. Diverging views.
9. Our innate love of evil. (W. Bell.)
The duty of abhorring evil
How many shun evil as inconvenient who do not abhor it as hateful; while yet the abhorrence of evil here demanded of us implies a great deal more than that shunning which satisfies, as we often think, every claim which can be made upon us. This vigorous abhorrence of evil has been the mark of Gods saints and servants in all times, and from the very beginning. Let me rapidly gather a few notable proofs. More than forty years had elapsed since that treacherous murder of the Shechemites by Simeon and Levi; but with what a still lively abhorrence, as though it had been the crime of yesterday, does the aged Israel, on his death-bed, disclaim any part or share in that bloody act, and detect and denounce it:–O my soul, come not thou into their secret; unto their assembly, mine honour, he not thou united. Then, too, in a life which made many flaws, I mean in that of Lot, the most honourable testimony which is anywhere borne to him is this, that he was vexed with the filthy conversation of the wicked; that he dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds. Still more plainly and signally does this appear in David. Hear him, as he is speaking before a heart-searching God–I hate the works of them that turn aside; Do I not hate them, O Lord, that hate Thee? with many more utterances to the same effect. The same voice finds its utterance in other Psalms, which, though they be not Davids, yet breathe the spirit of David. How often, for example, and how strongly, in the 119th Psalm–I have vain thoughts; or, again, I beheld the transgressors and was grieved; it was not, that is, a thing indifferent to him, but pain and grief that men are breaking Gods law. And as with these, so no less with the righteous kings of Judah in later times–the Asas, the Hezekiahs, the Josiahs. What the others gave utterance to in word, these, as occasion offered, uttered and expressed in deed. But most signally of all this abhorrence of evil comes out in Him of whom it is written! Thou lovest righteousness and hatest wickedness; therefore God, thy God, hath anointed Thee with the oil of gladness above thy fellows. That Get thee behind Me, Satan, uttered once to the adversary in the wilderness, was the voice of His heart at every instant, was the keynote to which His whole life was set. If all holy men have felt this abhorrence of evil, it may be well worth our while to inquire whether we have any of this righteous passion in our hearts.
1. And first, how fares it with us in regard of our temptations? Do we parley and dally with them, and to have thus, as by a certain foretaste, some shadow of the pleasure of the sin without the guilt of it? Do we plot and plan how near to the edge of the precipice we may go without falling over? Or do we rise up against temptations so soon as once they present themselves to us, knowing them afar off, indignant with ourselves that they should so much as once have suggested themselves to our minds.
2. Again, the light in which a man regards the old sins into which he may have been betrayed is instinctive, as furnishing an answer to this question, Does he really abhor what is evil?
3. But another important element is this self-examination, whether we be abhorrers of evil or no, is this: In what language are we accustomed to talk of sin, and of the violations of Gods law? Have we fallen into the worlds way, taken up the worlds language in speaking about all this?
4. But, once more, is the sin which is in the world around us a burden to our souls and spirits? Could we with any truth take up that language of the Psalmist, I beheld the transgressors, and was grieved? or, again, Mine eyes run over with tears, because men keep not Thy law? or that which found its yet higher fulfilment in the Saviour Himself, The reproaches of them that reproached Thee are fallen upon me? Or do we rather feel that if we can get pretty comfortably through life, and if other mens sins do not inconvenience or damage us, they are no great concern of ours, nothing which it is any business of ours to fight against? If it be thus with us, we have not yet learned the meaning of these words, Abhor that which is evil. One or two practical observations in conclusion. Seeing then, that we ought to have this lively hatred of evil, that, tried by the tests that have been suggested, there are probably few, if any, among us who have it to the extent we ought, how, we may very fitly inquire, shall we obtain it? St. Paul tells us how, when in the same breath he bids us to abhor that which is evil, and to cleave to that which is good. It is only in nearer fellowship with God, and by the inspiration of His Spirit, that we can learn our lesson of hating evil. It is in His light only that we can see light or that we can see darkness. It is holiness that condemns unholiness; it is only love which rebukes hate. Here, therefore, is the secret of abhorring evil, namely, in the dwelling with or near the Good, and Him who is the Good. From Him we shall obtain weights and measures of the sanctuary whereby to measure in just balances the false and the true; from Him the straight rule or canon which shall tell us what is crooked in our lives, what is crooked in the lives around us. (Archbp. Trench.)
Abhorrence of evil
I. Every faculty has in itself a constitutional repugnance to that which to it is evil.
1. It is a part of its health that it should have this power of rebound. The lowest forms of this feeling are simply those of dislike, then repugnance, then hatred, and then abhorrence. The very word, in its etymology, signifies that kind of affright which causes the quill or the hair of an animal to stand on end, and throws it into a violent tremor, and puts it into the attitude either of self-defence or aggression, so that every part of it is stirred up with a consuming feeling.
2. Is it not a dangerous weapon to put into a mans hands? It is a very dangerous weapon. So is fire. We must therefore use it, and use it discreetly.
3. You must learn to be good haters–but not of men. Ah! there are hundreds of men that know how to hate men, where there is one that knows how to love a man and hate evil. True, evil may in extreme cases become so wrought into individual persons that we scarcely can distinguish the one from the other; but ordinarily it is not so.
4. We are to hate all crimes against society. Whether these be within the express letter of the law or not, whether they be disreputable in the greater measure or in the less is quite immaterial. We are also to hate all qualities and actions which corrupt the individual; which injure manhood in man; all that creates sorrow or suffering, or tends to do it.
II. The want of this moral rebound will be found to be ruinous. It destroys the individual to whom it is lacking, and it is mischievous to the community in which it is lacking.
1. Hatred of evil is employed by God as one of those penalties by which evil is made to suffer in such a way that it is intimidated and restrained. It makes evil hazardous. In a community where men can do as they please, wickedness is bolder. Selfishness is hateful; and if men express their hatred of it, selfish men are afraid to be as selfish as they want to be. Corrupt passions–the lava of the soul, which overflows with desolating power at times in communities–are greatly restrained by intimidations, by the threat of mens faces, and by the thunder of mens souls.
2. Abhorrence is indispensable to the purity of a mans own self who is in the midst of a perverse and crooked generation. Now, the expressions of this feeling are by reaction the modes in which moral sense, the repugnance to evil is strengthened. And if you, for any reason, forbear to give expression to the feeling, it goes out like fire that is smothered. A man is not worthy of the name of man who has no power of indignation. I have heard it said of men that they died and had not an enemy. Well, they ought to have died a great while before! For a true man, a man that knows how to rebuke wickedness, finds enough of it to do in this world. Has a man lived forty or fifty or sixty years and never rebuked wicked man enough to make that man hate him, so that you can put on his tomb, He has not left an enemy? Why, I could put that on a cabbage field.
III. The lack of this abhorrence is pitiably seen–
1. In the pulpit. What are pulpits good for that go piping music over the heads of men who are guilty of gigantic transgressions? It is sad to see pulpits that dare not call things by their right names. A man had better be a John, and go into the wilderness clothed in camels hair, and eating locusts and wild honey, than to be a fat minister in a fat pulpit, supporting himself luxuriously by betraying God and playing into the hands of the devil.
2. In public sentiment itself. It refuses to take high moral ground, and to be just and earnest. To a certain extent the evil is less in newspapers, yet it is seen very glaringly there also. We are not deficient in newspapers, which, when they are angry, avenge their prejudices and passions with great violence. But to be calm, to be just, and then without fear or favour, discriminatingly but intensely to mark and brand iniquity, and to defend righteousness–this is to make a newspaper a sublime power over the community. Alas! that there should be so few such newspapers. I think it high time that we should speak more frequently on this subject. The want of indignation at flagrant wickedness is one of the alarming symptoms of our times. (H. W. Beecher.)
Abhorrence of evil
It needs no special meditation on natural history, if one meets a bear, a wolf, or a lion, to enable him to determine what he shall do. There is no time for raising questions of fact. Men do not stop to say, After all, has not this leopard, that is so beautiful, been rather misunderstood? and may there not be a way of treating him which shall win him to beauty within as fine as the beauty that is without? Men do not reason so about serpents, or scorpions, or tarantulas, or stinging creatures of any kind. Men have a very short process of dealing with them; they treat them to the foot or to the hand without hesitation; and they must, or accept annihilation, or else fly. Men are instant, uncompromising in their action, at times, because there are certain great tendencies that stand connected with a mans life which, it has entered into the common sense of men, are so dangerous that they are to be abhorred instantly. If one wants to carry a tarantula into the lecture-room for the purpose of instruction in natural history, and wants to subject him to various experiments, that is one thing; that is professional; but for common life, and for common folk, we kill such creatures. (H. W. Beecher.)
Six should be hateful
Let me illustrate this very simply. Here is a knife with a richly-carved ivory handle, a knife of excellent workmanship. Yonder woman, we will suppose, has had a dear child murdered by a cruel enemy. This knife is hers, she is pleased with it, and prizes it much. How can I make her throw that knife away? I can do it easily, for that is the knife with which her child was killed. Look at it; there is blood still upon the handle. She drops it as though it were a scorpion; she cannot bear it. Put it away, saith she, it killed my child! Oh, hateful thing! (C. H. Spurgeon.)
Cleave to that which is good.—
Cleaving to that which is good
I. What is good. That which has all things required to its perfection. There is–
1. Transcendent good, God (Luk 18:19).
2. Natural good, perfect in its nature (Gen 1:31).
3. Moral good, conformity to right reason (1Ti 2:3).
II. What is it to cleave to that which is good.
1. To approve of it.
2. To desire it.
3. To be constant in practising good works, so as to cleave to them and be one with them.
III. Why are we to cleave to that which is good. Because–
1. We are constantly receiving good from God.
2. We are commanded to be always doing good (Luk 1:75; Pro 23:17; Psa 119:96).
3. When we do not good we sin.
IV. How are we always to do good. To this is required–
1. Faith in Christ.
(1) Nothing is in itself good, but what is done by His grace (Joh 15:5).
(2) Nothing accepted but by His merit (Isa 64:6; 1Pe 2:5).
2. It must be agreeable for the matter, to the Word of God (Isa 1:12).
3. Done in obedience to that Word (1Sa 15:22).
4. Understandingly (1Co 14:15).
5. Willingly (Psa 110:3).
6. Cheerfully (Psa 40:8).
7. With the utmost of our power (Ecc 9:10).
8. In faith (Rom 14:23).
9. Humbly.
(1) Not vainly thinking that good works come from thyself (2Co 3:5).
(2) Nor expecting salvation by them.
10. To the glory of God (Mat 5:16; 1Co 10:31).
V. Cleave to that which is good, so as always to do it. Consider:
1. How honourable an employment it is (1Sa 2:30). The work–
(1) Of angels (Heb 1:14).
(2) Of Christ (Act 10:38).
(3) Of God (Gen 1:1-31.).
2. How pleasant.
(1) Thy conscience will hereby be void of offence (Act 24:16).
(2) Thy heart rejoicing in the love of God (Php 4:4).
3. How profitable. Hereby thou wilt gain–
(1) Honour to thy religion.
(2) Gods favour to thyself (Isa 66:2).
(3) An assurance of thy interest in Christ (Jam 2:26).
(4) The concurrence of all things to thy good (Rom 8:28).
(5) Eternal happiness (Mat 25:46). (Bp. Beveridge.)
Cleaving to theft which is good
We all know how the ivy clings to the wall or to the tree, casts out innumerable little arms and tentacles by which it attaches and fastens itself to it, seeking to become one with it, to grow to it, so that only by main force the two can be torn asunder. It is something of this kind which is meant here. In such fashion cleave to that which is good; and if to that which is good, then, as the sole condition of this, to Him that is good, who is the Good, the Holy, the Just One. (Abp. Trench.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 9. Let love be without dissimulation.] Have no hypocritical love; let not your love wear a mask; make no empty professions. Love God and your neighbour; and, by obedience to the one and acts of benevolence to the other, show that your love is sincere.
Abhor that which is evil] Hate sin as you would hate that hell to which it leads. signifies to hate or detest with horror; the preposition greatly strengthens the meaning. , Styx, was a feigned river in hell by which the gods were wont to swear, and if any of them falsified this oath he was deprived of his nectar and ambrosia for a hundred years; hence the river was reputed to be hateful, and signified to be as hateful as hell. Two MSS. read , which signifies hating in the lowest sense of the term. The word in the text is abundantly more expressive, and our translation is both nervous and appropriate.
Cleave to that which is good.] Be CEMENTED or GLUED to that which is good; so the word literally signifies. Have an unalterable attachment to whatever leads to God, and contributes to the welfare of your fellow creatures.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The former exhortations respect church officers in particular; those that follow concern all Christians in general. He begins with love, because that is a radical grace; other graces, and gracious actions, do spring from it, and must be accompanied with it. By love here, you may understand the love of God, or of our neighbour: the latter seems chiefly to be intended. The great requisite in love is this, that it be without dissimulation, or (as the word is) without hypocrisy; i.e. that it be sincere and unfeigned, 2Co 6:6; 1Pe 1:22. It must not be in word and in tongue only, but in deed and in truth, 1Jo 3:18.
Abhor that which is evil; do not only avoid it, but hate it, and that as hell itself. The simple verb imports extreme detestation, and it is aggravated by the composition: see Psa 119:104; Amo 5:15.
Cleave to that which is good; be glued to it; so the word signifieth. Things that are glued together are hardly disjoined. The same word is used of the union and conjunction between man and wife: see Mat 19:5; Eph 5:31.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. Let love be withoutdissimulation“Let your love be unfeigned” (as in2Co 6:6; 1Pe 2:22;and see 1Jo 3:18).
Abhor that which is evil;cleave to that which is goodWhat a lofty tone of moralprinciple and feeling is here inculcated! It is not, Abstain from theone, and do the other; nor, Turn away from the one, and draw to theother; but, Abhor the one, and cling, with deepest sympathy, to theother.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Let love be without dissimulation,…. The apostle having given out suitable exhortations to the officers of this church, ministers and deacons, proceeds to stir up to the exercise of grace, and the discharge of such duties as were common to all the members of the church; and begins with “love”, which is the cement of saints, and the bond of perfectness, without which all the gifts that men have, the profession they make, and works they do are of no avail, and they themselves nothing. Here it is to be taken, in the largest and most comprehensive sense, for love to God, Christ, the saints, and fellow creatures, and ought, with respect to each, to “be without dissimulation”; or “hypocrisy”: love to God should be with all the heart, soul, and mind, otherwise the fear of him, and obedience to him, will be only outward, formal, customary, and hypocritical; love to Christ should be with sincerity, and so it is where it is right, hearty, and genuine; such can appeal to him as the searcher of hearts, that from the heart they love him; and love to one another should be not in word, and in tongue only, but in deed and in truth; yea, the love professed to fellow creatures, ought never to be through fear of men or mercenary views, but honest, upright, and sincere.
Abhor that which is evil; sin, both in its principle and in its actings; it being hateful to God, Father, Son, and Spirit, contrary to the nature, being, and perfections of God, a transgression of his righteous law, exceeding sinful in itself, and pernicious in its effects and consequences; for all which it is to be abhorred by the saints: the word , here used, designs the greatest aversation imaginable, a turning away from it, as what is the most loathsome, detestable, and abominable; and such an hatred of it with horror, as of the Stygian lake, or hell itself:
cleave to that which is good; to God, who is originally, infinitely, and immutably good; who is good in his nature, and works, and to all his creatures, and especially his chosen people, and therefore should be cleaved unto; to his will, his ways, and worship; and to Christ the good shepherd of the sheep, the Lamb that is to be followed and cleaved unto, whithersoever he goes; and to the good Spirit of God, after whom we should walk, and not after the flesh; and to the good people of God, assembling with whom should not be forsaken; and to the good Gospel of Christ, and the truths of it, which should be held fast; and to the ordinances of the Gospel, which ought to be constantly attended on; and to every good work, to which we should be ready, careful to maintain, and ever follow, both among ourselves and all men: they should even be glued unto it, as the word here signifies.
Fuente: John Gill’s Exposition of the Entire Bible
Without hypocrisy (). Late double compound adjective for which see 2Co 6:6. Hypocritical or pretended love is no love at all as Paul describes in 1Co 13.
Abhor (). Old verb with intensive () dislike, only here in N.T. The present active participle is here employed in the sense of the present active indicative as sometimes happens with the independent participle (Robertson, Grammar, pp. 1132ff.). This same idiom appears with (cleaving) for which verb see on 1Co 6:17, with (preferring) in verse 10 (old verb here only in N.T.), and with the participles in verses 11-13 and again in verses 16-18. One can supply if he prefers.
Fuente: Robertson’s Word Pictures in the New Testament
Love [ ] . The article has the force of your. See on loveth, Joh 5:20.
Without dissimulation [] . Rev., without hypocrisy. See on hypocrites, Mt 23:13.
Abhor [] . Lit., abhorring. The only simple verb for hate in the New Testament is misew. Stugew, quite frequent in the classics, does not occur except in this compound, which is found only here. The kindred adjective stughtov hateful, is found 1Ti 3:3. The original distinction between misew and stugew is that the former denotes concealed and cherished hatred, and the latter hatred expressed. The preposition ajpo away from, may either denote separation or be merely intensive. An intense sentiment is meant : loathing.
Cleave [] . See on joined himself, Luk 14:15. Compare Act 17:34; 1Co 6:16.
Fuente: Vincent’s Word Studies in the New Testament
1) “Let love be without dissimulation,” (he agape anupokritos) “Let love be or exist unassumed,” without pretence, or unhypocritically; The sentiment of this chapter is saturated with the principle of supreme love, with 1Co 13:1-13 as its counterpart. See also 1Pe 1:22; 1Jn 3:18; 1Ti 1:5; 2Co 6:6.
2) “Abhor that which is evil,” (apostugountes to poneron) “Shrink back or away from, draw back from, or abhor the wicked,” ways and things that are wicked, even hate the wicked in every kind and degree, Psa 34:14; Pro 8:13; Amo 5:14-15.
3) “Cleave to that which is good,” (kollomenoi to agatho) “Be cleaving or holding emotionally, steadfastly, continually to the morally and ethically good,” to the ways and things that are divinely sanctioned. In purpose of heart men are to cleave to the Lord and the good, Act 11:23. Let it be said of each believer, as it was of our Lord “he went about doing good,” Act 10:38. Even a good name is to be sought and held, Pro 22:1; Php_4:8.
Fuente: Garner-Howes Baptist Commentary
9. Let love be, etc. Proceeding now to speak of particular duties, he fitly begins with love, which is the bond of perfection. And respecting this he enjoins what is especially necessary, that all disguises are to be cast aside, and that love is to arise from pure sincerity of mind. It is indeed difficult to express how ingenious almost all men are to pretend a love which they really have not, for they not only deceive others, but impose also on themselves, while they persuade themselves that those are not loved amiss by them, whom they not only neglect, but really slight. Hence Paul declares here, that love is no other but that which is free from all dissimulation: and any one may easily be a witness to himself, whether he has anything in the recesses of his heart which is opposed to love. (390) The words good and evil, which immediately follow in the context, have not here a general meaning; but evil is to be taken for that malicious wickedness by which an injury is done to men; and good for that kindness, by which help is rendered to them; and there is here an antithesis usual in Scripture, when vices are first forbidden and then virtues enjoined.
As to the participle, ἀποστυγούντες , I have followed neither [ Erasmus ] nor the old translators, who have rendered it “ hating, ” ( odio habentes 😉 for in my judgment Paul intended to express something more; and the meaning of the term “turning away,” corresponds better with the opposite clause; for he not only bids us to exercise kindness, but even to cleave to it.
(390) “Love,” says an old author, “is the sum and substance of all virtues. Philosophers make justice the queen of virtues; but love is the mother of justice, for it renders to God and to our neighbor what is justly due to them.” — Ed.
Fuente: Calvin’s Complete Commentary
(9) Without dissimulation.The same Greek word is translated unfeigned in 2Co. 6:6; 1Ti. 1:5; 2Ti. 1:5, and without hypocrisy in Jas. 3:17. This last is the most literal rendering, and brings out the resemblance to Mat. 23:13, et al.
Abhor that which is evil.This clause seems linked on to the last through the word without hypocrisy: Let your love arise from genuine and deep emotion; let the basis of your character be an intense hatred of evil and as strong an adhesion to good. The Apostle does not here enter into the more difficult question as to how those in whom these emotions are naturally weak are to strengthen them. Perhaps no shorter advice is to be given than become Christians.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
(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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Common mutual affections , Rom 12:9-16 .
In this paragraph the qualities required are really within the sphere of the Christian Church, as promoting the common unity and edification.
Fuente: Whedon’s Commentary on the Old and New Testaments
9. Love be without dissimulation Literally, unhypocritical. Let it be in the reality, in opposition to its non-existence; and let it be pure from any factitious display or even pretence.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Let love be without hypocrisy. Abhor what is evil. Cleave to what is good.’
As befits a depiction of the teaching of Jesus the list commences with the requirement to love truly. We are called on to reveal love in our lives, love for our fellow-Christians, and love for our fellowman, a love that is genuine and true. Note that he assumes that the Christian will ‘love’. It is so basic to being a Christian that it does not have to be ‘required’ of them. Rather his emphasis is on what kind of love it should be. It is not to be like the love of an actor playing a part. It is to be genuine and from the heart. Such love was at the very heart of the teaching of Jesus. For with regard to our fellow-Christians Jesus said, ‘this I command you, that you love one another as I have loved you’ (Joh 15:12). ‘In this will all men know that you are My disciples, if you have love one for the other’ (Joh 13:35). It is a self-giving love. We are thus to love with a love like the love that Jesus has for us, a love which is sure, pure and permanent, a love which never fails. A good description of this love is found in 1Co 13:4-8, a passage which we should retain in our hearts. And towards all men we are to be ‘perfect in love’, even towards our enemies (Mat 5:43-48). We are to love our neighbour, and the stranger who is among us, in the same way as we love ourselves (Lev 19:18; Lev 19:34).
This love will be revealed in our hating of what is evil or injurious, and our clinging firmly to what is good or helpful. This is an important point. Love is concerned always to root out evil, not by being judgmental, but by its own example and purity and determination. It ever strives for the highest good. Thus in Amo 5:15 we are told to ‘hate the evil and love the good’, words which parallel this verse. Compare also Psa 97:10. Love does not compromise with what is evil or injurious. Rather it hates it because of the harm it does. So what is evil is firmly to be put aside, it is to be abhorred. But in contrast we are to stick firmly to what is good like glue. It is a life choice. We must hate all that causes harm to others. Our whole lives must be directed towards what is good, and honourable, and true. See Php 4:8.
Fuente: Commentary Series on the Bible by Peter Pett
A Call To Fulfil The Law Of Christ And Of The Scriptures. The Working Out Of Love (12:9-21).
Having dealt with what was necessary for the edifying and upbuilding of the body of Christ, Paul now turns to what is required of Christians as they live ‘in newness of life’ (Rom 6:3-4). In the terms of chapter 6 we are to be ‘slaves of righteousness’ (Rom 6:18). The injunctions appear in one sense to be a miscellany, but they cover various aspects of daily experience, and they present us with a picture of the full-orbed Christian life. We can see behind the exhortations that follow both the teaching of Jesus, and that of the Old Testament Scriptures (specifically in Rom 12:19). They present a general guide for living, and a call for Christians to let their love work itself out, both in the church fellowship, and in the world
Fuente: Commentary Series on the Bible by Peter Pett
The Gospel in Relation to Social Duties Rom 12:9-12 focuses on the church’s social duty to society. The Church is also united within a society, so that this obligates us to social duties with our fellow man (Rom 12:9-21).
In contrast to dealing with those who have particular gifts in Rom 12:6-8, Rom 12:9-21 deals with virtues in which all members of the body of Christ must walk. However, just as Paul dealt with the priority of the love walk after teaching on the gifts of the Spirit in 1 Corinthians 12-14, so does he follow a teaching of the gifts with a passage on love.
Rom 12:9 Let love be without dissimulation. Abhor that which is evil; cleave to that which is good.
Rom 12:9
[211] Kenneth Hagin, Love the Way to Victory (Tulsa, Oklahoma: Faith Library Publications, c1994, 1995), 239.
Word Study on “cleave” The Greek word “cleave” ( ) (G5823) means “to glue, stick.”
Comments – In the same way that Paul undergirds the operation of the gifts of the manifestation of the Holy Spirit listed in 1Co 12:9-10; 1Co 12:28-31 by following it with an entire chapter on love (1 Corinthians 13), so does Paul do the same after presenting the spiritual gifts of Christian service in Rom 12:6-8. In order for them to be used effectively and long-term, they must all be undergirded with the love walk. We serve God with our individual gifts and callings as an act of love. Our motive is not to exalt ourselves, but to build up others in the body of Christ. Paul tells us to let our acts of love towards others be from our heart, genuine, and not by pretending in order to please people. Paul then proceeds to give examples of this genuine love walk amongst society in the rest of this passage of Rom 12:9 b-21.
Illustration – A good example of a man who had genuine love and abhorred evil was Job (Job 1:1).
Job 1:1, “There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil.”
Rom 12:10 Be kindly affectioned one to another with brotherly love; in honour preferring one another;
Rom 12:10
Rom 12:10 Word Study on “preferring” – Strong says the Greek word “preferring” ( ) (G4285) means, “to lead the way for others, i.e. show deference.” BDAG says it means, “to try to outdo one another in showing respect.”
Rom 12:11 Not slothful in business; fervent in spirit; serving the Lord;
Rom 12:11
Rom 12:11 “fervent in spirit” Word Study on “fervent” – Strong says the Greek word “fervent” ( ) (G2204) literally means, “to be hot,” and figuratively, “to be fervid, (earnest).” BDAG says it means, “boil, seethe.”
Comments – The RSV reads, “Be aglow with the Spirit.” Goodspeed says, “Be on fire with the Spirit.” Kenneth Hagin says this phrase means, “Be filled with the Spirit.” [212]
[212] Kenneth Hagin, Following God’s Plan For Your Life (Tulsa, Oklahoma: Faith Library Publications, c1993, 1994), 23.
We can recognize those who are “aglow” with the Spirit. For example, in Act 6:1-3, the twelve apostles told the believers in Jerusalem to “look out” for seven men who were aglow with the Holy Spirit, full of wisdom and honest. Thus, this attribute is recognizable.
Rom 12:12 Rejoicing in hope; patient in tribulation; continuing instant in prayer;
Rom 12:12
Rom 12:12 “continuing instant in prayer” Word Study on “continuing instant” Strong says the Greek word “continuing instant” ( ) (G4342) means, “to be earnest towards, to persevere, to be constantly diligent.”
Comments We could translate the phrase to mean, “devoted to prayer.” Note:
1Th 5:17, “Pray without ceasing.”
Rom 12:13 Distributing to the necessity of saints; given to hospitality.
Rom 12:13
Comments – Note our responsibility to the brethren:
Gal 6:10, “As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith .”
Rom 12:13 “given to hospitality” – Word Study on “given to” – Strong says the Greek word, “given to” ( ) (G1377) means, “to pursue.”
Rom 12:14 Bless them which persecute you: bless, and curse not.
Rom 12:15 Rom 12:15
Rom 12:16 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.
Rom 12:16
1Pe 3:8, “Finally, be ye all of one mind , having compassion one of another, love as brethren, be pitiful, be courteous:”
Rom 12:16 “Mind not high things, but condescend to men of low estate” Word Study of “mind” Strong says the Greek word “mind” ( ) (G5426) means, “to exercise the mind, i.e. entertain or have a sentiment or opinion.” “associate.” BDAG says it means, “set one’s mind on, be intent on.”
Word Study of “condescend” Strong says the Greek word “condescend” ( ) (G4879) means, “to take off together, i.e. transport with (seduce, yield).” BDAG say it means, “to accommodate yourself to humble ways.”
Scripture References – Note similar verses:
Jas 1:9-10, “Let the brother of low degree rejoice in that he is exalted: But the rich, in that he is made low: because as the flower of the grass he shall pass away.”
Jas 2:5, “Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?”
Rom 12:16 “Be not wise in your own conceits” Scripture References – Note similar verses:
Pro 3:7, “Be not wise in thine own eyes: fear the LORD, and depart from evil.”
Isa 5:21, “Woe unto them that are wise in their own eyes, and prudent in their own sight!”
Rom 12:16 Comments Rom 12:16 is essentially a restatement of Rom 12:3 in which Paul says, “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.” The message is the same, exhorting every believer to walk in humility with one another.
Rom 12:17 Recompense to no man evil for evil. Provide things honest in the sight of all men.
Rom 12:17
Illustration – On the Thanksgiving eve of 1982, Steve and Lynn Everett’s car had its back windshield smashed with a concrete block by a group of young men driving by their house. They had to make the decision to forgive and to not pay back the villains that did this evil deed.
Rom 12:17 “Provide things honest in the sight of all men” Comments – The ASV reads, “Take thought for things honorable in the sight of all men.”
Illustration – One day, while doing handiwork for a living in the mid-1980’s, I was given US$ 230 in cash from a customer in order to purchase construction materials for his home. Since I could not get to the job immediately to begin work, as I had told them, I delivered the materials at this home. I then left a note that I would begin work in the morning. I was trying to show myself as an honest individual, even to this lost man and wife. While unloading the materials that day, the Lord quickened this verse to me, showing me how I was walking the Word of God.
Rom 12:18 If it be possible, as much as lieth in you, live peaceably with all men.
Rom 12:18
Rom 12:19 Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.
Rom 12:19
Illustration (1) David was a man who learned to let God avenge his enemies. Many of the psalms are prayers to God in which he delivers his enemies over to God’s wrath.
Illustration (2) – We take vengeance many times with the tongue.
1Co 6:7, “Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?”
Mat 5:39, “But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.”
Illustration (3) – In Mowat Junior High School, I was once slapped on both sides of cheek by another student named Ricky Langford. He slapped my first cheek, and I remembered Mat 5:39, so I turned the other cheek, and he slapped it also. In the summer of 1982, this same young man shared his conversion testimony with me in the Springfield Methodist Church in Panama City, Florida. He later joined a church that I was pastoring. I became his pastor for a while.
Rom 12:20 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.
Rom 12:21 Rom 12:21
Mat 12:25, “And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand:”
Rom 12:21 Comments – Anger can become a stronghold in a person’s life if he continually gives place to it. The continual practice of responding in anger causes it to become a part of our character. The Scriptures teach us not to respond to our feelings of anger, but rather, train ourselves by responding with good works. For most, if not all, of us this is a learning process that is being worked out in us by the Holy Spirit.
Fuente: Everett’s Study Notes on the Holy Scriptures
The Christian’s conduct in his personal relations:
v. 9. Let love be without dissimulation. Abhor that which is evil; cleave to that which is good.
v. 10. Be kindly affectioned one to another with brotherly love, in honor preferring one another;
v. 11. not slothful in business; fervent in spirit; serving the Lord;
v. 12 rejoicing in hope; patient in tribulation; continuing instant in prayer;
v. 13. distributing to the necessity of saints; given to hospitality.
v. 14. Bless them which persecute you; bless, and curse not.
v. 15. Rejoice with them that do rejoice, and weep with them that weep.
v. 16. 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. The apostle now speaks in general of the Christian’s relation to his fellow-Christians and to his fellowmen. Of love in general he says that it should not be dissimulated, consisting not merely in words, but in sincere deeds; it should come from the heart and truly desire the welfare of one’s neighbor. It is a feature of such true love that it will not hesitate to rebuke every form of sin and trespass, and likewise to acknowledge and further the good which it finds in one’s neighbor. This admonition is incidentally a summary of all the exhortations now following. So far as brotherly love is concerned, your love toward each other and toward one another as children in the one great family of God should be tenderly affectioned. The relation of believers toward one another, as members of the one body of Christ, as possessors of the same faith in the redemption of their Savior, is, in a way, more intimate than that of blood relation between members of a family. And therefore it should be tender and affectionate in its manifestations. And with this love should be connected mutual respect: through honor preferring one another, going before each other in giving honor. There should be a friendly rivalry between Christians to outdo one another in every form of kindly reverence as partakers of the same grace of the heavenly Father. A mere passive feeling, however, is not sufficient, according to the apostle’s admonition: In zeal or willingness not lazy, fervent in spirit, serving the Lord. When it comes to the question of serving one’s brother or neighbor in any way, there should be no hesitating, laggard steps, and we should not grow indolent or weary. Rather, should our spirit be fervent with eagerness, we should be interested in his welfare with persevering enthusiasm. And, with a decent regard for the exigencies of the various circumstances of life, the Christian should nevertheless never forget that his activity and zeal is actuated and governed by the desire to serve Christ a factor which will tend also to keep down any thought of self-exaltation and pride in the performance of our duties. The thought that the Christians in all the works of their calling are in the service of the Lord will have a further beneficial effect: As to hope, full of gladness; they will rejoice inasmuch as they are partakers of Christ’s sufferings, that they may also become partakers of His glory, 1Pe 4:13. As to oppression, distress, misery, tribulation of every kind, patient; remembering always that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed, Rom 8:18. In prayer, be intent and persevering; the Christians should apply themselves to this indication and manifestation of their spiritual life with all ardor and importunity, as the Lord so often admonishes them, not with conventional deadness, but with the zeal which grows from firm trust in His fatherly goodness.
Having thus shown just how the feeling of personal service toward God will influence the Christian’s personal conduct, the apostle again turns to his relation toward his neighbor, vv. 13-16. Take part in the needs of the saints, let them be your earnest concern as well as those with which you have to battle, make their necessity your own and act accordingly. And this is further explained: Following after hospitality. Because believers are members of the body of Christ, they will naturally share their sorrows as well as their joys. During times of persecution, such as often came upon the early Christians, there was great need for the believers to entertain the strangers of the household of faith, as they were driven from their homes by tyrants. But in the midst of such persecutions the Christians were not to forget the example and the command of their Lord as to their enemies: Bless those that persecute you; bless, and do not curse. For the sake of emphasis the apostle repeats his admonition that the believers must be active in blessing their enemies. Even if persecution rises to unbearable heights, Christians must cultivate the habit of wishing well to their persecutors. “It is not sufficient to avoid returning evil for evil, nor even to banish vindictive feelings; we must be able sincerely to desire their happiness. ” (Hodge.) And in cultivating this state of mind, we shall find ourselves all the better able to heed the admonition that again concerns chiefly the brethren: to be glad with those that are glad, to weep with those that weep. The interest of a Christian brother or sister enhances their joy over any blessing of the Lord; and their sympathy relieves any heavy burden, especially if their words are not the conventional, stereotyped phrases of so-called polite society, but the words of heartfelt compassion dictated by the love of Christ. That same love will also effect this, that Christians think the same thing toward one another; a feeling of concord, or harmony, of unanimity governs their actions, Php_2:2 ; Php_4:2 ; 2Co 13:11. Because the love of the Christian for his fellow Christian will always cause him to place himself in the position of the other, therefore he will be able to combat discord and disharmony. All the better will he succeed in this by following the injunction: Not having in mind, not setting your thoughts upon high things, but be willing to be drawn along with the lowly; be not wise in your own estimation. All pride of self is out of harmony with the demands of Christian love; not to be aspiring, but to be humble must be the character of every follower of the lowly Nazarene. Inordinate ambition, which despises all those that have not received equal intellectual or spiritual gifts, on the one hand, together with a contempt for their lowly persons or pursuits, are absolutely inconsistent with the idea of perfect Christian unity which the Lord at all times had in mind. The lowliness of mind which was found in Christ Jesus, who consorted with publicans and sinners, with the very outcasts of society, because they had accepted His message of salvation, must be found in all His true servants. But if any one becomes puffed up by his pride of intellect, by a fancied superiority to others, then he deliberately disrupts the harmony which should characterize the Christian community, and cannot properly lay claim to the spirit that lives in the Master.
Fuente: The Popular Commentary on the Bible by Kretzmann
Rom 12:9 . .] sc . . The supplying of the imperative (comp. Rom 12:7 ), which is rare in the classical writers (Bernhardy, p. 331; Khner, II. 1, p. 37), cannot occasion any scruple in this so briefly sketching hortatory address. is not found in classical Greek, but it occurs in Wis 5:19 ; Wis 18:16 , 2Co 6:6 , 1Ti 1:5 , 2Ti 1:5 , Jam 3:12 , 1Pe 1:22 . Antoninus, viii. 5, has the adverb, like Clem. Cor. II. 12.
The absolute is always love towards others (see esp. 1Co 13 ), of which is the special form having reference to Christian fellowship, Rom 12:10 . As love must be, so must be also faith, its root, 1Ti 1:5 ; 2Ti 1:5 .
The following participles and adjectives may be taken either together as preparing for the . in Rom 12:14 , and as dependent on this (Lachm. ed. min .); or , as corresponding to the personal subject of . (so Fritzsche), see on 2Co 1:7 ; or , finally, by the supplying of as mere precepts, so that after . there should be placed a full stop, and another after in Rom 12:13 . So usually; also by Lachmann, ed. maj ., and Tischendorf. The latter view alone, after . has been supplemented by the imperative of the substantive verb, is the natural one, and correspondent in its concise mode of expression to the whole character stamped on the passage; the two former modes of connection exhibit a formal interdependence on the part of elements that are heterogeneous in substance.
] abhorring . The strengthening significance of the compound, already noted by Chrysostom, Theodoret, Oecumenius, and Theophylact, has been groundlessly denied by Fritzsche; it is quite appropriate in passages like Herod, ii. 47, vi. 129; Soph. Oed. C . 186, 691; Eur. Ion . 488; Parthen. Erot . 8.
and are to be taken generally of moral evil and good; abhorrence of the one and adherence to the other form the fundamental moral character of unfeigned love. The evil and good which are found in the object of love (Hofmann) are included, but not specially meant. Comp. 1Co 13:6 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Rom 12:9-21 . Exhortations for all without distinction , headed by love!
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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]. Abhor26 that 10which is evil; cleave to that which is good. Be kindly affectioned one to another with brotherly love [In brotherly love27 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];28 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]29 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].30 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.31 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,32 Vengeance is mine; I will repay, saith the Lord. 20Therefore33
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 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 12:9.34 It may be doubted whether the Apostle has mentally supplied or . 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 , 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 with the first clause of Rom 12:9, and 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] . We are justified in strengthening 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. . 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 Gods kingdom. The second antithesis unites with this.
Rom 12:10. In brotherly love. . [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, ] . Be lovers as toward those related in blood.
In honour. , 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. . 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 ; hence Alford, and most, prefer the meaning given in the Vulgate: invicem prvenientes. 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. [ , ..] 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.35 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 ones daily task adapting ones self to the moment, to the will of the in the , so that He is served by observing its full meaning. . , 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 ones 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 .
[Serving the Lord, . On the readings, see Textual Note3. The adoption of the reading , which is not so well sustained as that of the Rec., has influenced the exegesis of Dr. Lange throughout the verse. Philippi urges against its equivocal meaning, and the fact that Paul always represents the Christian as free, a servant only to God, or Christ, or righteousnessnever 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 and 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 factnever more noticeable than in these bustling days, when even religious duty partakes somewhat of the spirit of the agethat 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 [ . 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 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 may indeed govern the dative, but the hope is rather the ground than the object of rejoicing, (so Meyer, Alford). De Wette, Philippi: vermge 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 above.R.] The antithesis shows that here the , as formerly the , 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 [ . Alford: , the state in which the is found. Philippi, De Wette, Meyer, &c., think 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 1:9-10 Rom 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 . 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.36
Rom 12:13. Communicating to the necessities of saints [ . See Textual Note4.R.] The believer naturally comes from his own necessity to the necessity of his brethren. . The meaning of the verb .: 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).37Given to hospitality [ , 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. [ …] 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 connectioni. e., that Rom 12:14 is accidentally called forth by the word .38 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. [ , … On the infinitive as imperative, see Winer, p. 296. Meyer fills out the sentence thus: .R.] , 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 [ ]. The participles in Rom 12:16 have been variously construed; now with the preceding imperative , , Rom 12:16, and now with the following ; see Philippi. Because of the great difficulties of such connections, commentators prefer to supply (Philippi, Meyer).39 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. ; 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, proceeds from the . 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.] Chrysostoms view is different: not to regard ones self better than others, and similarly.
Mind not high things [ ]. 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. . 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 is urged. But the antithesis is modified by the change of the verb into . The latter verb denotes, to be carried off, to be taken along with, or, to allow ones 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 Gods 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 used of things. Nor does the Apostles antithesis require the neuter meaning. Alford: In , the are necessarily subjectivethe lofty thoughts of the man. But in . the adjective is necessarily objectivesome outward objects, with which the persons exhorted are . And those outward objects are defined, if I mistake not, by the . Dr. Hodge, and many others, do not decide between the two views.R.]
Be not wise, &c. , … See Rom 11:25. But there the conceit of ones own wisdom constitutes an antithesis to Gods 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 [ . 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, . 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 [ . 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. is referred by Erasmus, Bengel, and others, to what precedes [but this is objectionable]. The clause: as much as dependeth on you, explains the . 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 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 Apostles life plainly shows.R.]
Rom 12:19. Avenge not yourselves, dearly beloved. The additional , loving pressure. [The address becomes more affectionate as the duty becomes more difficult (so Tholuck).R.]
Give place unto the wrath [ ]. 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 ir spatium dare harmonizes very well with this, but the Greek usage of 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 (Schttgen, Morus, and others). Meyer: This would be only a prudential measure.40 The first explanation is raised above all doubt by the addition: Vengeance is mine.41
For it is written, Deu 32:35.Addition: ; see Heb 10:30.
Rom 12:20. Therefore if thine enemy, &c. [ , … See Textual Note8.] The , 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. [ , …] 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 Hengstenbergs 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. 468.42 On the figure of fiery coals, see Tholuck, p. 675.
Rom 12:21. [Be not overcome, &c. , … 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 Solomons Ecclesiastes, this much-mistaken pearl of the Old Testamenta writing whose fundamental thought is, that every thing is regarded vain in consequence of despising eternity in time.
4. The Apostles 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 prayeran 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 notindeed, 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 Gods 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 Gods; 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).Mller: 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 ), 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 forbiddenconformity 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 circumstancesto 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 anothers 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 Christians 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 Davids hand, 1Sa 24:17 ff.
Schleiermacher: The Apostles injunction: Rejoice with them that do rejoice, and weep with them that weep. 1. What is the scope of itwhat are the limits which he has assigned to it? 2. Its connection with our spiritual life in Gods 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 ones 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 itto 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:
[26]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.
[27]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.
[28]Rom 12:11.[The Rec., with . A. B. D2 3. L., most fathers, reads: ; adopted by Beza, Lachmann, Scholz, Tischendorf, De Wette, Philippi, Alford, Tregelles. Dr. Lange, however, follows Griesbach, Mill, Fritzsche, and Meyer, who adopt , 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 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: . 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, ., 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 , 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.
[29]Rom 12:13.[Rec., . A. B. D3.: ; D1. F.: . 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 , which he rejects here, is supported by the same authorities as the reading (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.
[30]Rom 12:16.[See Exeg. Notes.
[31]Rom 12:17.[After , A3., Polycarp, &c., insert ; F. G., Vulgate, Gothic, many fathers, insert . . These additions are rejected by all modern editors, as taken from Pro 3:4, where the LXX. reads: .Instead of (Rec., . B. D3. L., versions and fathers), A2. D1. F. &c., have , which probably arose from the previous insertion.
[32]Rom 12:19.[From Deu 32:35, where the LXX. reads: . Heb.: , mine is revenge and requital. The same thought is found, Jer 28:6. Heb 10:30 quotes precisely as here.
[33]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: ( 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 alone; so Tischendorf. . A. B.: (Lachmann, Meyer, Alford). Other variations occur in the fathers. It is difficult to decide. Probably was the original reading, then rejected because the inference was not understood, or to conform to the LXX.; then substituted, as a connecting particle was deemed necessary. Certainly is lectio difficilior. Even Alford seems inclined to adopt it.R.]
[34][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.]
[35][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 trge, 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.]
[36][The idea of 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 bestndig.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 with God, however, is necessary to the exercise of this, and all other virtues, and therefore the Apostle immediately adds: continuing instant in prayer. He finds in this expression two attributes of acceptable prayerperseverance and favorboth implying faith in God.R.]
[37][Meyer paraphrases: having fellowship in the necessities of the saints; i. e., conducting yourselves as though the necessities of your fellow-Christians were your own, and thus seeking to meet them. Stuart: in respect to the wants of the saints, be sympathetic; but the dative is hardly a dative of reference. The intransitive meaning of the verb must be insisted upon (Tholuck, Meyer, and most). Even in Gal 6:6, the transitive meaning must be given up. (Comp. Langes Comm. in loco, p. 150.)R.]
[38][Wordsworth finds a happy play upon the words, (Rom 12:13), (Rom 12:14). It would seem as if the Apostles mind, strained by the pressure of the argument with which it had been laboring, now gracefully and playfully relaxes itself in Christian cheerfulness. In his conciliatory courtesy, he would show his readers what he had said severely concerning them in the former parts of his Epistle, had been spoken in love. So he now says, in a tone of lively affection: Even we Christians, whom the world persecutes, ought to be persecutors; we ought to follow with our blessings and our prayers those who pursue us with rancor and disdain.On the spirit of this injunction, see Hodge in loco, especially the extract from Calvin which he gives.R.]
[39][We retain the imperative form of the E. V. It might perhaps be changed to the participial, as is done in the revision by Five Ang. Clergymen; but this would render a change in punctuation necessary.R.]
[40][Dr. Lange quotes Meyers objection to one single phase of this explanation, and that not the one most prominently urged. Ewald, Jowett, Wordsworth, understand by this view, which they defend, not getting out of the way of the wrath of another, but, allowing it to spend itself upon you, let your enemy have his way. So far from deeming this a prudential step, Jowett defends it from the objection, that common prudence requires that we should defend ourselves against our enemies, by urging that the gospel does not always give counsels of prudence, but of perfection. Meyer, however, opposes the real explanation of these authors, by saying that such a meaning has too little positive moral character; and further, that the prohibition of revenge by no means implies that the personal object is an angry one. These objections are valid ones.R.]
[41][The first explanation is the most natural one; but Alford suggests another, viz.: Anger, generally; proceed not to execute it hastily, but leave it for its legitimate time, when He whose it is to avenge will execute it: make not the wrath your own, but leave it for God. Wordsworth, in defending the third explanation, objects to the first: It could hardly be presented as a Christian dutyto make room for the Divine wrath to work against an enemy. He furthermore defends the ambiguous rendering of the E. V., as excellent from its ambiguity, from not saying too much, and thus inviting study, using this opportunity for opposing a revision. I ever held it a kind of honest spiritual thrift, when there are two senses given of one place, both agreeable to the analogy of faith and manners, to make use of both (Bishop Sanderson). Dr. Wordsworth approves this rule for expositors. His own practice of this spiritual thrift may load to spiritual wealth, but certainly seems to tend to exegetical poverty.R.]
[42][Among these, the reference to the softening by burning coals (Glckler), the inflaming to love (Calovius), the red blush of shame live-glowing coals (Sanctius).R.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
DISCOURSE: 1908
CHRISTIAN DUTIES TO GOD AND MAN EXPLAINED
Rom 12:9-12. Abhor that which is evil; cleave to that which is good. Be kindly affectioned one to another with brotherly love; in honour preferring one another; not slothful in business; fervent in spirit; serving the Lord; rejoicing in hope; patient in tribulation; continuing instant in prayer.
THAT men, who wallow in all manner of uncleanness, should not like to hear the precepts of religion, is easy to be accounted for: but that persons professing godliness should be averse to them, is surprising. Yet it is a fact, that many, whose lives, as far as we can see, are moral, pour contempt upon moral instructions, as having no part in evangelical religion. But these persons are directly at issue with that Apostle, whom they most exalt, and whom, in other respects, they affect to follow. Who is more diffuse, who more minute, than the Apostle Paul, in the instructions which he gives respecting Christian duties? Let us attend to those which are here inculcated. If we took them singly, every one of them would furnish matter for a separate discourse: but, as the Apostle has united them so closely together, we prefer taking them in their accumulated state; because, if by means of it we lose somewhat in point of distinctness, that loss will be more than supplied by the light which they will mutually reflect on each other, and the force that will be derived from a combination of them all.
The Apostle here states the Christians duties,
I.
In general
[We must abhor that which is evil, and cleave to that which is good. The strength of these expressions deserves particular attention. Had we been told to avoid what was evil, and to practise what was good, it would have been sufficient for the regulation of our outward conduct. But religion is to engage the heart; and is to rectify, not merely our acts, but our habits, our dispositions, our taste [Note: Rom 8:5. .]. Sin must be hateful to us: and not gross sin only, but all sin without exception. It is not merely to be formidable to us on account of its penal consequences, but hateful on account of its odious qualities. As God is of purer eyes than to behold iniquity, so are we to be of purer hearts than to regard it with any other feeling than that of utter abhorrence. God calls it that abominable thing which his soul hateth: and in precisely the same light should we view it. The circumstance of its being common, or fashionable, or profitable, or pleasant, should make no difference in our feelings towards it; nor should we be at all more reconciled to it, because the world choose to call it venial. Every deviation from Gods holy law, every opposition to his revealed will, we should consider as debasing, defiling, damning; and every temptation to depart so much as an hairs breadth from the perfect line of rectitude, we should resist even unto blood: We should resist unto blood, striving against sin [Note: Heb 12:4.].
In like manner, and to a like extent, we must cleave unto that which is good, or, as the word imports, be glued unto it [Note: , aggluminati. Beza.]. The effect of glue is to unite things together with such a degree of tenacity, that they cannot afterwards be separated. Now in this way should our souls, when once brought into contact with good, adhere to it, and form with it an indissoluble union. Whether it be good principles or good practice that we are called to embrace, we must never afterwards let them go: We must buy the truth and sell it not. Whatever force be used to separate us from the thing which is really good, we must be firm and unmoved. If, like the Hebrew Youths, we be menaced with a fiery furnace, we must be steadfast to our purpose, not counting our lives dear to us, so that we may but fulfil the will of God, and finish our course with joy [Note: Act 20:24.]. To every one who would draw us from the path of duty, we must make this reply, Whether it be right to hearken unto you more than unto God, judge ye: for we cannot but do what we know to be his will [Note: Act 4:19-20.].]
The Apostle, having thus briefly declared our duty in general terms, proceeds to speak of it,
II.
In a more specific manner
Of those which he particularizes we shall be called to notice three; namely, the duties,
1.
Of kindness
[Here again the language is such as God alone could inspire. Such a sentiment as is here expressed, we are well persuaded, never entered into the mind of an uninspired man: nor do we conceive that it can be expressed with equal brevity and elegance in any other language under heaven. Parents instinctively feel a most tender affection for their offspring. Even the brute creation are penetrated with it perhaps as strongly as the human kind. It arises out of the relation in which they stand to the object of their regards. Now such an attachment we should feel towards all the members of Christs mystical body: yea, we should not merely feel it, as from instinct, but cultivate it from principle [Note: .]. But, inasmuch as this may be only, as it were, an animal feeling, we must have it tempered and refined with brotherly love. In brotherly love there is an union proceeding from a correspondence of mind, and a reciprocation of good offices and kind returns: and this feeling united with the former, knits together the hearts of men in a way that cannot be expressed, nor indeed conceived by any, who are not themselves the subjects of it. It exists not in nature: it is produced only by grace: but wherever it does exist, it raises the object so high in our estimation, that we seem to ourselves low in comparison of him; and, consequently, it makes us prefer him in honour before ourselves. This sentiment is always mutual: each party casts a veil over the defects of the other, and views only his excellencies; whilst, on the other hand, he is slow to admire his own virtues, and intent rather on humbling himself for his faults. This disposition, I say, believers cultivate towards all who are of the household of faith; and all of them thus meeting together upon the same ground, each esteems the other better than himself [Note: Php 2:3.].
Now then we call upon you, brethren, to shew forth this fruit of the grace ye have received. This is the kind of love, and this the measure, which you are to manifest towards all the children of God: and in proportion only as you manifest it, have you any evidence that you belong to Christ [Note: Joh 13:34-35 and 1Jn 3:14.]. If you love him that begat, you cannot but love those who are begotten of him.]
2.
Of diligence
[Religion is not a sentimental feeling only, but a practical and influential power. It produces energy and activity in every soul in which it resides. It regards sloth as one of its most destructive adversaries; and maintains against it an incessant warfare. Believer, hear your duty in relation to this important matter: you must not be slothful in business, but fervent in spirit, serving the Lord. Whatever be the office which you have to perform, it is assigned you by the Lord Jesus Christ, whose servant you are: and you must address yourself to it with an energy of mind, putting forth all your vigour, to execute it as speedily and as completely as you can. You must shake off sloth and listlessness; ever remembering, that he who is slothful in his work is brother to him that is a great waster. It is wisely ordained of God that the idle soul shall suffer hunger, but that the diligent hand shall make rich. Whatever therefore your hand findeth to do, do it with all your might. The consideration, that in all that you are called to do you serve the Lord Christ, should be a constant stimulus to your mind. This is particularly and strongly set forth by the Apostle in relation to servants [Note: Col 3:22-24.] and it applies equally to every person under heaven. O, contemplate that passage in reference to yourselves, and to all the duties of your place and station: and, whether you have received more or less to trade with, labour to improve it to the utmost before the day of reckoning shall arrive. But bear in mind, that your diligence will then only be regarded as a service done to Christ, when you act from an immediate regard to his authority, and with a special view to his glory.]
3.
Of constancy
[In your endeavours to serve the Lord, you will doubtless have to encounter many difficulties. There will be fightings without, and fears within. But, whatever tribulation you may be called to suffer for the Lords sake, you must look to the end for a sure and ample recompence of all your labours, and patiently endure whatever God may see fit to lay upon you, calling upon him continually for mercy, and for grace to help you in the time of need. This is the direction given you in our text; you are to be rejoicing in hope, patient in tribulation, continuing instant in prayer. You are never to faint or be weary in well-doing; but to take the promises of God as your support; and in humble confidence that not one jot or tittle of them shall ever fail, you are to hold fast the rejoicing of your hope firm unto the end. The husbandman plows in hope and sows in hope, and waits patiently for the harvest: and thus must you do. There may be many a storm, and many a blighting wind; but you must commit your every care to God, and expect from him a full, a rich, a sure reward: for Iris unchanging promise is, that in due season you shall reap, if you faint not. At times you will find prayer a most arduous task: there is in the heart of man a continual proneness to draw back from God, and to restrain prayer before him. But you must not yield to this sad propensity: you must continue instant in prayer; knowing that, if you ask not, you cannot have; but if you persevere in earnest and importunate supplications, you must, you cannot but, prevail; yea, you shall be more than conqueror over all that can oppose your spiritual progress.]
See then from hence what true religion is;
1.
How extensive in its offices!
[It comprehends the whole circle of good and evil; it prescribes a line of conduct for us in every thing that relates either to God or man: it occupies, and calls forth into action, every faculty of the soul. Its energies are universal, and without intermission. As reason sits at the helm, and directs the course of the natural man, being so incorporated with him, as it were, as to regulate him unsolicited and unperceived, so does religion preside in the soul of the spiritual man, and direct him in whatever relates either to time or eternity. There is nothing, either great or small, on which it does not exert an influence. O brethren, seek to have religion enthroned in your hearts, and performing in your minds the same offices as reason executes in the minds of unconverted men. Let it be a living principle within you, regulating your every action, word, and thought.]
2.
How lovely in its operations!
[See religion putting Christs yoke upon rebellious man, and bringing his every thought into captivity to the obedience of Christ [Note: 2Co 10:5.]: see it giving to man the very mind of Christ; making him love what Christ loves, and hate what Christ hates, and walking in all things as Christ walked: see it uniting in the bonds of tenderest love the whole family of Christ: see it stirring up every member of that family to activity in all the duties of his place and station, that none shall have any fault to find against him, or any negligence to lay to his charge: and lastly, see it bringing him into a state of habitual fellowship with his God, and a blessed foretaste of the glory that shall be revealed. Is not this good? is not this lovely? Yes, inexpressibly lovely is it: and if men see not a beauty and a comeliness in it for which it is to be desired, it is because they are blinded by the god of this world [Note: 2Co 5:4.]. O beloved, seek to recommend the Gospel, by thus imbibing its spirit, and exhibiting its efficacy in your lives. Let not your hatred of sin, or your love of holiness, be questioned for one moment: but press forward in the habitual exercise of humble love, of unremitting diligence, and of unshaken constancy; that men, seeing your good works, may glorify your Father who is in heaven.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Rom 12:9-21
9 Let love be without dissimulation [“Let love be unfeigned.” Comp.
2Co 6:6 ; 1Pe 1:22 ]. Abhor that which is evil; cleave to that which is good.
10. Be kindly affectioned one to another with brotherly love [“In brotherly-love be affectionate one to another.” The Speakers Commentary points out that the emphatic order of the Greek is lost in the A.V.]; in honour preferring one another:
11. Not slothful in business; fervent in spirit; serving the Lord;
12. Rejoicing in hope; patient in tribulation; continuing instant in prayer;
13. Distributing to the necessity of saints; given to hospitality [ Lit. pursuing hospitality.]
14. Bless them which persecute you: bless, and curse not.
15. Rejoice with them that do rejoice, and weep with them that weep.
16. 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.
“Enmity being the world’s prevailing attitude, how must the Christian meet it?”
17. Recompense to no man evil for evil. Provide things honest [honourable] in the sight of all men.
18. If it be possible, as much as lieth in you, live peaceably with all men.
19. Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.
20. 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.
21. Be not overcome of evil, but overcome evil with good.
The Christian Ideal
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All this is what we ought to be and ought to do, and cannot be and cannot do. No man can live the Sermon on the Mount; it was not intended to be lived. Nor is this intended to be attained in all the perfectness of its meaning, and exemplified in all the minuteness of its spiritual beauty. It was meant as an ideal; something to look up to, something to strive after; the impossible that made the possible more glorious, more fruitful of educational results and spiritual attainments. If any man is smitten on the one cheek, he cannot turn the other also; nor was he meant to do so. The exhortation points in the direction of a Christian quality that is to be striven after, prayed for, earnestly and passionately desired, and nothing is to be done by the Christian contrary to the temper which that aspiration indicates. It is only by setting up the ideal that we can do anything worth doing in the actual. No man is ever satisfied with his work; at best he says, It will do until tomorrow; then I shall improve the colour, then I shall ease the stiffness, then I shall introduce the mystery of distance, then I shall call in the wizardry of atmosphere; meanwhile, this poor hand is tired, and I lay down my instruments and implements; I must sleep myself into some larger faculty. The ideal is not meant to be mocked, it is meant to be striven after. We could not have the possible but for the impossible, the actual but for the poetic and ideal; we could not have the artificial light but for the sun. It is the lofty that makes the lowly what it is, in quality, in loveliness, in fascination. It is eternity that makes time worth living.
“Let love be without dissimulation.” The young know what a dissyllable is; it is a word of two syllables: “dissimulation” is something of two images; plainly, we call it two faces; speaking of some persons we say, They are very two-faced. That is to say, they are hypocrites; they smile with one face and frown with another; they speak honied words, but the poison of asps is under their tongue; they can look what they do not mean. If this word were put in a picture, then it would be represented by two faces; one expressing one emotion, and the other expressing quite a contrary feeling. Paul says, Let there be no hypocrisy in love. The very word “love” ought to be its own protection. Love is one of the substantives that can dispense with epithets. You must not even put a diamond on a wedding ring. The wedding ring is so sensitive it would be hurt by pearl and ruby; it must be magnificent in its simplicity. You must not put epithets to love; it would be like jewelling a wedding ring. Let love be without two-facedness, hypocrisy, double-dealing; let there be no words used that are ambiguous or that can be used in two-shaded senses. Not only must there be no possibility of contrast in the uses of love; there must be no possibility of shading one meaning into another. This is to be the spirit of the Church; a great, honest, frank, radiant love: not necessarily a blindness to infirmity, to disability, but love triumphing over disability, infirmity, and drawback of every kind. It is not love that loves only the lovely. That is refined or calculated selfishness. It is not love that takes out of the orphanage the golden-hair, the blue-eye, the sweet little voice full of meaning and full of possibility, of strength, and grace. That were no love. Love will say, Give me the cripple, the infirm one that nobody else would be troubled with, the ill-looking one; for even ugliness may be refined into beauty, by gentle care, by the education of watchfulness and the motherliness of love: give me the one that everybody else has left. That is love. Yet we say, How kind to have taken a child out of the orphanage, such a beautiful little thing! It is never kind to hang a picture; it is never a mark of divine condescension on the part of man to adorn his chamber with the loveliest work of art: he is kind who takes in the child that everybody else has refused.
Where love is frank, pure, simple, one-visaged, there will come an abhorrence of that which is evil, and a cleaving to that which is good ( Rom 12:9 ). The word “Abhor” is intense. Too much emphasis cannot be imported into its utterance. The very enunciation of the word should itself be a kind of shot or cannon ball. When evil hears how it is regarded it should stagger and fall back to the ground dead. Good is not to be daintily handled, as if we could take it up and set it down and change its position and make a convenience of it: we are to cleave to, to hang on by, to stick to, as for grim life and death. That is how a man is to keep his pledge, his vow; that is how he is to honour his consecration words. Here is the explanation of backsliding, apostasy, dereliction of every grade and form. Men do not abhor that which is evil; their gorge does not rise, their passion does not flame; they are willing that the evil beast should enter the sanctuary and sit down awhile, though the hospitality be but scant. Evil can live on little; if there is any hospitality at all, that will do to begin with. Evil is a hound that can pick up a living on the floor. It is not to be admitted into the place at all; it is to be encountered at the front door with iron, at the back door with steel, at every window with cannon. Can this be done? Not wholly, not in its ideal sublimity; but it is along this line that our efforts are to be made. Men could certainly do more of this work of abhorrence if they chose to do it. No man must find an excuse in the impossibility of fulfilling the ideal. He who does all that is possible entitles himself to do next that which is ideal.
“Be kindly affectioned one to another with brotherly love.” That is difficult. There is a Christian brotherhood that is partial. There are Christians who could not sit in a church where very poor people had sat. There are those who, not disposed to question the theology of anybody, would yet prefer to have a pew that nobody else sat in a pew with a padlock; they do not know what is meant by the expressive phrase, “The enthusiasm of humanity.” Such people do not see the humanity, they only see the clothes; they do not see the man in the sinner, and therefore they do not see the Christ of God in any act of providence or redemption. The idea is wholly based upon the family conception. The Church is to be a family, and the spirit of the family is to be a spirit of affectionateness. There is an affectionateness that is very dainty, exclusive. There is a handkshaking that hands the man away. He who has studied handshaking has studied human nature. It cannot be mimicked. Any man’s handshake reveals him instantly, and he cannot help it. You need not go any further than taking hold of a man’s hand to know what is in his soul. You must of course take him off his guard; if he has prepared himself for the occasion he may deceive even the very elect: but take him the days of the week through, and his hand reveals him. Life is subtle, life is expressive; the character is in every glance and touch and breathing. The quality of the family intercourse is therefore to be a quality of affection.
“…in honour preferring one another.” More literally, In honour anticipating one another, who to be most courteous, who to be first, civil, gentle, helpful. To anticipate is to do before what somebody else was going to do. Hence we say: I have been anticipated: My remarks have been anticipated: My action was anticipated by a day, a week, a month; that is to say, some former speaker has advanced what a succeeding speaker was about to enunciate; some friendly hand has done a week before what another friendly hand was going to do if he had not been forestalled. But anticipation is a critical act. It is not to be done pedantically. There is an effusive courtesy that is hypocrisy; there is a fussy anticipation that cannot live more than a day, because it wears itself out by its unnatural energy; there is an occasional fickle showing of courtesy which is worse than discourtesy itself, because it excites hopes and then disappoints them; it creates an impression favourable to the doer, and then it obliterates that impression, or substitutes for it one that is ungracious. Christian idealism is to be unconscious of its own excellence; it must move with the easy grace that is not aware of its own gracefulness. There must be no violence even in the act of being courteous. A man must not so anticipate another as to outrun and thrust him aside that he himself may gain some honour. There is a withdrawment in favour of another that is as graceful as an advance expressive of personal interest. This cannot be taught in the schools. No man can aspire after this as a mere task-learner or a mere hireling. All this mutual affection, mutual honour, anticipation of courteous service and action, comes out of profound, vital communion with God. No soul can be bathed as it were in the fellowship of Divine communion, and then descend to earth to play the bore, the bully, or the fool. We should know how far any man has been up in heaven by the gentleness and loveliness, the purity and the beauty, of his social behaviour.
“Not slothful in business.” This is a favourite motto with Christian merchants. They quote it as if they lived it. There is an almost suspicious familiarity about the method of the quotation. They will hurry through the morning prayer, yea even through the morning meal, a still greater sacrifice, and leaping to their feet will say, “Not slothful in business!” That is very admirable, but it has nothing whatever to do with this particular text. There are many Biblical texts that urge to industry, faithfulness, mercantile energy, and the like: but this word “business” has no commercial element in it. Where now your plea for abbreviating the morning meal and neglecting the morning psalm? You pleaded apostolic authority for non-apostolic action. What is the “business” referred to by the Apostle? It is spiritual business; it is intercourse with God, it is business with heaven, it is commerce with the skies, it is intercourse with eternity: there, within that line, conduct your imports and exports your imports of grace Divine, eternal; your exports of hosannas, hallelujahs, doxologies, praises, psalms of adoration and thankfulness. The Apostle warns us against slothful piety, piety that takes everything for granted, and that says if it does not pray, some other people will pray; and if it is laggardly in the song, the music will be taken up vigorously by other singers and minstrels. The Church has sunk into slothfulness of piety. The Saviour said, “Wist ye not that I must be about my Father’s business?” The word business is apparently the same in both instances, but in the instance of Christ it is, “Wist ye not that I must be about my Father’s house?” That is the same inner meaning, the same Divine consecration, impulse, and sacrifice, Wist ye not that I must be about my Father’s house, in my Father’s house, in the very centre of it, carrying all its burden, unveiling all its intents, uttering all its music, teaching all its teachers? for me there is no habitation beyond the sanctuary. That is the meaning of the term. So henceforth we must not plead apostolic authority for neglecting Divine obligations.
“Fervent in spirit.” What is the meaning of “fervent”? It is the positive aspect of that which precedes. We have first a negative condition namely, Not slothful in spiritual commerce; then we have an opposite quality, “fervent in spirit.” Here we need another picture to represent the idea to the young, a companion picture to that which typifies the meaning of dissimulation. The meaning of fervent is hot; more than hot, boiling; more than boiling, boiling over. Yes, that is it, ebullient, rising up in fiery bubbles and foam, and overflowing by reason of its ardent energy. Such piety would not be tolerated to-day; it would be called fanaticism, insobriety; it would be regarded as a great remove from religious propriety. What we want to-day is nothing to object to. A great London merchant said to me that even a man of education will go through his place, and the highest compliment he will pay to the finest works in his establishment is, “There is nothing to object to there.” The only thing to object to is that man himself. Think of beauty being dishonoured by a look from such eyes of ignorance! Yet this is what we have to contend with. Our epithets are now such as, Very quiet, Very nice, Very proper, Nothing to object to, Always really quite in accordance with good manners, and Everything was done very placidly. Will you quote the chapter and the verse that commends such epithets and descriptions as applied to Christian service and sanctuary life? It is supposed that there are some epistles that have been lost; what those epistles contained I do not know, but if they contained any such suggestions as yours I can recognise the hand of Providence in their having been lost. Boiling in spirit, ebullient in spirit, running over in spirit, reaching the highest temperature in spiritual zeal.
“Serving the Lord,” as if doing that alone; seeking first the kingdom of God and his righteousness: serving God on the knees; working for God and working with God. But inasmuch as there is very little working now, what wonder that there should be no real service of the Lord in many directions? Work is now looked upon as servile. He who would find an honest man, an Adam Bede, a soul that lived in his carpentry, would find a man to be honoured. But the decadence did not begin at the mechanical point; the decadence began within. When a man’s fervour in religious service cools, his fingers lose their cunning, their energy, their industry, and their work of the world goes down from solidity to superficiality and felony.
We now come to exhortations which we in degenerate days cannot understand: “Rejoicing in hope; patient in tribulation; continuing instant in prayer; distributing to the necessity of saints; given to hospitality.” All that is a foreign tongue to us. It is impossible to us because of our circumstances. A man cannot pray over wine. No man knows what the meaning of “rejoicing in hope” is, who has plenty of money, abounding health, and troops of friends. The people to whom these exhortations were addressed sat in sevenfold night, were searched and torn by the tribulum. They had nought to live on but their prayers. They little thought that the time would come when such expressions as these would lose all meaning in the Church in any section of the world or in any period of civilisation. “Distributing to the necessity of saints.” All that is passed. We now exchange courtesies; we give and take. That is not the meaning of distributing to the necessity of saints. Saints were hunted men, the hounds were after them! if there was any light behind it was the light of some shining weapon lifted in murderous purpose; so the door had to be opened quietly, just enough to get the saint inside, that he might be nursed and fed and comforted, for he had hazarded his life for the Lord Jesus. We never hazarded a limb for the Son of God. “Given to hospitality.” We do not understand the meaning of that expression. Bishops are to be given to hospitality, and yet they cannot be given to hospitality because they have no opportunity. “Hospitality” is not a word that has retained its best meanings. Here again we come upon interchange and exchange; as, for example, he who bids to the feast expects himself to be bidden. That is not hospitality, that is natural and legitimate enjoyment; within its own limits it is proper, and a necessary development of civilisation: but keeping to the text, and to the limits of the apostolic exhortation, the men who were exhorted to be given to hospitality were men who had the care of the church, men who only got bread into the house that they might give it away. There may be a dozen saints here to-night, quoth the old Christian; I must see that I have bread enough for the children; we may be called at midnight: what have we in the house? There are tokens of storm in the air, and the enemy may pounce upon the little churches here and there; see to it that the fire go not out; do not let it blaze too briskly, or the light may be suspected by the enemy, and our very hospitality may be turned to a disadvantage: be careful to draw the curtain, but let the light be ready, and let it not take long to bring the bread out: let us pray for opportunities to give all this bread away. The heroic days of Christianity are dead, in some localities.
“…condescend to men of low estate.” Here we want another picture. The literal meaning is, Be in the stream with them. Do not go down, as who should say, Now I am going to condescend to you, watch how I make the descent. This is not to be an occasional patronage, it is to be a continual brotherhood in living sympathy. Some men can only mix with a certain kind of men. Some persons would not break bread with you, and their bread would poison them if they attempted to break it with me they do not know me. He who is advanced in the Christian life can sit down beside a man whom socially he dislikes. Within what limits are these questions to be settled? If it is a question of personal taste, personal enjoyment, how many persons could we dismiss from the circle of our acquaintance! We are not to live wholly among one set, or we shall go down down in quality, down in compass of mind, down in range of heart. We are to know all kinds of men. It was a “multitude” that followed Christ, and if there were any he did not know it was the respectable people. This man hath gone to be guest with a man that is a sinner.
“Be not wise in your own conceits”: take counsel with one another. Something may be learned even from a fool: let others speak upon the subject. You need not believe all that they say; they need not necessarily be all philosophers of a very high stamp and quality, but out of the mouths of babes and sucklings the Lord hath ordained praise. Sometimes the word of light comes from persons whom we had not credited with the possession of any illuminating power. Listen well; be good hearers: do not suppose that you are infallible, and then go out to condemn any pope.
“…give place unto wrath.” Here we want a fourth picture. It is the idea of standing back that God may work. I am not to stand between God and the object of his providence or ministry; I am to give place to the cannon ball, and it will strike the right object; I am to stand back and let the sword fall where God means it to fall. He is a fool who does his own vengeance “Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; it he thirst, give him drink: for in so doing thou shalt” take the right vengeance upon him. No other religion ever said this. Some religions have tried to say part of it. Mohammedanism says a little part of it. There is a creed which says, If thine enemy be up to the knees in water, offer him a hand; if he be up to the waist in water, offer him a hand; if he be up to the chin in water, put thine hand upon him and drown him. No other religion can go so far as Christianity. Because the Cross works these miracles the Cross shall stand for ever the wonder, the refuge, the hope of the world.
Prayer
Almighty God, we thank thee for thy word. It is eternal music; it comes into our hearts by right; it knows us, it searches us, it brings thee to our love and faith; it opens a way into thy heavens. Thy word has been our strength, our guide and glory all our life; it is so now more than ever. Thy word grows in beauty; thy word is tenderer to us in our distress, more stimulating to us in our indifference, more encouraging to us in the hours of hopelessness: may thy word continue to be our light and our defence, our comforter and our counsellor all the days of our life. Our days are but a handful at the most; the days of our years are threescore years and ten, if by reason of strength they be fourscore years, yet is their strength labour and sorrow; it is soon cut off and we fly away, and are forgotten. Yet if we be in thy Son Jesus Christ our Lord, if we know the fellowship of his sufferings and the power of his resurrection, we shall be where he is, in life eternal, in peace unspeakable. Help us to bring the power of an endless life to bear upon the concerns of these coming and going years; may we know the years that are at thy right hand, then we shall care less and yet care more for the years that give us our opportunities now. For all thy goodness we bless thee. We never thought to see the dawning year; yet, behold thou hast sent it upon us; it is full of promise, it is charged with silent music; we receive it as the gift of God; help us to see it conscientiously, reverently, industriously, and hopefully. May every man resolve not to be the first to speak words of unkindness; may every heart know the joy, the glowing love of forgiveness; may all men stand in a new and higher relation to one another, because of a larger and clearer vision of the Saviour of the world. May this be the best year in our lives; may every day be a long day, may every night be a short night, because of the depth and dreamlessness of our sleep; and may all we think and see, all we purpose and execute, begin, continue, and end in the Lord Jesus. Thus shall the year be all summer, and at night we shall see the vision of God and be thankful. Pity those who begin the year with special trouble, to whom the year is but a new and larger anxiety; look upon hearts that are made bitter with grief, look upon eyes that cannot yet see because of their tears, and sanctify to us all the discipline of life. Especially be with those who are broken-hearted because of domestic sorrow, the wandering child, the prodigal son, the vacant chair, the shattered vow: and give joy upon joy to those whose households are made dear by thy presence and tender by thy love. The Lord hear us, and read himself with his own kind eyes the prayers that are written upon our hearts, but may not be spoken; seeing that we pray at the Cross, the holy, wondrous Cross the Altar of blood. Amen.
Fuente: The People’s Bible by Joseph Parker
9 Let love be without dissimulation. Abhor that which is evil; cleave to that which is good.
Ver. 9. Abhor that which is evil ] Hate it as hell itself, , so the word signifies; Mihi certe Auxentius nunquam aliud quam diabolus erit, quia Arianus, saith Hilary, I shall look upon Auxentius no otherwise than as upon a devil, so long as he is an Arian.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
9 21 .] Exhortations to various Christian principles and habits .
Fuente: Henry Alford’s Greek Testament
9 .] Olsh., De Wette, al., would understand , not , the ellipsis of the imperative being unusual. But I cannot see how this can be here. Clearly the three preceding clauses are hortative ; as clearly, those which follow are so likewise. Why then depart from the prevalent character of the context, and make this descriptive ?
.] This very general exhortation is probably, as Bengel says, an explanation of : our love should arise from a genuine cleaving to that which is good, and aversion from evil: not from any by-ends.
Fuente: Henry Alford’s Greek Testament
Rom 12:9-21 . As far as any single idea pervades the rest of the chapter it is that of the first words in Rom 12:9 : . The passage as a whole has a strong affinity to 1Co 13 , and along with what may be a reminiscence of our Lord’s words, it has something intensely and characteristically Christian. Whatever the grammatical construction may be and all through the chapter Paul displays an indifference in this respect which is singular even in him the intention must be supposed to be hortatory, so that it is most natural to supply imperatives ( or ) with the numerous participles.
Fuente: The Expositors Greek Testament by Robertson
Rom 12:9 . : see 2Co 6:6 , 1Pe 1:22 . Probably the following clauses . . . are meant to explain this. Love is undissembled, it is the un-affected Christian grace, when it shrinks, as with a physical horror, from that which is evil (even in those whom it loves), and cleaves to that which is good. according to Eustath. in Il. [31] , p. 58 (quoted by Wetstein) adds the idea of to that of : the intensifies the idea of aversion or repulsion. Love is not a principle of mutual indulgence; in the Gospel it is a moral principle, and like Christ Who is the only perfect example of love, it has always something inexorable about it. He never condoned evil. is neuter, like , though can be used of persons (1Co 6:16 f.) as well as things.
[31] A(ntiochena), in Blass, a fair rough copy of St. Luke.
Fuente: The Expositors Greek Testament by Robertson
Romans
LOVE THAT CAN HATE
Rom 12:9 – Rom 12:10
Thus far the Apostle has been laying down very general precepts and principles of Christian morals. Starting with the one all-comprehensive thought of self-sacrifice as the very foundation of all goodness, of transformation as its method, and of the clear knowledge of our several powers and faithful stewardship of these, as its conditions, he here proceeds to a series of more specific exhortations, which at first sight seem to be very unconnected, but through which there may be discerned a sequence of thought.
The clauses of our text seem at first sight strangely disconnected. The first and the last belong to the same subject, but the intervening clause strikes a careless reader as out of place and heterogeneous. I think that we shall see it is not so; but for the present we but note that here are three sets of precepts which enjoin, first, honest love; then, next, a healthy vehemence against evil and for good; and finally, a brotherly affection and mutual respect.
I. Let love be honest.
But the place where this exhortation comes in the apostolic sequence here may suggest to us the discipline through which obedience to it is made possible. There is little to be done by the way of directly increasing either the fervour of love or the honesty of its expression. The true method of securing both is to be growingly transformed by ‘the renewing of our minds,’ and growingly to bring our whole old selves under the melting and softening influence of ‘the mercies of God.’ It is swollen self-love, ‘thinking more highly of ourselves than we ought to think,’ which impedes the flow of love to others, and it is in the measure in which we receive into our minds ‘the mind that was in Christ Jesus,’ and look at men as He did, that we shall come to love them all honestly and purely. When we are delivered from the monstrous oppression and tyranny of self, we have hearts capable of a Christlike and Christ-giving love to all men, and only they who have cleansed their hearts by union with Him, and by receiving into them the purging influence of His own Spirit, will be able to love without hypocrisy.
II. Let love abhor what is evil, and cleave to what is good.
But it needs ever to be insisted upon, and never more than in this day of spurious charity and unprincipled toleration, that a healthy hatred of moral evil and of sin, wherever found and however garbed, ought to be the continual accompaniment of all vigorous and manly cleaving to that which is good. Unless we shudderingly recoil from contact with the bad in our own lives, and refuse to christen it with deceptive euphemisms when we meet it in social and civil life, we shall but feebly grasp, and slackly hold, that which is good. Such energy of moral recoil from evil is perfectly consistent with honest love, for it is things, not men, that we are to hate; and it is needful as the completion and guardian of love itself. There is always danger that love shall weaken the condemnation of wrong, and modern liberality, both in the field of opinion and in regard to practical life, has so far condoned evil as largely to have lost its hold upon good. The criminal is pitied rather than blamed, and a multitude of agencies are so occupied in elevating the wrong-doers that they lose sight of the need of punishing.
Nor is it only in reference to society that this tendency works harm. The effect of it is abundantly manifest in the fashionable ideas of God and His character. There are whole schools of opinion which practically strike out of their ideal of the Divine Nature abhorrence of evil, and, little as they think it, are thereby fatally impoverishing their ideal of God, and making it impossible to understand His government of the world. As always, so in this matter, the authentic revelation of the Divine Nature, and the perfect pattern for the human are to be found in Jesus Christ. We recall that wonderful incident, when on His last approach to Jerusalem, rounding the shoulder of the Mount of Olives, He beheld the city, gleaming in the morning sunshine across the valley, and forgetting His own sorrow, shed tears over its approaching desolation, which yet He steadfastly pronounced. His loathing of evil was whole-souled and absolute, and equally intense and complete was His cleaving to that which is good. In both, and in the harmony between them, He makes God known, and prescribes and holds forth the ideal of perfect humanity to men.
III. Let sincere and discriminating love be concentrated on Christian men.
This instinctive, Christian love, like all true and pure love, is to manifest itself by ‘preferring one another in honour’; or as the word might possibly be rendered, ‘anticipating one another.’ We are not to wait to have our place assigned before we give our brother his. There will be no squabbling for the chief seat in the synagogue, or the uppermost rooms at the feast, where brotherly love marshals the guests. The one cure for petty jealousies and the miserable strife for recognition, which we are all tempted to engage in, lies in a heart filled with love of the brethren because of its love to the Elder Brother of them all, and to the Father who is His Father as well as ours. What a contrast is presented between the practice of Christians and these precepts of Paul! We may well bow ourselves in shame and contrition when we read these clear-drawn lines indicating what we ought to be, and set by the side of them the blurred and blotted pictures of what we are. It is a painful but profitable task to measure ourselves against Paul’s ideal of Christ’s commandment; but it will only be profitable if it brings us to remember that Christ gives before He commands, and that conformity with His ideal must begin, not with details of conduct, or with emotion, however pure, but with yielding ourselves to the God who moves us by His mercies, and being ‘transformed by the renewing of our minds’ and ‘the indwelling of Christ in our hearts by faith.’
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
NASB (UPDATED) TEXT: Rom 12:9-13
9Let love be without hypocrisy. Abhor what is evil; cling to what is good. 10Be devoted to one another in brotherly love; give preference to one another in honor; 11not lagging behind in diligence, fervent in spirit, serving the Lord; 12rejoicing in hope, persevering in tribulation, devoted to prayer, 13contributing to the needs of the saints, practicing hospitality.
Rom 12:9 “Let love be without hypocrisy” In the Greek text there were no linking words (asyndeton) in this context which was very unusual in Koine Greek. It might reflect the Hebrew grammatical form behind the Beatitudes of Matthew 5. This grammatical form would emphasize each one of the phrases as a stand-alone truth.
“Hypocrisy” was a theatrical term for “speaking behind a mask.” Love must not be play acting or counterfeit (cf. 2Co 6:6). Love is the characteristic of believers (cf. Joh 13:34-35; Joh 15:12; Joh 15:17; 1Jn 3:11; 1Jn 3:18; 1Jn 4:7-21) because it is the character of God.
“abhor what is evil” This is a present active participle used in the sense of an imperative. Believers need to be surprised and revolted by evil (cf. 1Th 5:21-22). Often we are only surprised by the consequences that directly impact our lives.
NASB, NKJV”cling to what is good”
NRSV”hold fast to what is good”
TEV”hold on to what is good”
NJB”stick to what is good”
This is a present passive (but used in a middle sense) participle used in the sense of an imperative-“be glued to” (cf. LXX of Gen 2:24; Act 8:29 and also Php 4:8; 1Th 5:21-22). Notice the necessity of diligence and perseverance!
Rom 12:10
NASB”Be devoted to one another in brotherly love”
NKJV”Be kindly affectionate to one another with brotherly love”
NRSV”Love one another with mutual affection”
TEV”Love one another warmly as Christians”
NJB”Love each other as much as brothers should”
This was a compound Greek term (phile + storge) combining “brotherly love” with “family love” and is used only here in the NT. Christians are a family. We are commanded to love one another (cf. 1Th 4:9).
This is the first of a series of datives which were placed first in the Greek sentence for emphasis.
NASB”give preference to one another in honor”
NKJV”in honor giving preference to one another”
NRSV”outdo one another in showing honor”
TEV”and be eager to show respect for one another”
NJB”have a profound respect for each other”
This is a present middle (deponent) participle used in the sense of an imperative. Believers must treat other covenant partners as more important than themselves (cf. Eph 4:2; Php 2:3).
Rom 12:11
NASB”not lagging behind in diligence”
NKJV”not lagging in diligence”
NRSV”do not lag in zeal”
TEV”work hard and do not be lazy”
NJB”work for the Lord with untiring effort”
True love produces great energy (cf. Gal 6:9).
NASB, NKJV”fervent in spirit”
NRSV”ardent in spirit”
TEV”with a heart full of devotion”
NJB”with great earnestness of spirit”
This is a present active participle used in the sense of an imperative. It is literally “to boil.” This could refer to the regenerated human spirit or the indwelling Holy Spirit (RSV, cf. Act 18:25; Rev 3:15-16).
“serving the Lord” This is a present active participle used in the sense of an imperative. There is a manuscript variation here. Some of the western family of Greek manuscripts (MSS D*,3, F, and G) read “in time” (kairos) instead of “in the Lord” (kurios). The variant would emphasize serving the Lord and His church as the opportunity arises (cf. Joh 9:4; Eph 5:16).
In all probability the confusion occurred because kurios was misunderstood or misread. The best and oldest Greek manuscripts P46, , A, and B have “serving the Lord.” The UBS4 rates “Lord” as “certain” (A).
Rom 12:12 “rejoicing in hope” This is a present active participle used in the sense of an imperative (cf. Rom 5:2).
The term “hope” was often used in connection with the Second Coming (cf. Rom 5:2; Rom 8:24; Rom 15:13; 1Th 5:8). It is not hope in the English sense of a wish, but in the NT sense of a certain event, but with an ambiguous time element. See full notes at Rom 4:18; Rom 5:2.
“persevering” This is a present active participle used in the sense of an imperative. The term means “active, voluntary, steadfast endurance.”
“in tribulation” As in Rom 5:3; Rom 5:5 “hope” was linked to tribulation (thlipsis). This is the norm for followers of Christ in a fallen world (cf. Mat 5:10-12; Joh 16:1-3; Joh 17:14; Act 14:22; Rom 5:3-4; Rom 8:17; 2Co 4:16-18; 2Co 6:3-10; 2Co 11:23-30; Php 1:29; 1Th 3:3; 2Ti 3:12; Jas 1:2-4; 1Pe 4:12-16). We must not seek it nor shun it! See Special Topic: Tribulations at Rom 5:3.
“devoted to prayer” This is a present active participle used in the sense of an imperative. Prayer is a spiritual discipline and gift that recognizes God’s active hand in history. Believers can affect a loving Heavenly Father. God has chosen to limit Himself to the prayers of His children (cf. Act 1:14; Act 2:42; Act 6:4; Eph 6:18-19; Col 4:2). This makes prayer an awesome responsibility. See Three Crucial Questions About Spiritual Warfare by Clinton Arnold, pp. 43-44, 187-188.
Rom 12:13
NASB, NRSV”contributing to the needs of the saints”
NKJV”distributing to the needs of the saints”
TEV”share your belongings with your needy fellow Christians”
NJB”share with any of God’s holy people who are in need”
The Greek verb koinne means “fellowship with.” This term has a wide range of meaning for Paul. It includes both fellowship in the gospel and physical needs (cf. Gal 6:6). It is even used of sharing Christ’s suffering (cf. Php 3:8-10; 1Pe 4:13) and Paul’s (cf. Php 4:14). To be united with Christ meant to be united with His people at every level! See SPECIAL TOPIC: SAINTS at Rom 1:7.
This is a present active participle used in the sense of an imperative (cf. Pro 3:27; Gal 6:10). Believers are to work hard so as to have more for others, in Jesus’ name (cf. 2Co 8:11-12; Eph 4:28).
SPECIAL TOPIC: KOINNIA
“practicing hospitality” This is a present active participle used in the sense of an imperative. It is literally “pursuing hospitality” (see note at Rom 14:19, cf. 1Ti 3:2; Tit 1:8; Heb 13:2; 1Pe 4:9). This ministry was extremely important in the early church because of the evil reputation of “inns.” This primarily referred to the housing and feeding itinerant Christian ministers.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
love. App-135.
without dissimulations = unfeigned. Greek. anupokritos. Occurances: 2Co 6:6. 1Ti 1:5. 2Ti 1:5. Jam 3:17. 1Pe 1:22.
Abhor = abhorring. Greek. apostugeo. Only here.
that . . . evil = the evil. App-128.
cleave = cleaving. See Luk 15:15.
that . . . good = the good.
Fuente: Companion Bible Notes, Appendices and Graphics
9-21.] Exhortations to various Christian principles and habits.
Fuente: The Greek Testament
Rom 12:9. , love) He treated of faith from Rom 12:3; he is now to treat of love. Verses 9, 10, 11 have respect to ch. 7; Rom 12:12 to ch. 8; Rom 12:13 to ch. 9 and the following chapters, concerning the communion of believers whether Jews or Greeks. The third clause of the sixteenth verse is repeated from ch. Rom 11:25.–, abhorring-cleaving) both in the mind and in the outward manifestation of it, even when at the risk of incurring danger and ill-will. The , the man without dissimulation, is shown in Pro 8:7, Let my lips HATE wickedness; wickedness is an ABOMINATION to my lips. This is rightly connected with love, 1Co 13:6. Very emphatic words. He, who is without hatred of evil, does not really love good. From this passage, the discourse moves forward in pairs of sentences. [There are men 1) who patronise evil and assail good: 2) who love good, but do not abhor evil with that indignation which it deserves: 3) who disdain evil, but cherish good more coldly than is proper: 4) who so abhor evil and cleave to good, as that in their case no one can be ignorant of it.-V. g.]
Fuente: Gnomon of the New Testament
Rom 12:9
Rom 12:9
Let love be without hypocrisy.-Let all demonstrations and professions of love be sincere and without pretense or hypocrisy. Feigned love is hate disguised. Love was so prevalent and so strongly characterized the early church that he who had it not was tempted to simulate it.
Abhor that which is evil;-View with horror and dread and shrink from every evil deed as from a deadly poison, Wrongdoing is the poison of the soul. It unfits for heaven and educates for eternal ruin. A man cannot love and honor the good from the heart without detesting the evil. He must come to abhor it in himself as in others. If it is wrong that he must abhor, he will abhor it in himself more than in others. David says: Through thy precepts I get understanding: therefore I hate every false way. (Psa 119:104). To abhor the wrong does not carry with it the hating of the wrongdoer. He will try to deliver him from the wrongdoing. So a man who loves himself and hates wrong will seek to deliver himself from wrongdoing. A Christian has no right to be neutral between right and wrong. He is under the same obligation to oppose the wrong that he is to maintain the right. But he must do it in the proper manner.
cleave to that which is good.-Follow that which is good, for it is health for the soul and fits for enjoying eternal blessings and glories.
Fuente: Old and New Testaments Restoration Commentary
Living as a Christian
Rom 12:9-21
In this section the Apostle shows how the great principle of consecration must affect the details of conduct. It is most necessary to insist on these practical issues. At some impressive religious convention, where the vision of a surrendered and transfigured life is presented, sensitive souls are led to make the vows and claim the plane of life which have been presented; but on their return to the commonplaces, there is no perceptible improvement in their speech, or tone, or attitude. This induces shame and contempt. Hence the great wisdom of the Apostles particular teaching in this and the following chapters.
The lumbering wagon must be hitched to a star. We must not be star-gazers only. God has endowed us with faith as the receptive faculty, through which we may receive His blessed help. In the power of the Holy Spirit let us set ourselves to our common tasks, thinking humbly and soberly of ourselves, lovingly of our associates, and reverently of God. We are inspired to fulfill the obligations of our position, whether in giving money or in teaching the ignorant; whether in showing mercy or in exercising authority, because all is done as under the eye of the great Master of the household.
Fuente: F.B. Meyer’s Through the Bible Commentary
dissimulation
hypocrisy.
Fuente: Scofield Reference Bible Notes
love: 2Sa 20:9, 2Sa 20:10, Psa 55:21, Pro 26:25, Eze 33:31, Mat 26:49, Joh 12:6, 2Co 6:6, 2Co 8:8, 1Th 2:3, 1Ti 1:5, Jam 2:15, Jam 2:16, 1Pe 1:22, 1Pe 4:8, 1Jo 3:18-20
Abhor: Psa 34:14, Psa 36:4, Psa 45:7, Psa 97:10, Psa 101:3, Psa 119:104, Psa 119:163, Pro 8:13, Amo 5:15, Heb 1:9
cleave: Act 11:23, 1Th 5:15, Heb 12:14, 1Pe 3:10, 1Pe 3:11
Reciprocal: Deu 4:4 – General Deu 10:20 – cleave Deu 30:20 – cleave Jos 6:18 – in any wise Jos 22:5 – cleave Jos 23:12 – cleave 1Sa 28:2 – Surely 1Ki 11:2 – Solomon 1Ch 4:10 – that thou Neh 10:29 – clave Pro 4:27 – remove Isa 1:16 – cease Isa 7:15 – know Isa 56:2 – keepeth his Mic 3:2 – hate Mat 19:5 – cleave Rom 7:15 – what I hate 1Co 13:6 – rejoiceth Gal 5:22 – love Eph 4:15 – speaking the truth Phi 1:10 – ye Phi 4:8 – whatsoever Col 3:12 – mercies 1Th 5:21 – hold 2Th 2:12 – but 2Ti 2:19 – depart Heb 13:1 – General Jam 3:17 – hypocrisy 1Jo 4:21 – General Rev 2:25 – that
Fuente: The Treasury of Scripture Knowledge
2:9
Rom 12:9. Dissimulation means hypocrisy; do not merely pretend to love another. Abhor is from APOSTUGEO which Strong defines, “to detest utterly,” and cleave is from KALLAO, which the same author defines, “to glue, i.e., to stick.” The thought is that Christians should not be halfhearted in their opposition to evil or support of the good.
Fuente: Combined Bible Commentary
Rom 12:9. Let your love (lit., the love) be. The imperative form is to be supplied, there being no verb in the Greek. The participles which follow are to be explained accordingly. This is unusual, but not ungrammatical; since in Rom 12:16-19 this construction recurs. We also supply your, since the article points to the Christian grace they already possess.
Unfeigned, lit., unhypocritical. Comp. the use of same adjective in marginal references; in some of these passages faith is thus characterized, but faith is the root of love. This brief clause is the title of the entire section.
Abhor that which is evil, etc. Christian love will manifest itself in this abhorrence of what is morally evil and permanent adherence to what is morally good. (It is not necessary to restrict the adjectives to what is injurious and what is kind.) This antithesis constitutes the practice of heaven and heavenly life, and its realization is the life of our Lord (Lange).
Fuente: A Popular Commentary on the New Testament
The foregoing exhortations respected church officers in particular; these that now follow concern all Christians in general, and acquaint them with their duties in common conversation. He begins with the grace and duty of love, that being a radical grace, the root from which all other graces and duties spring and flow. This love to one another, the Holy Ghost requires that it be without dissimulation, that is, sincere love: Be kindly affectioned one to another. The word signifies such an affectionate tenderness as a mother bears to the fruit of her womb, and as creatures bear to their young; and no wonder that such a fervent love is required, when laying down our lives for the brethren is commanded, 1Jn 3:16.
Likewise, that our love to others do incline us to give preference unto others; really conceiving others to be more worthy of honour than ourselves, and rejoicing to see them placed in a more useful and honourable post than ourselves.
Yet observe, Though our love must be hot towards our neighbour, it must not hinder us from abhorring that which is sinful and evil in our neighbour: Love without dissimulation, and abhor that which is evil. When we love the persons, we must hate the vices, of men: the love of our friends must not make us in love with their faults; nor must the hatred of men’s vices draw us off from delighting in, and cleaving to, that which is good in any man: Abhor that which is evil, and cleave to that which is good.
Fuente: Expository Notes with Practical Observations on the New Testament
Rom 12:9-11. Having spoken of faith and its fruits, Rom 12:3, he comes now to speak of love. Let love be without dissimulation Not in pretence, but in reality; not in word and tongue only, but in deed and in truth, 1Jn 3:18. In consequence of loving God because he hath first loved you, sincerely love and desire the temporal and eternal welfare of all mankind; and let all your expressions of mutual friendship be as free as possible from base flattery and vain compliment. Abhor that which is evil In every instance; and cleave to that which is good Both inwardly and outwardly, whatever ill-will or danger may follow: practise benevolence and every other virtue with the greatest determination and perseverance of mind. Be kindly affectioned one to another Or, as the very expressive words of the original, , , may be rendered, In love to one another, as brethren in Christ, show that kindness of affection which near relations bear to one another. So Macknight, who justly observes, the force of the word , can hardly be reached in any translation. It is compounded of a word signifying that affection which animals, by instinct, bear to their young; and so teaches us, that Christian charity must be warm and strong, like that, and joined with delight, which the word also implies. In honour preferring one another That is, let each, in his turn, be ready to think better of his brethren than of himself, which he will do, if he habitually consider what is good and excellent in others, and what is evil or weak in himself. It may imply also the preventing others in every office of respect and kindness; and, out of regard to their advantage, giving up, with as good a grace as possible, any thing in which our own honour or personal interest may be concerned. The original words, however, , are interpreted by some, In every honourable action going before, and leading on one another. Not slothful in business That is, being diligent and industrious in your particular callings; or in your endeavours to advance the glory of God, and the good, especially the spiritual good, of one another, as the singular phraseology of the original, , is thought by many to imply: not slothful in the concerns of God and one another, says Dr. Whitby; in care for each other be not slothful, Macknight; perform not your duty slothfully, unwillingly, and heavily, but diligently, Baxter; whatsoever you do, do it with your might, Wesley. Although it is proper that Christians should attend to, and be diligent in prosecuting their temporal business, yet it does not appear that was the chief thing the apostle had in view in this passage. Fervent in spirit Zealous and earnest, especially in all the duties of religion, and in every business diligently and fervently serving the Lord; doing all to God, and not to man; making Gods will your rule, and his glory your end, in all your actions.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 9-21.
The , gifts, are different, as we have just seen. But there is a gift which is at the root of all the rest, and which ought to be common to all believers, that of all those who have no other, viz. love. The church, gained by faith in divine love, lives by love. All who believe, love. When this love is sincere, it produces in every believer a spontaneous ministry, which is carried out in his whole life by the manifold activity of love. This beneficent activity is exercised, first, toward the sympathetic elements the believer finds around him, Rom 12:9-16; then toward the hostile elements which he happens to meet, whether within the church itself or without, Rom 12:17-21.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
[In the last section we were told that spiritual and remarkable gifts are to be exercised in humility. This section deals with the ordinary and natural gifts, and is therefore addressed to the whole church. It shows that these ordinary, natural gifts or faculties are to be employed in harmony with the other Christian graces and virtues, the principal or basic one of which is LOVE. Therefore we may roughly subdivide the section as follows: 1. The faith-life showing love to the friendly or Christian (Rom 12:9-16). 2. The faith-life showing love to the unfriendly or unchristian– Rom 12:17-21] Let love be without hypocrisy. [The apostle opens this section with a call for pure, genuine love, for it is the common or fundamental element of all the virtues of which he is about to write. This love must be unfeigned (2Co 6:6; 1Pe 1:22; 1Jo 3:18). The heart must really feel that measure of affection to which the conduct bears testimony. The Christian must not bear himself “like Judas to Christ, or Joab to Abner: a kiss and a stab”–Johnson.] Abhor [literally, “abhorring”] that which is evil; cleave [literally, “cleaving”] to that which is good. [The participles relate grammatically to “love” as their subject, and explain the two main ways in which an unfeigned love is required to operate. Love is not up to the required standard unless it abhors evil and cleaves to (literally, glues itself to) that which is good. “What a lofty tone of moral principle and feeling is here inculcated! It is not, Abstain from the one and do the other; nor, Turn away from the one and draw to the other; but, Abhor the one and cling with deepest sympathy to the other” (Brown). Objectively it must hate evil even in the character of a loved one, and not fall into Eli’s sin (1Sa 3:13); and it must cling to the good, even in an enemy, and rejoice to increase it. Otherwise love is mere selfishness. “There are,” says Lard, “many Christians, and among them many preachers, who oppose evil, it is true, but they do it so faintly as virtually to countenance it. They will not publicly endorse evil; but they will rather go quietly home, or get out of its way, and leave it to riot unrebuked. They do not abhor it. . . . These men are not obeying Paul.” Subjectively the Christian’s love will make him abhor in himself all retaliatory and revengeful promptings, all injurious and malicious mental suggestions against his enemy, and will hug to his heart every kind and generous and benevolent impulse, whether entertained toward an enemy or a friend. This general love toward all is next specialized, and love toward members in the church is thus described.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
9. Let divine love be free from hypocrisy. In regeneration the Holy Ghost pours this divine love out into your heart (Ch. 5:5). In sanctification the last and least vestige of hypocrisy is eradicated and utterly destroyed, so that your divine love is then free from hypocrisy. Abhorring that which is evil, cleaving unto that which is good. You are not simply to turn away from everything that is wrong, but actually abhor it in the depth of your soul. You are not simply to pursue everything good, but to cling to it with the pertinacity of a drowning man.
Fuente: William Godbey’s Commentary on the New Testament
Verse 9
Without dissimulation; honest, sincere.
Fuente: Abbott’s Illustrated New Testament
SECTION 40 GENERAL MAXIMS
CH. 12:9-21
Love, let it be without hypocrisy; detesting the bad, joining yourselves to the good. In brotherly love, affectionate one towards another; in giving honour, one leading the other on; in earnestness, not backward; in spirit, fervent; serving the Lord: rejoicing in hope; enduring affliction; continually devoting yourselves to prayer: sharing the needs of the saints; pursuing hospitality. Bless them that persecute you: bless and curse not. Rejoice with them that rejoice: weep with them that weep. Having the same mind, one toward another; not minding the high things, but being led along with the humble things. Become not prudent in your own eyes. To no one giving back evil in return for evil; taking forethought to do things excellent before all men. If possible, so far as in you lies, with all men keeping peace; not inflicting justice for yourselves, but give place for the anger. For it is written, To inflict justice is Mine, I will pay back again, says the Lord. But, If thy enemy is hungry, give him food; if he is thirsty, give him drink: for, in doing this, coals of fire thou will heap upon his head. Be not conquered by the evil; but conquer the evil with the good.
After exhortations to men specially endowed, we have now exhortations for all.
Rom 12:9-11. Love: to fellow-men. For the whole section deals with our treatment of those around: cp. Rom 13:10; 1Co 13:1-13
Without-hypocrisy: same word in 2Co 6:6; 1Pe 1:22; 1Ti 1:5; 2Ti 1:5; Jas 3:17. The prominence given in the Bible (e.g. Rom 13:8-10) to love toward our neighbour creates a danger of hollow profession of such love: and, than this, nothing is more hurtful.
Bad: hurtful. This word is neuter, as is probably the good. The masculine form is found in Mat 13:19; 1Co 5:13; 1Jn 2:13-14.
To detest that which is bad, is an essential element of genuine love to our neighbour.
Joining-yourselves: same word in Mat 19:5; Luk 15:15; Act 5:13; Act 10:28 : to make common cause with, and put oneself on the side of, the good. Without this, detestation of the bad becomes mere censoriousness.
Brotherly-love: 1Th 4:9; 1Pe 1:22 : to brethren in Christ.
Affectionate: as members of one family. To our fellow-Christians, we owe special affection. Let one set the other an example in showing honour where it is due.
Earnestness: as in Rom 12:8 : in reference here both to Christian enterprise and to our daily work: cp. Ecc 9:10.
Spirit: our own spirit, the animating principle in man: as in Rom 1:9; Rom 8:16; Joh 11:33; 1Co 14:14-16.
Fervent: boiling, a frequent metaphor for earnestness: a close parallel in Act 18:25.
Instead of the Lord: some Greek-Latin copies read the opportunity. It is more likely that a copyist would change this last, which perhaps he did not understand, into the Lord, than the converse. But this reading is found in so large a majority of MSS., versions, and fathers, in east and west, that we may accept it with confidence. The more intense our earnestness, the more need we remember that we act at the bidding of Christ and are doing His work. Our earnestness must be under His direction.
Rom 12:12-13. Rejoicing in hope: Rom 5:2.
Enduring affliction: Rom 5:3-4. When the burden is heavy, we must pursue our path in spite of it.
Continually-devoting: same word in Act 1:14; Col 4:2, close parallels; also Rom 13:6. Continuance in prayer and in expectation of an answer is a true test of our confidence in the value of prayer: Mat 15:21-28.
Sharing etc.: see under Rom 15:26 : by helping them in their necessities, we take these in some measure on ourselves and thus become partners with those who suffer.
Pursuing: same word in Rom 9:30-31; Rom 14:19 : eager for opportunities for Christian hospitality. Cp. 1Ti 3:2; Tit 1:8; Heb 13:2; 1Pe 4:9; 1Jn 3:17; Mat 10:42.
Rom 12:14-16. The construction now changes from a series of unconnected participial clauses, each beginning with a conspicuous substantive, to a direct imperative.
Bless: see under Rom 1:25.
Persecute: same word as pursue in Rom 12:13. Same word in same sense in 1Co 15:9; Gal 1:13; Gal 1:23. The persecutor pursues his victim.
To rejoice etc.: the infinitive mood states tersely the disposition which Paul desires. Our joy in the success and joy of others is a very accurate measure of our spiritual stature. To rejoice at their joy, is more difficult than to pity them in sorrow.
The same mind: same word as in Rom 12:3 : cp. 2Co 13:11; Php 2:2; Php 4:2. Let there be, in the breast of each, one thought and purpose touching all the others. The context implies that this must be according to Christ: cp. Rom 15:5. This oneness of purpose is the true and only source of real Christian harmony.
Not minding: suggested by the same word foregoing. Do not make it your aim to have to do with great matters; but be led along (or carried away) with the humble things, allowing them to have influence over you.
Prudent in your own eyes: same words in Rom 11:25 : they recall Pro 3:7, LXX. To take to ourselves credit for prudence. i.e. mental alertness in common affairs, is to betray ignorance: for we are wise only so long as we are guided by the wisdom of God.
Rom 12:17-21. Evil in return for evil: cp. Mat 5:39-45.
Taking forethought etc.: from Pro 3:4, LXX. Be careful so to act as to have the respect of all.
If possible, so far as etc.: admitting that cases may arise in which we cannot be at peace with all men. But this must be our constant aim.
Not inflicting-justice-for yourselves: not taking the law into your own hands and inflicting what seems to you just punishment and thus defending yourselves. Same verb in 2Co 10:6; Luk 18:3; Luk 18:5; Rev 6:10; Rev 19:2 : cognate nouns in Rom 12:19; Luk 18:7-8; Luk 21:22; Act 7:24; 2Co 7:11; 2Th 1:8; Heb 10:30; 1Pe 2:14; and in Rom 13:4; 1Th 4:6. Its root-idea is justice, and especially just punishment: a simpler form of the same word in 2Th 1:9; Jud 1:7; Act 28:4. The rendering avenge and vengeance (A.V. and R.V.) brings in associations of thought unworthy of a ruler.
Give place (cp. Luk 14:9; Eph 4:27) for the anger: leave the case to God, who is angry with and will punish, all sin, especially in His servants.
To-inflict-justice, is Mine: from Deu 32:35; quoted also in the same form as here, a form differing from both Heb. and LXX., in Heb 10:30. To injure others because they have injured us, is to put ourselves in the place of the great Judge.
But if etc.: instead of punishing those who injure us, we must give place for Gods anger, and treat then with kindness. This whole verse (Rom 12:20) is taken word for word (LXX.) from Pro 25:21.
Coals of fire: an Eastern metaphor for severe and overwhelming punishment. We cannot punish a man who is doing us harm more severely than by trying to do him good: and this kind of punishment is the most likely to lead him to repentance and salvation: cp. 1Sa 24:17.
Be not conquered etc.: a concluding epigrammatical precept. If we retaliate we do wrong; and thus evil gains a victory over us. But, if the injury be met with kindness it develops our moral character, and thus does us good. In this way, by doing good, we gain a victory over evil. And, if our kindness lead the adversary to repentance, goodness gains a double victory. The alternative here mentioned is the only one. If a man do us wrong, we must always either conquer, or be conquered by, the evil.
Notice that in this section, which treats of Christian morals, Paul refers three times to the Book of Proverbs: another example of his respect, in every point, for the Old Testament.
Each verse of this section will repay most careful study. Observe the easy and natural flow, and the intense reality, of the whole. There are no formal divisions, and no natural order. But each thought suggests some other suitable thought: and the whole sets before us, with wonderful completeness, the principles which ought to regulate our dealings one with another.
Fuente: Beet’s Commentary on Selected Books of the New Testament
12:9 {6} [Let] love be without dissimulation. Abhor that which is evil; cleave to that which is good.
(6) Now he comes to the duties of the second table of the ten commandments, which he derives from charity, which is as it were the fountain of them all. And he defines Christian charity as sincerity, hatred of evil, earnest study of good things, good affection to help our neighbour, and whose final goal is the glory of God.
Fuente: Geneva Bible Notes
2. The necessity of love 12:9-21
Rom 12:9-13 deal with the importance of demonstrating love to fellow believers, and Rom 12:14-21 broaden this responsibility to include wider application to non-believers. Note the similarity with Jesus’ instructions in the Sermon on the Mount (Matthew 5-7).
"From the thought of humility the idea of love naturally follows, for humility will necessarily express itself in affection for those around." [Note: Griffith Thomas, St. Paul’s Epistle . . ., p. 337.]
Love for fellow believers 12:9-13
"Nowhere else in Paul’s writings do we find a more concise collection of ethical injunctions. In these five verses are thirteen exhortations ranging from love of Christians to hospitality for strangers. There are no finite verbs in the paragraph. There are, however, ten participles that serve as imperatives. In the three other clauses (Rom 12:9-11) an imperative must be supplied. Each of the thirteen exhortations could serve as the text for a full-length sermon. What they deal with are basic to effective Christian living." [Note: Mounce, p. 236.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Love is of primary importance (cf. Lev 19:18; Mat 22:39; 1 Corinthians 13). However it must be sincere (cf. 1Jn 4:19-21). This command acts as a heading for this whole list of exhortations.
"Paul is not always talking specifically about love, but he keeps coming back to love as the single most important criterion for approved Christian behavior." [Note: Moo, p. 774.]
The totally committed Christian should hate evil and love what is good, as his or her Lord does, expressing commitment to His attitudes as well as to His actions.
"What God seeks in the believer is not so much a single worthy act as it is a continuing quality of life." [Note: Mounce, p. 237.]