Հռոմէացիներ / Romans - 12 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: Окончив дидактическую часть своего послания, Апостол приступает теперь к увещаниям. Он убеждает христиан, ввиду милости к ним Божией, отдать на служение Богу тела свои и, покончив с жизнью прежней, начать жизнь новую, лучшую.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The apostle, having at large cleared and confirmed the prime fundamental doctrines of Christianity, comes in the next place to press the principal duties. We mistake our religion if we look upon it only as a system of notions and a guide to speculation. No, it is a practical religion, that tends to the right ordering of the conversation. It is designed not only to inform our judgments, but to reform our hearts and lives. From the method of the apostle's writing in this, as in some other of the epistles (as from the management of the principal ministers of state in Christ's kingdom) the stewards of the mysteries of God may take direction how to divide the word of truth: not to press duty abstracted from privilege, nor privilege abstracted from duty; but let both go together, with a complicated design, they will greatly promote and befriend each other. The duties are drawn from the privileges, by way of inference. The foundation of Christian practice must be laid in Christian knowledge and faith. We must first understand how we receive Christ Jesus the Lord, and then we shall know the better how to walk in him. There is a great deal of duty prescribed in this chapter. The exhortations are short and pithy, briefly summing up what is good, and what the Lord our God in Christ requires of us. It is an abridgment of the Christian directory, an excellent collection of rules for the right ordering of the conversation, as becomes the gospel. It is joined to the foregoing discourse by the word "therefore." It is the practical application of doctrinal truths that is the life of preaching. He had been discoursing at large of justification by faith, and of the riches of free grace, and the pledges and assurances we have of the glory that is to be revealed. Hence carnal libertines would be apt to infer."Therefore we may live as we list, and walk in the way of our hearts and the sight of our eyes." Now this does not follow; the faith that justifies is a faith that "works by love." And there is no other way to heaven but the way of holiness and obedience. Therefore what God hath joined together let no man put asunder. The particular exhortations of this chapter are reducible to the three principal heads of Christian duty: our duty to God t ourselves, and to our brother. The grace of God teaches us, in general, to live "godly, soberly, and righteously;" and to deny all that which is contrary hereunto. Now this chapter will give us to understand what godliness, sobriety, and righteousness, are though somewhat intermixed.
Adam Clarke: Commentary on the Bible - 1831
Such displays of God's mercy as Jews and Gentiles have received should induce them to consecrate themselves to Him; and not be conformed to the world, Rom 12:1, Rom 12:2. Christians are exhorted to think meanly of themselves, Rom 12:3. And each to behave himself properly in the office which he has received from God, Rom 12:4-8; Various important moral duties recommended, Rom 12:9-18. We must not avenge ourselves, but overcome evil with good, Rom 12:19-21.
The apostle having now finished the doctrinal part of this epistle, proceeds to the practical; and here it may be necessary to take a view of his arguments in the preceding chapters.
The election, calling, and justification of the believing Gentiles, and their being admitted into the kingdom and covenant of God, and having an interest in all the privileges and honors of his children.
(1.) That they have a clear and substantial title to all these he has proved in Romans 1, 2, and 3.
(2.) That this right is set on the same footing with Abraham's title to the blessings of the covenant he proves Romans 6.
(3.) That it gives us a title to privileges and blessings, as great as any the Jews could glory in, by virtue of that covenant, Rom 5:1-12.
(4.) He goes still higher, and shows that our being interested in the gift and grace of God in Christ Jesus is perfectly agreeable to the grace which he has bestowed upon all mankind, in delivering them from that death of the body brought on them by Adams' transgression, Rom 5:12-21.
(5.) He fully explains, both with regard to the Gentiles and Jews, the nature of the Gospel constitution in relation to its obligations to holiness, and the advantages it gives for encouragement, obedience, and support, under the severest trials and persecutions, Romans 6, 7, 8.
(6.) As to the pretences of the Jews, that "God was bound by express promise to continue them as his only people for ever, and that this was directly inconsistent with the election and calling of the Gentiles, on the condition of faith alone;" he demonstrates that the rejection of the Jews is consistent with the truth of God's word, and with his righteousness: he shows the true cause and reason of their rejection, and concludes with an admirable discourse upon the extent and duration of it; which he closes with adoration of the Divine wisdom in its various dispensations, Romans 9, 10, 11. Thus, having cleared this important subject with surprising judgment, and the nicest art and skill in writing, he now proceeds, after his usual manner in his epistles and the apostolic method of preaching, to inculcate various Christian duties, and to exhort to that temper of mind and conduct of life which are suitable to the profession of the Gospel, and the enjoyment of its privileges. - Dr. Taylor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Rom 12:1, God's mercies must move us to please God; Rom 12:3, No man must think too well of himself; Rom 12:6, but everyone attend on that calling wherein he is placed; Rom 12:9, Love, and many other duties are required of us; Rom 12:19, Rev_enge is especially forbidden.
John Gill
INTRODUCTION TO ROMANS 12
The doctrines concerning predestination, justification, &c. being established, the duties of religion are built upon them, and enforced by them in this and the following chapters. The apostle first exhorts all the members of the church in common to a regard to the worship of God, in opposition to the things of the world; and then the officers of the church particularly, to the discharge of their duty; and next all of them, both officers and members, to the performance of various duties respecting God, themselves, one another, and the men of the world. The duty of attending public worship is first mentioned, signified by a presentation of their bodies to the Lord, Rom 12:1, to which they are moved, partly by the plenteous mercy and goodness of God to them; and partly by the acceptableness of it to God; as also by the reasonableness of the thing: then follows a dehortation from conformity to the world, the men and manners of it, in superstition and will worship, or in acts of immorality, Rom 12:2, and also an exhortation to a different course of life, in seeking to please God; which is proposed upon a principle of grace in them, being renewed in the Spirit of their mind; and with this end and view, that they might the better prove, try, and discern, and come at, a greater knowledge of the mind and will of God: and whereas gifts are apt to swell men with pride and vanity, such as qualify men to bear any office in the church, the apostle cautions against this spirit and conduct, and exhorts to sobriety and humility; by observing, that what gifts they have, are such that God has given them, and which they have not of themselves; and what they have is only in part and in measure, some one and some another; and none have all gifts, Rom 12:3, this he illustrates, Rom 12:4, by an human body and the members of it, which being many, have not the same office, but some one and some another; which he accommodates to the body of Christ the church, Rom 12:5, which though but one in Christ, has many members; and these are members one of another, and are designed mutually to serve and help each other, for which the gifts among them were bestowed: and then the apostle proceeds to take notice of the particular officers in the church, and exhorts them to the function of their offices, according to their different gifts; as, first, the preacher to preach according to the rule of faith, and the measure of gifts bestowed, Rom 12:6, and then the deacon, the other officer, to attend to his deaconship, Rom 12:7, and inasmuch as these officers, according to their different gifts, may be distinguished, some having a talent for stating, explaining, and defending doctrines, and may be called doctors, or teachers, let them attend to the doctrinal part of the word; and others having a talent in the practical way of preaching, whether by way of exhortation or comfort, and may be called exhorters or comforters, let them attend to that branch of the ministry, Rom 12:8, and as for the deacon, the performance of his office, whether it be by distributing to the poor, let him do it impartially and faithfully; or by assisting in the government of the church, let it be done with all diligence; or by showing mercy to the poor in distress, besides what they usually receive, let it be done with a cheerful countenance: next follow various duties which are mentioned, not in an exact order or method, but may be reduced to these heads; such as concern God, an unfeigned love of him, abhorrence of all evil, and a close attachment to whatsoever is good, Rom 12:9, and also the worship of him, which is to be performed with diligence and fervency, Rom 12:11, the exercise of the grace of hope with joy, patience in the midst of tribulations, and perseverance in prayer, Rom 12:12, then such duties as concern one another, as Christians and brethren in a church relation; as to exercise an affectionate brotherly love to each other, and to honour one another; and even to give each other the preference, who may be equal or superior, both in spiritual gifts, and in temporal things, Rom 12:10, and with respect to poor saints, to communicate cheerfully to their necessities; and with respect to strangers, to entertain them hospitably, Rom 12:13, and as to every member, whether in prosperous or adverse circumstances, to bear a part with them, rejoicing with the one, weeping with the other, Rom 12:15, and to behave with humility, modesty, and sobriety, towards all, Rom 12:16, and next such duties as concern the men of the world, particularly to bless, and not curse persecutors, Rom 12:14, not to retaliate evil for evil, but to do everything that is of good report in the sight of men, Rom 12:17, to study, if possible, to live peaceably with all men, Rom 12:18, to bridle passion and refrain from wrath, and not seek private revenge, but leave it with the Lord to take vengeance, Rom 12:19, on the other hand, to he kind and beneficent to enemies, by giving them food and drink when hungry and thirsty, expressed in the words of Solomon, Prov 25:21, the reasons for which are, because hereby an enemy may be wrought upon, and be brought either to shame or repentance, and become a friend, Rom 12:20, and because by doing otherwise, resenting and returning the evil, a man is conquered by it; whereas, by the other method, the enemy is conquered by good, Rom 12:21, and it is much more commendable and honourable to be a conqueror, than to be conquered.
12:112:1: Աղաչեմ զձեզ ե՛ղբարք գթութեամբքն Աստուծոյ՝ պատրաստել զմարմինս ձեր պատարա՛գ կենդանի, սուրբ, հաճո՛յ Աստուծոյ, զխօսո՛ւն պաշտօնդ ձեր[3533]. [3533] Ոմանք. Գթութեամբն Աստուծոյ պատրաստել զանձինս ձեր։
1 Աղաչում եմ ձեզ, եղբայրնե՛ր, ողորմութեամբ Աստծու, որ պատրաստէք ձեր մարմինները որպէս զոհ կենդանի, սուրբ, աստուածահաճոյ. ա՛յդ է ձեր բանական պաշտամունքը[22]:[22] Այսինքն՝ ճշմարիտ պաշտամունքը:
12 Արդ՝ կ’աղաչեմ ձեզի, եղբայրնե՛ր, Աստուծոյ ողորմութիւնովը, որ ձեր մարմինները ընծայէք կենդանի զոհ մը՝ սուրբ, Աստուծոյ հաճելի, որ է ձեր բանաւոր պաշտօնը։
Աղաչեմ զձեզ, եղբարք, գթութեամբքն Աստուծոյ` պատրաստել զմարմինս ձեր պատարագ կենդանի, սուրբ, հաճոյ Աստուծոյ, զխօսուն պաշտօնդ ձեր:

12:1: Աղաչեմ զձեզ ե՛ղբարք գթութեամբքն Աստուծոյ՝ պատրաստել զմարմինս ձեր պատարա՛գ կենդանի, սուրբ, հաճո՛յ Աստուծոյ, զխօսո՛ւն պաշտօնդ ձեր[3533].
[3533] Ոմանք. Գթութեամբն Աստուծոյ պատրաստել զանձինս ձեր։
1 Աղաչում եմ ձեզ, եղբայրնե՛ր, ողորմութեամբ Աստծու, որ պատրաստէք ձեր մարմինները որպէս զոհ կենդանի, սուրբ, աստուածահաճոյ. ա՛յդ է ձեր բանական պաշտամունքը[22]:
[22] Այսինքն՝ ճշմարիտ պաշտամունքը:
12 Արդ՝ կ’աղաչեմ ձեզի, եղբայրնե՛ր, Աստուծոյ ողորմութիւնովը, որ ձեր մարմինները ընծայէք կենդանի զոհ մը՝ սուրբ, Աստուծոյ հաճելի, որ է ձեր բանաւոր պաշտօնը։
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12:11: Итак умоляю вас, братия, милосердием Божиим, представьте тела ваши в жертву живую, святую, благоугодную Богу, [для] разумного служения вашего,
12:1  παρακαλῶ οὗν ὑμᾶς, ἀδελφοί, διὰ τῶν οἰκτιρμῶν τοῦ θεοῦ, παραστῆσαι τὰ σώματα ὑμῶν θυσίαν ζῶσαν ἁγίαν εὐάρεστον τῶ θεῶ, τὴν λογικὴν λατρείαν ὑμῶν·
12:1. Παρακαλῶ (I-call-beside-unto) οῦν (accordingly) ὑμᾶς, (to-ye," ἀδελφοί , ( Brethrened ,"διὰ (through) τῶν (of-the-ones) οἰκτιρμῶν (of-sympathyings-of) τοῦ (of-the-one) θεοῦ (of-a-Deity) παραστῆσαι (to-have-stood-beside) τὰ (to-the-ones) σώματα (to-bodies) ὑμῶν (of-ye) θυσίαν (to-a-surging-unto) ζῶσαν (to-lifing-unto) ἁγίαν (to-hallow-belonged) τῷ (unto-the-one) θεῷ (unto-a-Deity,"εὐάρεστον, (to-goodly-pleasable) τὴν (to-the-one) λογικὴν (to-forthee-belonged-of) λατρείαν (to-a-serving-of) ὑμῶν: (of-ye)
12:1. obsecro itaque vos fratres per misericordiam Dei ut exhibeatis corpora vestra hostiam viventem sanctam Deo placentem rationabile obsequium vestrumI beseech you therefore, brethren, by the mercy of God, that you present your bodies a living sacrifice, holy, pleasing unto God, your reasonable service.
1. I beseech you therefore, brethren, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, your reasonable service.
12:1. I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, [which is] your reasonable service.
12:1. And so, I beg you, brothers, by the mercy of God, that you offer your bodies as a living sacrifice, holy and pleasing to God, with the subservience of your mind.
I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, [which is] your reasonable service:

1: Итак умоляю вас, братия, милосердием Божиим, представьте тела ваши в жертву живую, святую, благоугодную Богу, [для] разумного служения вашего,
12:1  παρακαλῶ οὗν ὑμᾶς, ἀδελφοί, διὰ τῶν οἰκτιρμῶν τοῦ θεοῦ, παραστῆσαι τὰ σώματα ὑμῶν θυσίαν ζῶσαν ἁγίαν εὐάρεστον τῶ θεῶ, τὴν λογικὴν λατρείαν ὑμῶν·
12:1. obsecro itaque vos fratres per misericordiam Dei ut exhibeatis corpora vestra hostiam viventem sanctam Deo placentem rationabile obsequium vestrum
I beseech you therefore, brethren, by the mercy of God, that you present your bodies a living sacrifice, holy, pleasing unto God, your reasonable service.
12:1. I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, [which is] your reasonable service.
12:1. And so, I beg you, brothers, by the mercy of God, that you offer your bodies as a living sacrifice, holy and pleasing to God, with the subservience of your mind.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Милосердием Божиим. Ранее Апостол побуждал своих читателей усовершаться в христианской жизни или ввиду личных интересов человека (6:19: и сл.), или в силу принятых человеком при крещении обязательств (6:1: и сл.). Теперь он выдвигает на вид новое основание - целый ряд проявлений Божественного милосердия (по греч. поставлено здесь множ. число - oiktirmoi), направленных к устроению нашего спасения. - Тела ваши. Апостол предполагает, что души читателей уже отданы Богу. Но тело христианина еще не стало послушным орудием новой праведности, и задача верующих - освободить тела свои от подчинения греху (ср. 6:13). Под телом нужно разуметь вообще чувственную сторону человеческого существа, которая через воздействие греха становится тем, что Апостол раньше назвал плотью (гл. VII). - В жертву живую. Посвящение христианином самого себя Богу хотя также может быть названо умиранием, подобным тому, какое имело место по отношению к закалавшимся ветхозаветным жертвам, но здесь человек умирает для греха и, в то же время, вступает в истинную жизнь (6:11, 13). Чтобы показать превосходство этой жертвы пред ветхозаветными, Апостол называет ее святою (в моральном смысле) [Тело христианина, освящаясь чистою жизнью, приобретает этим право на полное оживление через воскресение (Рим 6:22: и сл. ; 8:10-13).] и угодною Богу, какою не всегда была ветхоз. жертва (Ис 1:11). - Для разумного служения вашего - правильнее: "ваше разумное богослужение". Эти слова составляют приложение ко всему предшествующему предложению, начинающемуся словом представить. Разумным называется служение христианина в противоположность ветхозаветному, которое соответствовало детскому возрасту человечества и представляло собою только намеки на то служение, какое угодно Богу. Это то же, что служение духовное (1Пет. 2:5).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Consecration to God; Duty towards God; Duty towards Ourselves; Due Exercise of Spiritual Gifts; Duty towards Our Brethren; Brotherly Love; Love to Enemies.A. D. 58.
1 I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. 2 And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God. 3 For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith. 4 For as we have many members in one body, and all members have not the same office: 5 So we, being many, are one body in Christ, and every one members one of another. 6 Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; 7 Or ministry, let us wait on our ministering: or he that teacheth, on teaching; 8 Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that showeth mercy, with cheerfulness. 9 Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. 10 Be kindly affectioned one to another with brotherly love; 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. 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. 17 Recompense to no man evil for evil. Provide things honest 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.

We may observe here, according to the scheme mentioned in the contents, the apostle's exhortations,

I. Concerning our duty to God, We see what is godliness.

1. It is to surrender ourselves to God, and so to lay a good foundation. We must first give our own selves unto the Lord, 2 Cor. viii. 5. This is here pressed as the spring of all duty and obedience, v. 1, 2. Man consists of body and soul, Gen. ii. 7; Eccl. xii. 7.

(1.) The body must be presented to him, v. 1. The body is for the Lord, and the Lord for the body, 1 Cor. vi. 13, 14. The exhortation is here introduced very pathetically: I beseech you, brethren. Though he was a great apostle, yet he calls the meanest Christians brethren, a term of affection and concern. He uses entreaty; this is the gospel way: As though God did beseech you by us, 2 Cor. v. 20. Though he might with authority command, yet for love's sake he rather beseeches, Philem. 8, 9. The poor useth entreaty, Prov. xviii. 23. This is to insinuate the exhortation, that it might come with the more pleasing power. Many are sooner wrought upon if they be accosted kindly, are more easily led than driven. Now observe,

[1.] The duty pressed--to present our bodies a living sacrifice, alluding to the sacrifices under the law, which were presented or set before God at the altar, ready to be offered to him. Your bodies--your whole selves; so expressed because under the law the bodies of beasts were offered in sacrifice, 1 Cor. vi. 20. Our bodies and spirits are intended. The offering was sacrificed by the priest, but presented by the offerer, who transferred to God all his right, title, and interest in it, by laying his hand on the head of it. Sacrifice is here taken for whatsoever is by God's own appointment dedicated to himself; see 1 Pet. ii. 5. We are temple, priest, and sacrifice, as Christ was in his peculiar sacrificing. There were sacrifices of atonement and sacrifices of acknowledgment. Christ, who was once offered to bear the sins of many, is the only sacrifice of atonement; but our persons and performances, tendered to God through Christ our priest, are as sacrifices of acknowledgment to the honour of God. Presenting them denotes a voluntary act, done by virtue of that absolute despotic power which the will has over the body and all the members of it. It must be a free-will offering. Your bodies; not your beasts. Those legal offerings, as they had their power from Christ, so they had their period in Christ. The presenting of the body to God implies not only the avoiding of the sins that are committed with or against the body, but the using of the body as a servant of the soul in the service of God. It is to glorify God with our bodies (1 Cor. vi. 20), to engage our bodies in the duties of immediate worship, and in a diligent attendance to our particular callings, and be willing to suffer for God with our bodies, when we are called to it. It is to yield the members of our bodies as instruments of righteousness, ch. vi. 13. Though bodily exercise alone profits little, yet in its place it is a proof and product of the dedication of our souls to God. First, Present them a living sacrifice; not killed, as the sacrifices under the law. A Christian makes his body a sacrifice to God, though he does not give it to be burned. A body sincerely devoted to God is a living sacrifice. A living sacrifice, by way of allusion--that which was dead of itself might not be eaten, much less sacrificed, Deut. xiv. 21; and by ways of opposition--"The sacrifice was to be slain, but you may be sacrificed, and yet live on"--an unbloody sacrifice. The barbarous heathen sacrificed their children to their idol-gods, not living, but slain sacrifices: but God will have mercy, and not such sacrifice, though life is forfeited to him. A living sacrifice, that is, inspired with the spiritual life of the soul. It is Christ living in the soul by faith that makes the body a living sacrifice, Gal. ii. 20. Holy love kindles the sacrifices, puts life into the duties; see ch. vi. 13. Alive, that is, to God, v. 11. Secondly, They must be holy. There is a relative holiness in every sacrifice, as dedicated to God. But, besides this, there must be that real holiness which consists in an entire rectitude of heart and life, by which we are conformed in both to the nature and will of God: even our bodies must not be made the instruments of sin and uncleanness, but set apart for God, and put to holy uses, as the vessels of the tabernacle were holy, being devoted to God's service. It is the soul that is the proper subject of holiness; but a sanctified soul communicates a holiness to the body it actuates and animates. That is holy which is according to the will of God; when the bodily actions are no, the body is holy. They are the temples of the Holy Ghost, 1 Cor. vi. 19. Possess the body in sanctification, 1 Thess. iv. 4, 5.

[2.] The arguments to enforce this, which are three:--First, Consider the mercies of God: I beseech you by the mercies of God. An affectionate obtestation, and which should melt us into a compliance: dia ton oiktirmon tou Theou. This is an argument most sweetly cogent. There is the mercy that is in God and the mercy that is from God--mercy in the spring and mercy in the streams: both are included here; but especially gospel-mercies (mentioned ch. ix.), the transferring of what the Jews forfeited and lost by their unbelief unto us Gentiles (Eph. iii. 4-6): the sure mercies of David, Isa. lv. 3. God is a merciful God, therefore let us present our bodies to him; he will be sure to use them kindly, and knows how to consider the frames of them, for he is of infinite compassion. We receive from him every day the fruits of his mercy, particularly mercy to our bodies: he made them, he maintains them, he bought them, he has put a great dignity upon them. It is of the Lord's mercies that we are not consumed, that our souls are held in life; and the greatest mercy of all is that Christ hath made not his body only, but his soul, an offering for sin, that he gave himself for us and gives himself to us. Now surely we cannot but be studying what we shall render to the Lord for all this. And what shall we render? Let us render ourselves as an acknowledgment of all these favours--all we are, all we have, all we can do; and, after all, it is but very poor returns for very rich receivings: and yet, because it is what we have, Secondly, It is acceptable to God. The great end we should all labour after is to be accepted of the Lord (2 Cor. v. 9), to have him well-pleased with our persons and performances. Now these living sacrifices are acceptable to God; while the sacrifices of the wicked, though fat and costly, are an abomination to the Lord. It is God's great condescension that he will vouchsafe to accept of any thing in us; and we can desire no more to make us happy; and, if the presenting of ourselves will but please him, we may easily conclude that we cannot bestow ourselves better. Thirdly, It is our reasonable service. There is an act of reason in it; for it is the soul that presents the body. Blind devotion, that has ignorance for the mother and nurse of it, is fit to be paid only to those dunghill-gods that have eyes and see not. Our God must be served in the spirit and with the understanding. There is all the reason in the world for it, and no good reason can possibly be produced against it. Come now, and let us reason together, Isa. i. 18. God does not impose upon us any thing hard or unreasonable, but that which is altogether agreeable to the principles of right reason. Ten logiken latreian hymon--your service according to the word; so it may be read. The word of God does not leave out the body in holy worship. That service only is acceptable to God which is according to the written word. It must be gospel worship, spiritual worship. That is a reasonable service which we are able and ready to give a reason for, in which we understand ourselves. God deals with us as with rational creatures, and will have us so to deal with him. Thus must the body be presented to God.

(2.) The mind must be renewed for him. This is pressed (v. 2): "Be you transformed by the renewing of your mind; see to it that there be a saving change wrought in you, and that it be carried on." Conversion and sanctification are the renewing of the mind, a change not of the substance, but of the qualities of the soul. It is the same with making a new heart and a new spirit--new dispositions and inclinations, new sympathies and antipathies; the understanding enlightened, the conscience softened, the thoughts rectified; the will bowed to the will of God, and the affections made spiritual and heavenly: so that the man is not what he was--old things are passed away, all things are become new; he acts from new principles, by new rules, with new designs. The mind is the acting ruling part of us; so that the renewing of the mind is the renewing of the whole man, for out of it are the issues of life, Prov. iv. 23. The progress of sanctification, dying to sin more and more and living to righteousness more and more, is the carrying on of this renewing work, till it be perfected in glory. This is called the transforming of us; it is like putting on a new shape and figure. Metamorphousthe--Be you metamorphosed. The transfiguration of Christ is expressed by this word (Matt. xvii. 2), when he put on a heavenly glory, which made his face to shine like the sun; and the same word is used 2 Cor. iii. 18, where we are said to be changed into the same image from glory to glory. This transformation is here pressed as a duty; not that we can work such a change ourselves: we could as soon make a new world as make a new heart by any power of our own; it is God's work, Ezek. xi. 19; xxxvi. 26, 27. But be you transformed, that is, "use the means which God hath appointed and ordained for it." It is God that turns us, and then we are turned; but we must frame our doings to turn, Hos. v. 4. "Lay your souls under the changing transforming influences of the blessed Spirit; seek unto God for grace in the use of all the means of grace." Though the new man be created of God, yet we must put it on (Eph. iv. 24), and be pressing forward towards perfection. Now in this verse we may further observe,

[1.] What is the great enemy to this renewing, which we must avoid; and that is, conformity to this world: Be not conformed to this world. All the disciples and followers of the Lord Jesus must be nonconformists to this world. Me syschematizesthe--Do not fashion yourselves according to the world. We must not conform to the things of the world; they are mutable, and the fashion of them is passing away. Do not conform either to the lusts of the flesh or the lusts of the eye. We must not conform to the men of the world, of that world which lies in wickedness, not walk according to the course of this world (Eph. ii. 2); that is, we must not follow a multitude to do evil, Exod. xxiii. 2. If sinners entice us, we must not consent to them, but in our places witness against them. Nay, even in things indifferent, and which are not in themselves sinful, we must so far not conform to the custom and way of the world as not to act by the world's dictates as our chief rule, nor to aim at the world's favours as our highest end. True Christianity consists much in a sober singularity. Yet we must take heed of the extreme of affected rudeness and moroseness, which some run into. In civil things, the light of nature and the custom of nations are intended for our guidance; and the rule of the gospel in those cases is a rule of direction, not a rule of contrariety.

[2.] What is the great effect of this renewing, which we must labour after: That you may prove what is that good, and acceptable, and perfect will of God. by the will of God here we are to understand his revealed will concerning our duty, what the Lord our God requires of us. This is the will of God in general, even our sanctification, that will which we pray may be done by us as it is done by the angels; especially his will as it is revealed in the New Testament, where he hath in these last days spoken to us by his Son. First, The will of God is good, and acceptable, and perfect; three excellent properties of a law. It is good (Mic. vi. 8); it is exactly consonant to the eternal reason of good and evil. It is good in itself. It is good for us. Some think the evangelical law is here called good, in distinction from the ceremonial law, which consisted of statutes that were not good, Ezek. xx. 25. It is acceptable, it is pleasing to God; that and that only is so which is prescribed by him. The only way to attain his favour as the end is to conform to his will as the rule. It is perfect, to which nothing can be added. The revealed will of God is a sufficient rule of faith and practice, containing all things which tend to the perfection of the man of God, to furnish us thoroughly to every good work, 2 Tim. iii. 16, 17. Secondly, That it concerns Christians to prove what is that will of God which is good, and acceptable, and perfect; that is, to know it with judgment and approbation, to know it experimentally, to know the excellency of the will of God by the experience of a conformity to it. It is to approve things that are excellent (Phil. i. 10); it is dokimazein (the same word that is used here) to try things that differ, in doubtful cases readily to apprehend what the will of God is and to close in with it. It is to be of quick understanding in the fear of the Lord, Isa. xi. 3. Thirdly, That those are best able to prove what is the good, and acceptable, and perfect will of God, who are transformed by the renewing of their mind. A living principle of grace is in the soul, as far as it prevails, an unbiassed unprejudiced judgment concerning the things of God. It disposes the soul to receive and entertain the revelations of the divine will. The promise is (John vii. 17), If any man will do his will, he shall know of the doctrine. A good wit can dispute and distinguish about the will of God; while an honest, humble heart, that has spiritual senses exercised, and is delivered into the mould of the word, loves it, and practises it, and has the relish and savour of it. Thus to be godly is to surrender ourselves to God.

2. When this is done, to serve him in all manner of gospel obedience. Some hints of this we have here (v. 11, 12), Serving the Lord. Wherefore do we present ourselves to him, but that we may serve him? Acts xxvii. 23, Whose I am; and then it follows, whom I serve. To be religious is to serve God. How? (1.) We must make a business of it, and not be slothful in that business. Not slothful in business. There is the business of the world, that of our particular calling, in which we must not be slothful, 1 Thess. iv. 11. But this seems to be meant of the business of serving the Lord, our Father's business, Luke ii. 49. Those that would approve themselves Christians indeed must make religion their business--must choose it, and learn it, and give themselves to it; they must love it, and employ themselves in it, and abide by it, as their great and main business. And, having made it our business, we must not be slothful in it: not desire our own ease, and consult that, when it comes in competition with our duty. We must not drive on slowly in religion. Slothful servants will be reckoned with us wicked servants. (2.) We must be fervent in spirit, serving the Lord. God must be served with the spirit (ch. i. 9; John iv. 24), under the influences of the Holy Spirit. Whatever we do in religion it is pleasing to God no further than it is done with our spirits wrought upon by the Spirit of God. And there must be fervency in the spirit--a holy zeal, and warmth, and ardency of affection in all we do, as those that love God not only with the heart and soul, but with all our hearts, and with all our souls. This is the holy fire that kindles the sacrifice, and carries it up to heaven, an offering of a sweet-smelling savour.--Serving the Lord. To kairo douleuontes (so some copies read it), serving the time, that is, improving your opportunities and making the best of them, complying with the present seasons of grace. (3.) Rejoicing in hope. God is worshipped and honoured by our hope and trust in him, especially when we rejoice in that hope, take a complacency in that confidence, which argues a great assurance of the reality and a great esteem of the excellency of the good hoped for. (4.) Patient in tribulation. Thus also God is served, not only by working for him when he calls us to work, but by sitting still quietly when he calls us to suffer. Patience for God's sake, and with an eye to his will and glory, is true piety. Observe, Those that rejoice in hope are likely to be patient in tribulation. It is a believing prospect of the joy set before us that bears up the spirit under all outward pressure. (5.) Continuing instant in prayer. Prayer is a friend to hope and patience, and we do in it serve the Lord. Proskarterountes. It signifies both fervency and perseverance in prayer. We should not be cold in the duty, nor soon weary of it, Luke xviii. 1; 1 Thess. v. 17; Eph. vi. 18; Col. iv. 2. This is our duty which immediately respects God.

II. Concerning our duty which respects ourselves; this is sobriety.

1. A sober opinion of ourselves, v. 3. It is ushered in with a solemn preface: I say, through the grace given unto me: the grace f wisdom, by which he understood the necessity and excellency of this duty; the grace of apostleship, by which he had authority to press and enjoin it. "I say it, who am commissioned to say it, in God's name. I say it, and it is not for you to gainsay it." It is said to every one of us, one as well as another. Pride is a sin that is bred in the bone of all of us, and we have therefore each of us need to be cautioned and armed against it.--Not to think of himself more highly than he ought to think. We must take heed of having too great an opinion of ourselves, or putting too high a valuation upon our own judgments, abilities, persons, performances. We must not be self-conceited, nor esteem too much our own wisdom and other attainments, not think ourselves to be something, Gal. vi. 3. There is a high thought of ourselves which we may and must have to think ourselves too good to be the slaves of sin and drudges to this world. But, on the other hand, we should think soberly, that is, we must have a low and modest opinion of ourselves and our own abilities, our gifts and graces, according to what we have received from God, and not otherwise. We must not be confident and hot in matters of doubtful disputation; not stretch ourselves beyond our line; not judge and censure those that differ from us; not desire to make a fair show in the flesh. These and the like are the fruits of a sober opinion of ourselves. The words will bear yet another sense agreeable enough. Of himself is not in the original; therefore it may be read, That no man be wise above what he ought to be wise, but be wise unto sobriety. We must not exercise ourselves in things too high for us (Ps. cxxxi. 1, 2), not intrude into those things which we have not seen (Col. ii. 18), those secret things which belong not to us (Deut. xxix. 29), not covet to be wise above what is written. There is a knowledge that puffs up, which reaches after forbidden fruit. We must take heed of this, and labour after that knowledge which tends to sobriety, to the rectifying of the heart and the reforming of the life. Some understand it of the sobriety which keeps us in our own place and station, from intruding into the gifts and offices of others. See an instance of this sober modest care in the exercise of the greatest spiritual gifts, 2 Cor. x. 13-15. To this head refers also that exhortation (v. 16), Be not wise in your own conceits. It is good to be wise, but it is bad to think ourselves so; for there is more hope of a fool than of him that is wise in his own eyes. It was an excellent thing for Moses to have his face shine and not know it. Now the reasons why we must have such a sober opinion of ourselves, our own abilities and attainments, are these:--

(1.) Because whatever we have that is good, God hath dealt it to us; every good and perfect gift comes from above, James i. 17. What have we that we have not received? And, if we have received it, why then do we boast? 1 Cor. iv. 7. The best and most useful man in the world is no more, no better, than what the free grace of God makes him every day. When we are thinking of ourselves, we must remember to think not how we attained, as though our might and the power of our hand had gotten us these gifts; but think how kind God hath been to us, for it is he that gives us power to do any thing that is good, and in him is all our sufficiency.

(2.) Because God deals out his gifts in a certain measure: According to the measure of faith. Observe, The measure of spiritual gifts he calls the measure of faith, for this is the radical grace. What we have and do that is good is so far right and acceptable as it is founded in faith, and flows from faith, and no further. Now faith, and other spiritual gifts with it, are dealt by measure, according as Infinite Wisdom sees meet for us. Christ had the Spirit given him without measure, John iii. 34. But the saints have it by measure; see Eph. iv. 7. Christ, who had gifts without measure, was meek and lowly; and shall we, that are stinted, be proud and self-conceited?

(3.) Because God has dealt out gifts to others as well as to us: Dealt to every man. Had we the monopoly of the Spirit, or a patent to be sole proprietors of spiritual gifts, there might be some pretence for this conceitedness of ourselves; but others have their share as well as we. God is a common Father, and Christ a common root, to all the saints, who all drive virtue from him; and therefore it ill becomes us to lift up ourselves, and to despise others, as if we only were the people in favour with heaven, and wisdom should die with us. This reasoning he illustrates by a comparison taken from the members of the natural body (as 1 Cor. xii. 12; Eph. iv. 16): As we have many members in one body, &c., v. 4, 5. Here observe, [1.] All the saints make up one body in Christ, who is the head of the body, and the common centre of their unity. Believers lie not in the world as a confused disorderly heap, but are organized and knit together, as they are united to one common head, and actuated and animated by one common Spirit. [2.] Particular believers are members of this body, constituent parts, which speak them less than the whole, and in relation to the whole, deriving life and spirits from the head. Some members in the body are bigger and more useful than others, and each receives spirits from the head according to its proportion. If the little finger should receive as much nourishment as the leg, how unseemly and prejudicial would it be! We must remember that we are not the whole; we think above what is meet if we think so; we are but parts and members. [3.] All the members have not the same office (v. 4), but each hath its respective place and work assigned it. The office of the eye is to see, the office of the hand is to work, &c. So in the mystical body, some are qualified for, and called to, one sort of work; others are, in like manner, fitted for, and called to, another sort of work. Magistrates, ministers, people, in a Christian commonwealth, have their several offices, and must not intrude one upon another, nor clash in the discharge of their several offices. [4.] Each member hath its place and office, for the good and benefit of the whole, and of every other member. We are not only members of Christ, but we are members one of another, v. 5. We stand in relation one to another; we are engaged to do all the good we can one to another, and to act in conjunction for the common benefit. See this illustrated at large, 1 Cor. xii. 14, &c. Therefore we must not be puffed up with a conceit of our own attainments, because, whatever we have, as we received it, so we received it not for ourselves, but for the good of others.

2. A sober use of the gifts that God hath given us. As we must not on the one hand be proud of our talents, so on the other hand we must not bury them. Take heed lest, under a pretence of humility and self-denial, we be slothful in laying out ourselves for the good of others. We must not say, "I am nothing, therefore I will sit still, and do nothing;" but, "I am nothing in myself, and therefore I will lay out myself to the utmost in the strength of the grace of Christ." He specifies the ecclesiastical offices appointed in particular churches, in the discharge of which each must study to do his own duty, for the preserving of order and the promotion of edification in the church, each knowing his place and fulfilling it. Having then gifts. The following induction of particulars supplies the sense of this general. Having gifts, let us use them. Authority and ability for the ministerial work are the gift of God.--Gifts differing. The immediate design is different, though the ultimate tendency of all is the same. According to the grace, charismata kata ten charin. The free grace of God is the spring and original of all the gifts that are given to men. It is grace that appoints the office, qualifies and inclines the person, works both to will and to do. There were in the primitive church extraordinary gifts of tongues, of discerning, of healing; but he speaks here of those that are ordinary. Compare 1 Cor. xii. 4; 1 Tim. iv. 14; 1 Pet. iv. 10. Seven particular gifts he specifies (v. 6-8), which seem to be meant of so many distinct offices, used by the prudential constitution of many of the primitive churches, especially the larger. There are two general ones here expressed by prophesying and ministering, the former the work of the bishops, the latter the work of the deacons, which were the only two standing officers, Phil. i. 1. But the particular work belonging to each of these might be, and it should seem was, divided and allotted by common consent and agreement, that it might be done the more effectually, because that which is every body's work is nobody's work, and he despatches his business best that is vir unius negotii--a man of one business. Thus David sorted the Levites (1 Chron. xxiii. 4, 5), and in this wisdom is profitable to direct. The five latter will therefore be reduced to the two former.

(1.) Prophecy. Whether prophecy, let us prophesy according to the proportion of faith. It is not meant of the extraordinary gifts of foretelling things to come, but the ordinary office of preaching the word: so prophesying is taken, 1 Cor. xiv. 1-3, &c.; xi. 4; 1 Thess. v. 20. The work of the Old-Testament prophets was not only to foretel future things, but to warn the people concerning sin and duty, and to be their remembrancers concerning that which they knew before. And thus gospel preachers are prophets, and do indeed, as far as the revelation of the word goes, foretel things to come. Preaching refers to the eternal condition of the children of men, points directly at a future state. Now those that preach the word must do it according to the proportion of faith--kata ten analogian tes pisteos, that is, [1.] As to the manner of our prophesying, it must be according to the proportion of the grace of faith. He had spoken (v. 3) of the measure of faith dealt to every man. Let him that preaches set all the faith he hath on work, to impress the truths he preaches upon his own heart in the first place. As people cannot hear well, so ministers cannot preach well, without faith. First believe and then speak, Ps. cxvi. 10; 2 Cor. iv. 13. And we must remember the proportion of faith--that, though all men have not faith, yet a great many have besides ourselves; and therefore we must allow others to have a share of knowledge and ability to instruct, as well as we, even those that in less things differ from us. "Hast thou faith? Have it to thyself; and do not make it a ruling rule to others, remembering that thou hast but thy proportion." [2.] As to the matter of our prophesying, it must be according to the proportion of the doctrine of faith, as it is revealed in the holy scriptures of the Old and New Testament. By this rule of faith the Bereans tried Paul's preaching, Acts xvii. 11. Compare Acts xxvi. 22; Gal. i. 9. There are some staple-truths, as I may call them, some prima axiomata--first axioms, plainly and uniformly taught in the scripture, which are the touchstone of preaching, by which (though we must not despise prophesying) we must prove all things, and then hold fast that which is good, 1 Thess. v. 20, 21. Truths that are more dark must be examined by those that are more clear; and then entertained when they are found to agree and comport with the analogy of faith; for it is certain one truth can never contradict another. See here what ought to be the great care of preachers--to preach sound doctrine, according to the form of wholesome words, Tit. ii. 8; 2 Tim. i. 13. It is not so necessary that the prophesying be according to the proportion of art, the rules of logic and rhetoric; but it is necessary that it be according to the proportion of faith: for it is the word of faith that we preach. Now there are two particular works which he that prophesieth hath to mind--teaching and exhorting, proper enough to be done by the same person at the same time, and when he does the one let him mind that, when he does the other let him do that too as well as he can. If, by agreement between the ministers of a congregation, this work be divided, either constantly or interchangeably, so that one teaches and the other exhorts (that is, in our modern dialect, one expounds and the other preaches), let each do his work according to the proportion of faith. First, let him that teacheth wait on teaching. Teaching is the bare explaining and proving of gospel truths, without practical application, as in the expounding of the scripture. Pastors and teachers are the same office (Eph. iv. 11), but the particular work is somewhat different. Now he that has a faculty of teaching, and has undertaken that province, let him stick to it. It is a good gift, let him use it, and give his mind to it. He that teacheth, let him be in his teaching; so some supply it, Ho didaskon, en te didaskalia. Let him be frequent and constant, and diligent in it; let him abide in that which is his proper work, and be in it as his element. See 1 Tim. iv. 15, 16, where it is explained by two words, en toutois isthi, and epimene autois, be in these things and continue in them. Secondly, Let him that exhorteth wait on exhortation. Let him give himself to that. This is the work of the pastor, as the former of the teacher; to apply gospel truths and rules more closely to the case and condition of the people, and to press upon them that which is more practical. Many that are very accurate in teaching may yet be very cold and unskilful in exhorting; and on the contrary. The one requires a clearer head, the other a warmer heart. Now where these gifts are evidently separated (that the one excels in the one and the other in the other) it conduces to edification to divide the work accordingly; and, whatsoever the work is that we undertake, let us mind it. To wait on our work is to bestow the best of our time and thoughts upon it, to lay hold of all opportunities for it, and to study not only to do it, but to do it well.

(2.) Ministry. If a man hath diakonian--the office of a deacon, or assistant to the pastor and teacher, let him use that office well--a churchwarden (suppose), an elder, or an overseer of the poor; and perhaps there were more put into these offices, and there was more solemnity in them, and a greater stress of care and business lay upon them in the primitive churches, than we are now well aware of. It includes all those offices which concern the ta exo of the church, the outward business of the house of God. See Neh. xi. 16. Serving tables, Acts vi. 2. Now let him on whom this care of ministering is devolved attend to it with faithfulness and diligence; particularly, [1.] He that giveth, let him do it with simplicity. Those church-officers that were the stewards of the church's alms, collected money, and distributed it according as the necessities of the poor were. Let them do it en aploteti--liberally and faithfully; not converting what they receive to their own use, nor distributing it with any sinister design, or with respect of person: not froward and peevish with the poor, nor seeking pretences to put them by; but with all sincerity and integrity, having no other intention in it than to glorify God and do good. Some understand it in general of all almsgiving: He that hath wherewithal, let him give, and give plentifully and liberally; so the word is translated, 2 Cor. viii. 2; ix. 13. God loves a cheerful bountiful giver. [2.] He that ruleth with diligence. It should seem, he means those that were assistants to the pastors in exercising church-discipline, as their eyes, and hands, and mouth, in the government of the church, or those ministers that in the congregation did chiefly undertake and apply themselves to this ruling work; for we find those ruling that laboured in the word and doctrine, 1 Tim. v. 17. Now such must do it with diligence. The word denotes both care and industry to discover what is amiss, to reduce those that go astray, to reprove and admonish those that have fallen, to keep the church pure. Those must take a great deal of pains that will approve themselves faithful in the discharge of this trust, and not let slip any opportunity that may facilitate and advance that work. [3.] He that showeth mercy with cheerfulness. Some think it is meant in general of all that in any thing show mercy: Let them be willing to do it, and take a pleasure in it; God loves a cheerful giver. But it seems to be meant of some particular church-officers, whose work it was to take care of the sick and strangers; and those were generally widows that were in this matter servants to the church-deaconesses (1 Tim. v. 9, 10), though others, it is likely, might be employed. Now this must be done with cheerfulness. A pleasing countenance in acts of mercy is a great relief and comfort to the miserable; when they see it is not done grudgingly and unwillingly, but with pleasant looks and gentle words, and all possible indications of readiness and alacrity. Those that have to do with such as are sick and sore, and commonly cross and peevish, have need to put on not only patience, but cheerfulness, to make the work the more easy and pleasant to them, and the more acceptable to God.

III. Concerning that part of our duty which respects our brethren, of which we have many instances, in brief exhortations. Now all our duty towards one another is summer up in one word, and that a sweet work, love. In that is laid the foundation of all our mutual duty; and therefore the apostle mentions this first, which is the livery of Christ's disciples, and the great law of our religion: Let love be without dissimulation; not in compliment and pretence, but in reality; not in word and tongue only, 1 John iii. 18. The right love is love unfeigned; not as the kisses of an enemy, which are deceitful. We should be glad of an opportunity to prove the sincerity of our love, 2 Cor. viii. 8. More particularly, there is a love owing to our friends, and to our enemies. He specifies both.

1. To our friends. He that hath friends must show himself friendly. There is a mutual love that Christians owe, and must pay.

(1.) An affectionate love (v. 10): Be kindly affectioned one to another, with brotherly love, philostorgoi--it signifies not only love, but a readiness and inclination to love, the most genuine and free affection, kindness flowing out as from a spring. It properly denotes the love of parents to their children, which, as it is the most tender, so it is the most natural, of any, unforced, unconstrained; such must our love be to one another, and such it will be where there is a new nature and the law of love is written in the heart. This kind affection puts us on to express ourselves both in word and action with the greatest courtesy and obligingness that may be.--One to another. This may recommend the grace of love to us, that, as it is made our duty to love others, so it is as much their duty to love us. And what can be sweeter on this side heaven than to love and be beloved? He that thus watereth shall be watered also himself.

(2.) A respectful love: In honour preferring one another. Instead of contending for superiority, let us be forward to give to others the pre-eminence. This is explained, Phil. ii. 3, Let each esteem other better than themselves. And there is this good reason for it, because, if we know our own hearts, we know more evil by ourselves than we do by any one else in the world. We should be forward to take notice of the gifts, and graces, and performances of our brethren, and value them accordingly, be more forward to praise another, and more pleased to hear another praised, than ourselves; te time allelous proegoumenoi--going before, or leading one another in honour; so some read it: not in taking honour, but in giving honour. "Strive which of you shall be most forward to pay respect to those to whom it is due, and to perform all Christian offices of love (which are all included in the word honour) to your brethren, as there is occasion. Let all your contention be which shall be most humble, and useful, and condescending." So the sense is the same with Tit. iii. 14, Let them learn, proistasthai--to go before in good works. For though we must prefer others (as our translation reads it), and put on others, as more capable and deserving than ourselves, yet we must not make that an excuse for our lying by and doing nothing, nor under a pretence of honouring others, and their serviceableness and performances, indulge ourselves in ease and slothfulness. Therefore he immediately adds (v. 11), Not slothful in business.

(3.) A liberal love (v. 13): Distributing to the necessities of saints. It is but a mock love which rests in the verbal expressions of kindness and respect, while the wants of our brethren call for real supplies, and it is in the power of our hands to furnish them. [1.] It is no strange thing for saints in this world to want necessaries for the support of their natural live. In those primitive times prevailing persecutions must needs reduce many of the suffering saints to great extremities; and still the poor, even the poor saints, we have always with us. Surely the things of this world are not the best things; if they were, the saints, who are the favourites of heaven, would not be put off with so little of them. [2.] It is the duty of those who have wherewithal to distribute, or (as it might better be read) to communicate to those necessities. It is not enough to draw out the soul, but we must draw out the purse, to the hungry. See Jam. ii. 15, 16; 1 John iii. 17. Communicating--koinonountes. It intimates that our poor brethren have a kind of interest in that which God hath given us; and that our reliving them should come from a sense and fellow-feeling of their wants, as though we suffered with them. The charitable benevolence of the Philippians to Paul is called their communicating with his affliction, Phil. iv. 14. We must be ready, as we have ability and opportunity, to relieve any that are in want; but we are in a special manner bound to communicate to the saints. There is a common love owing to our fellow-creatures, but a special love owing to our fellow-christians (Gal. vi. 10), Especially to those who are of the household of faith. Communicating, tais mneiais--to the memories of the saints; so some of the ancients read it, instead of tais chreiais. There is a debt owing to the memory of those who through faith and patience inherit the promises--to value it, to vindicate it, to embalm it. Let the memory of the just be blessed; so some read Prov. x. 7. He mentions another branch of this bountiful love: Given to hospitality. Those who have houses of their own should be ready to entertain those who go about doing good, or who, for fear of persecution, are forced to wander for shelter. They had not then so much of the convenience of common inns as we have; or the wandering Christians durst not frequent them; or they had not wherewithal to bear the charges, and therefore it was a special kindness to bid them welcome on free-cost. Nor is it yet an antiquated superseded duty; as there is occasion, we must welcome strangers, for we know not the heart of a stranger. I was a stranger, and you took me in, is mentioned as one instance of the mercifulness of those that shall obtain mercy: ten philoxenian diokontes--following or pursuing hospitality. It intimates, not only that we must take opportunity, but that we must seek opportunity, thus to show mercy. As Abraham, who sat at the tent-door (Gen. xviii. 1), and Lot, who sat in the gate of Sodom (Gen. xix. 1), expecting travellers, whom they might meet and prevent with a kind invitation, and so they entertained angels unawares, Heb. xiii. 2.

(4.) A sympathizing love (v. 15): Rejoice with those that do rejoice, and weep with those that weep. Where there is a mutual love between the members of the mystical body, there will be such a fellow-feeling. See 1 Cor. xii. 26. True love will interest us in the sorrows and joys of one another, and teach us to make them our own. Observe the common mixture in this world, some rejoicing, and others weeping (as the people, Ezra iii. 12, 13), for the trial, as of other graces, so of brotherly love and Christian sympathy. Not that we must participate in the sinful mirths or mournings of any, but only in just and reasonable joys and sorrows: not envying those that prosper, but rejoicing with them; truly glad that others have the success and comfort which we have not; not despising those that are in trouble, but concerned for them, and ready to help them, as being ourselves in the body. This is to do as God does, who not only has pleasure in the prosperity of his servants (Ps. xxxv. 27), but is likewise afflicted in all their afflictions, Isa. lxiii. 9.

(5.) A united love: "Be of the same mind one towards another (v. 16), that is, labour, as much as you can, to agree in apprehension; and, wherein you come short of this, yet agree in affection; endeavour to be all one, not affecting to clash, and contradict, and thwart one another; but keep the unity of the Spirit in the bond of peace, Phil. ii. 2; iii. 15, 16; 1 Cor. i. 10; to auto eis allelous phronountes--wishing the same good to others that you do to yourselves;" so some understand it. This is to love our brethren as ourselves, desiring their welfare as our own.

(6.) A condescending love: Mind not high things, but condescend to men of low estate, v. 16. True love cannot be without lowliness, Eph. iv. 1, 2; Phil. ii. 3. When our Lord Jesus washed his disciples' feet, to teach us brotherly love (John xiii. 5; xiv. 34), it was designed especially to intimate to us that to love one another aright is to be willing to stoop to the meanest offices of kindness for the good of one another. Love is a condescending grace: Non bene conveniunt--majestas et amor--Majesty and love do but ill assort with each other. Observe how it is pressed here. [1.] Mind not high things. We must not be ambitious of honour and preferment, nor look upon worldly pomp and dignity with any inordinate value or desire but rather with a holy contempt. When David's advancements were high, his spirit was humble (Ps. cxxxi. 1): I do not exercise myself in great matters. The Romans, living in the imperial city, which reigned over the kings of the earth (Rev. xvii. 18), and was at that time in the meridian of its splendour, were perhaps ready to take occasion thence to think the better of themselves. Even the holy seed were tainted with this leaven. Roman Christians, as some citizens do upon the country; and therefore the apostle so often cautions them against high-mindedness; compare ch. xi. 20. They lived near the court, and conversed daily with the gaiety and grandeur of it: "Well," saith he, "do not mind it, be not in love with it." [2.] Condescend to men of low estate--Tois tapeinois synapagomenoi. First, It may be meant of mean things, to which we must condescend. If our condition in the world be poor and low, our enjoyments coarse and scanty, our employments despicable and contemptible, yet we must bring our minds to it, and acquiesce in it. So the margin: Be contented with mean things. Be reconciled to the place which God in his providence hath put us in, whatever it be. We must account nothing below us but sin: stoop to mean habitations, mean fare, mean clothing, mean accommodations when they are our lot, and not grudge. Nay, we must be carried with a kind of impetus, by the force of the new nature (so the word synapagomai properly signifies, and it is very significant), towards mean things, when God appoints us to them; as the old corrupt nature is carried out towards high things. We must accommodate ourselves to mean things. We should make a low condition and mean circumstances more the centre of our desires than a high condition. Secondly, It may be meant of mean persons; so we read it (I think both are to be included) Condescend to men of low estate. We must associate with, and accommodate ourselves to, those that are poor and mean in the world, if they be such as fear God. David, though a king upon the throne, was a companion for all such, Ps. cxix. 63. We need not be ashamed to converse with the lowly, while the great God overlooks heaven and earth to look at such. True love values grace in rags as well as in scarlet. A jewel is a jewel, though it lie in the dirt. The contrary to this condescension is reproved, Jam. ii. 1-4. Condescend; that is, suit yourselves to them, stoop to them for their good; as Paul, 1 Cor. ix. 19, &c. Some think the original word is a metaphor taken from travellers, when those that are stronger and swifter of foot stay for those that are weak and slow, make a halt, and take them with them; thus must Christians be tender towards their fellow travellers. As a means to promote this, he adds, Be not wise in your own conceits; to the same purport with v. 3. We shall never find in our hearts to condescend to others while we find there so great a conceit of ourselves: and therefore this must needs be mortified. Me ginesthe phronimoi par heautois--"Be not wise by yourselves, be not confident of the sufficiency of your own wisdom, so as to despise others, or think you have no need of them (Prov. iii. 7), nor be shy of communicating what you have to others. We are members one of another, depend upon one another, are obliged to one another; and therefore, Be not wise by yourselves, remembering it is the merchandise of wisdom that we profess; now merchandise consists in commerce, receiving and returning."

(7.) A love that engages us, as much as lies in us, to live peaceably with all men, v. 18. Even those with whom we cannot live intimately and familiarly, by reason of distance in degree or profession, yet we must with such live peaceably; that is, we must be harmless and inoffensive, not giving others occasion to quarrel with us; and we must be gall-less and unrevengeful, not taking occasion to quarrel with them. Thus must we labour to preserve the peace, that it be not broken, and to piece it again when it is broken. The wisdom from above is pure and peaceable. Observe how the exhortation is limited. It is not expressed so as to oblige us to impossibilities: If it be possible, as much as lies in you. Thus Heb. xii. 14, Follow peace. Eph. iv. 3, Endeavouring to keep. Study the things that make for peace.--If it be possible. It is not possible to preserve the peace when we cannot do it without offending God and wounding conscience: Id possumus quod jure possumus--That is possible which is possible without incurring blame. The wisdom that is from above is first pure and then peaceable, Jam. iii. 17. Peace without purity is the peace of the devil's palace.--As much as lieth in you. There must be two words to the bargain of peace. We can but speak for ourselves. We may be unavoidably striven with; as Jeremiah, who was a man of contention (Jer. xv. 10), and this we cannot help; our care must be that nothing be wanting on our parts to preserve the peace, Ps. cxx. 7. I am for peace, though, when I speak, they are for war.

2. To our enemies. Since men became enemies to God, they have been found very apt to be enemies one to another. Let but the centre of love be once forsaken, and the lines will either clash and interfere, or be at an uncomfortable distance. And, of all men, those that embrace religion have reason to expect to meet with enemies in a world whose smiles seldom concur with Christ's. Now Christianity teaches us how to behave towards our enemies; and in this instruction it quite differs from all other rules and methods, which generally aim at victory and dominion; but this at inward peace and satisfaction. Whoever are our enemies, that wish us ill and seek to do us ill, our rule is to do them no hurt, but all the good we can.

(1.) To do them no hurt (v. 17): Recompense to no man evil for evil, for that is a brutish recompence, and befitting only those animals which are not conscious either of any being above them or of any state before them. Or, if mankind were made (as some dream) in a state of war, such recompences as these were agreeable enough; but we have not so learned God, who does so much for his enemies (Matt. v. 45), much less have we so learned Christ, who died for us when we were enemies (ch. v. 8, 10), so loved that world which hated him without a cause.--"To no man; neither to Jew nor Greek; not to one that has been thy friend, for by recompensing evil for evil thou wilt certainly lose him; not to one that has been thine enemy, for by not recompensing evil for evil thou mayest perhaps gain him." To the same purport, v. 19, Dearly beloved, avenge not yourselves. And why must this be ushered in with such an affectionate compellation, rather than any other of the exhortations of this chapter? Surely because this is intended for the composing of angry spirits, that are hot in the resentment of a provocation. He addresses himself to such in this endearing language, to mollify and qualify them. Any thing that breathes love sweetens the blood, lays the storm, and cools the intemperate heat. Would you pacify a brother offended? Call him dearly beloved. Such a soft word, fitly spoken, may be effectual to turn away wrath. Avenge not yourselves; that is, when any body has done you any ill turn, do not desire nor endeavour to bring the like mischief or inconvenience upon him. It is not forbidden to the magistrate to do justice to those that are wronged, by punishing the wrong-doer; nor to make and execute just and wholesome laws against malefactors; but it forbids private revenge, which flows from anger and ill-will; and this is fitly forbidden, for it is presumed that we are incompetent judges in our own case. Nay, if persons wronged in seeking the defence of the law, and magistrates in granting it, act from any particular personal pique or quarrel, and not from a concern that public peace and order be maintained and right done, even such proceedings, though seemingly regular, will fall under this prohibited self-revenging. See how strict the law of Christ is in this matter, Matt. v. 38-40. It is forbidden not only to take it into our own hands to avenge ourselves, but to desire and thirst after event that judgment in our case which the law affords, for the satisfying of a revengeful humour. This is a hard lesson to corrupt nature; and therefore he subjoins, [1.] A remedy against it: Rather give place unto wrath. Not to our own wrath; to give place to this is to give place to the devil, Eph. iv. 26, 27. We must resist, and stifle, and smother, and suppress this; but, First, To the wrath of our enemy. "Give place to it, that is, be of a yielding temper; do not answer wrath with wrath, but with love rather. Yielding pacifies great offences, Eccl. x. 4. Receive affronts and injuries, as a stone is received into a heap of wool, which gives way to it, and so it does not rebound back, nor go any further." So it explains that of our Saviour (Matt. v. 39), Whosoever shall smite thee on thy right cheek, turn to him the other also. Instead of meditating how to revenge one wrong, prepare to receive another. When men's passions are up, and the stream is strong, let it have its course, lest by an unseasonable opposition it be made to rage and swell the more. When others are angry, let us be calm; this is a remedy against revenge, and seems to be the genuine sense. But, Secondly, Many apply it to the wrath of God: "Give place to this, make room for him to take the throne of judgment, and let him alone to deal with thine adversary." [2.] A reason against it: For it is written, Vengeance is mine. We find it written, Deut. xxxii. 35. God is the sovereign King, the righteous Judge, and to him it belongs to administer justice; for, being a God of infinite knowledge, by him actions are weighed in unerring balances; and, being a God of infinite purity, he hates sin and cannot endure to look upon iniquity. Some of this power he hath trusted in the hands of the civil magistrates (Gen. ix. 6; ch. xiii. 4); their legal punishments therefore are to be looked upon as a branch of God's revengings. This is a good reason why we should not avenge ourselves; for, if vengeance be God's, then, First, We may not do it. We step into the throne of God if we do and take his work out of his hand. Secondly, We need not do it. For God will, if we meekly leave the matter with him; he will avenge us as far as there is reason or justice for it, and further we cannot desire it. See Ps. xxxviii. 14, 15, I heard not, for thou wilt hear; and if God hears what need is there for me to hear?

(2.) We must not only not to hurt to our enemies, but our religion goes higher, and teaches us to do them all the good we can. It is a command peculiar to Christianity, and which does highly commend it: Love your enemies, Matt. v. 44. We are here taught to show that love to them both in word and deed.

[1.] In word: Bless those who persecute you, v. 14. It has been the common lot of God's people to be persecuted, either with a powerful hand or with a spiteful tongue. Now we are here taught to bless those that so persecute us. Bless them; that is, First, "Speak well of them. If there be any thing in them that is commendable and praiseworthy, take notice of it, and mention it to their honour." Secondly, "Speak respectfully to them, according as their place is, not rendering railing for railing, and bitterness for bitterness." And, Thirdly, We must wish well to them, and desire their good, so far from seeking any revenge. Nay, Fourthly, We must offer up that desire to God, by prayer for them. If it be not in the power of our hand to do any thing else for them, yet we can testify our good-will by praying for them, for which our master hath given us not only a rule, but an example to back that rule, Luke xxiii. 34-- Bless, and curse not. It denotes a thorough good-will in all the instances and expressions of it; not, "bless them when you are at prayer, and curse them at other times;" but, "bless them always, and curse not at all." Cursing ill becomes the mouths of those whose work it is to bless God, and whose happiness it is to be blessed of him.

[2.] In deed (v. 20): "If thine enemy hunger, as thou hast ability and opportunity, be ready and forward to show him any kindness, and do him any office of love for his good; and be never the less forward for his having been thine enemy, but rather the more, that thou mayest thereby testify the sincerity of thy forgiveness of him." It is said of archbishop Cranmer that the way for a man to make him his friend was to do him an ill turn. The precept is quoted from Prov. xxv. 21, 22; so that, high as it seems to be, the Old Testament was not a stranger to it. Observe here, First, What we must do. We must do good to our enemies. "If he hunger, do not insult over him, and say, Now God is avenging me of him, and pleading my cause; do not make such a construction of his wants. But feed him." Then, when he has need of thy help, and thou hast an opportunity of starving him and trampling upon him, then feed him (psomize auton, a significant word)--"feed him abundantly, nay, feed him carefully and indulgently:" frustulatim pasce--feed him with small pieces, "feed him, as we do children and sick people, with much tenderness. Contrive to do it so as to express thy love. If he thirst, give him drink: potize auton--drink to him, in token of reconciliation and friendship. So confirm your love to him." Secondly, Why we must do this. Because in so doing thou shalt heap coals of fire on his head. Two senses are given of this, which I think are both to be taken in disjunctively. Thou shalt heap coals of fire on his head; that is, "Thou shalt either," 1. "Melt him into repentance and friendship, and mollify his spirit towards thee" (alluding to those who melt metals; they not only put fire under them, but heap fire upon them; thus Saul was melted and conquered with the kindness of David, 1 Sam. xxiv. 16; xxvi. 21)-- "thou wilt win a friend by it, and if thy kindness have not that effect then," 2. "It will aggravate his condemnation, and make his malice against thee the more inexcusable. Thou wilt hereby hasten upon him the tokens of God's wrath and vengeance." Not that this must be our intention in showing him kindness, but, for our encouragement, such will be the effect. To this purpose is the exhortation in the last verse, which suggests a paradox not easily understood by the world, that in all matters of strife and contention those that revenge are the conquered, and those that forgive are the conquerors. (1.) "Be not overcome of evil. Let not the evil of any provocation that is given you have such a power over you, or make such an impression upon you, as to dispossess you of yourselves, to disturb your peace, to destroy your love, to ruffle and discompose your spirits, to transport you to any indecencies, or to bring you to study or attempt any revenge." He that cannot quietly bear an injury is perfectly conquered by it. (2.) "But overcome evil with good, with the good of patience and forbearance, nay, and of kindness and beneficence to those that wrong you. Learn to defeat their ill designs against you, and either to change them, or at least to preserve your own peace." He that hath this rule over his spirit is better than the mighty.

3. To conclude, there remain two exhortations yet untouched, which are general, and which recommend all the rest as good in themselves, and of good report.

(1.) As good in themselves (v. 9): Abhor that which is evil, cleave to that which is good. God hath shown us what is good: these Christian duties are enjoined; and that is evil which is opposite to them. Now observe, [1.] We must not only not do evil, but we must abhor that which is evil. We must hate sin with an utter and irreconcilable hatred, have an antipathy to it as the worst of evils, contrary to our new nature, and to our true interest--hating all the appearances of sin, even the garment spotted with the flesh. [2.] We must not only do that which is good, but we must cleave to it. It denotes a deliberate choice of, a sincere affection for, and a constant perseverance in, that which is good. "So cleave to it as not to be allured nor affrighted from it, cleave to him that is good, even to the Lord (Acts xi. 23), with a dependence and acquiescence." It is subjoined to the precept of brotherly love, as directive of it; we must love our brethren, but not love them so much as for their sakes to commit any sin, or omit any duty; not think the better of any sin for the sake of the person that commits it, but forsake all the friends in the world, to cleave to God and duty.
Adam Clarke: Commentary on the Bible - 1831
12:1: I beseech you therefore, brethren - This address is probably intended both for the Jews and the Gentiles; though some suppose that the Jews are addressed in the first verse, the Gentiles in the second.
By the mercies of God! - Δια των οικτιρμων του Θεου· By the tender mercies or compassions of God, such as a tender father shows to his refractory children; who, on their humiliation, is easily persuaded to forgive their offenses. The word οικτιρμος comes from οικτος, compassion; and that from εικω, to yield; because he that has compassionate feelings is easily prevailed on to do a kindness, or remit an injury.
That ye present your bodies - A metaphor taken from bringing sacrifices to the altar of God. The person offering picked out the choicest of his flock, brought it to the altar, and presented it there as an atonement for his sin. They are exhorted to give themselves up in the spirit of sacrifice; to be as wholly the Lord's property as the whole burnt-offering was, no part being devoted to any other use.
A living sacrifice - In opposition to those dead sacrifices which they were in the habit of offering while in their Jewish state; and that they should have the lusts of the flesh mortified, that they might live to God.
Holy - Without spot or blemish; referring still to the sacrifice required by the law.
Acceptable unto God - Ευαρεστον· The sacrifice being perfect in its kind, and the intention of the offerer being such that both can be acceptable and well pleasing to God, who searches the heart. All these phrases are sacrificial, and show that there must be a complete surrender of the person - the body, the whole man, mind and flesh, to be given to God; and that he is to consider himself no more his own, but the entire property of his Maker.
Your reasonable service - Nothing can be more consistent with reason than that the work of God should glorify its Author. We are not our own, we are the property of the Lord, by the right of creation and redemption; and it would be as unreasonable as it would be wicked not to live to his glory, in strict obedience to his will. The reasonable service, λογικην λατρειαν, of the apostle, may refer to the difference between the Jewish and Christian worship. The former religious service consisted chiefly in its sacrifices, which were δι' αλογων, of irrational creatures, i.e. the lambs, rams, kids, bulls, goats, etc., which were offered under the law. The Christian service or worship is λογικη, rational, because performed according to the true intent and meaning of the law; the heart and soul being engaged in the service. He alone lives the life of a fool and a madman who lives the life of a sinner against God; for, in sinning against his Maker he wrongs his own soul, loves death, and rewards evil unto himself.
Reasonable service, λογικην λατρειαν, "a religious service according to reason," one rationally performed. The Romanists make this distinction between λατρεια, and δουλεια, latreia and douleia, (or dulia, as they corruptly write it), worship and service, which they say signify two kinds of religious worship; the first proper to God, the other communicated to the creatures. But δουλεια, douleia, services, is used by the Septuagint to express the Divine worship. See Deu 13:4; Jdg 2:7; Sa1 7:3, and Sa1 12:10 : and in the New Testament, Mat 6:24; Luk 6:23; Rom 16:18; Col 3:24. The angel refused δουλειαν, douleia, Rev 22:7, because he was συνδουλος sundoulos, a fellow servant; and the Divine worship is more frequently expressed by this word δουλεια, douleia, service, than by λατρεια, latreia, worship. The first is thirty-nine times in the Old and New Testament ascribed unto God, the other about thirty times; and latreia, worship or service, is given unto the creatures, as in Lev 23:7, Lev 23:8, Lev 23:21; Num 28:18; yea, the word signifies cruel and base bondage, Deu 28:48 : once in the New Testament it is taken for the worship of the creatures, Rom 1:25. The worshipping of idols is forbidden under the word λατρεια, latreia, thirty-four times in the Old Testament, and once in the New, as above; and twenty-three times under the term δουλεια, douleia, in the Old Testament; and St. Paul uses δουλευειν Θεὡ, and λατρευειν Θεὡ indifferently, for the worship we owe to God. See Rom 1:9, Rom 1:25; Rom 12:1, Gal 4:8, Gal 4:9; Th1 1:9; Mat 6:24. And Ludouicus Vives, a learned Romanist, has proved out of Suidas, Xenophon, and Volla, that these two words are usually taken the one for the other, therefore the popish distinction, that the first signifies "the religious worship due only to God," and the second, "that which is given to angels, saints, and men," is unlearned and false. - See Leigh's Crit. Sacra.
Albert Barnes: Notes on the Bible - 1834
12:1: I beseech you - The apostle, having finished the argument of this Epistle, proceeds now to close it with a practical or hortatory application, showing its bearing on the duties of life, and the practical influence of religion. None of the doctrines of the gospel are designed to be cold and barren speculations. They bear on the hearts and lives of people; and the apostle therefore calls on those to whom he wrote to dedicate themselves without reserve unto God.
Therefore - As the effect or result of the argument or doctrine. In other words, the whole argument of the eleven first chapters is suited to show the obligation on us to devote ourselves to God. From expressions like these, it is clear that the apostle never supposed that the tendency of the doctrines of grace was to lead to licentiousness. Many have affirmed that such was the tendency of the doctrines of justification by faith, of election and decrees, and of the perseverance of the saints. But it is plain that Paul had no such apprehensions. After having fully stated and established those doctrines, he concludes that we ought therefore to lead holy lives, and on the ground of them he exhorts people to do it.
By the mercies of God - The word "by" διὰ dia denotes here the reason why they should do it, or the ground of appeal. So great had been the mercy of God, that this constituted a reason why they should present their bodies, etc. see Co1 1:10; Rom 15:30. The word "mercies" here denotes favor shown to the undeserving, or kindness, compassion, etc. The plural is used in imitation of the Hebrew word for mercy, which has no singular. The word is not often used in the New Testament; see Co2 1:3, where God is called "the Father of mercies;" Phi 2:1; Col 3:12; Heb 10:28. The particular mercy to which the apostle here refers, is that shown to those whom he was addressing. He had proved that all were by nature under sin; that they had no claim on God; and that he had showed great compassion in giving his Son to die for them in this state, and in pardoning their sins. This was a ground or reason why they should devote themselves to God.
That ye present - The word used here commonly denotes the action of bringing and presenting an animal or other sacrifice before an altar. It implies that the action was a free and voluntary offering. Religion is free; and the act of devoting ourselves to God is one of the most free that we ever perform.
Your bodies - The bodies of animals were offered in sacrifice. The apostle specifies their bodies particularly in reference to that fact. Still the entire animal was devoted; and Paul evidently meant here the same as to say, present Yourselves, your entire person, to the service of God; compare Co1 6:16; Jam 3:6. It was not customary or proper to speak of a sacrifice as an offering of a soul or spirit, in the common language of the Jews; and hence, the apostle applied their customary language of sacrifice to the offering which Christians were to make of themselves to God.
A living sacrifice - A sacrifice is an offering made to God as an atonement for sin; or any offering made to him and his service as an expression of thanksgiving or homage. It implies that he who offers it presents it entirely, releases all claim or right to it, and leaves it to be disposed of for the honor of God. In the case of an animal, it was slain, and the blood offered; in the case of any other offering, as the first-fruits, etc., it was set apart to the service of God; and he who offered it released all claim on it, and submitted it to God, to be disposed of at his will. This is the offering which the apostle entreats the Romans to make: to devote themselves to God, as if they had no longer any claim on themselves; to be disposed of by him; to suffer and bear all that he might appoint; and to promote his honor in any way which he might command. This is the nature of true religion.
Living - ζῶσυν zō sun. The expression probably means that they were to devote the vigorous, active powers of their bodies and souls to the service of God. The Jew offered his victim, slew it, and presented it dead. It could not be presented again. In opposition to this, we are to present ourselves with all our living, vital energies. Christianity does not require a service of death or inactivity. It demands vigorous and active powers in the service of God the Saviour. There is something very affecting in the view of such a sacrifice; in regarding life, with all its energies, its intellectual, and moral, and physical powers, as one long sacrifice; one continued offering unto God. An immortal being presented to him; presented voluntarily, with all his energies, from day to day, until life shall close, so that it may he said that he has lived and died an offering made freely unto God. This is religion.
Holy - This means properly without blemish or defect. No other sacrifice could be made to God. The Jews were expressly forbid to offer what was lame, or blind, or in anyway deformed; Deu 15:21; Lev 1:3, Lev 1:10; Lev 3:1; Lev 22:20; Deu 17:1; compare Mal 1:8. If offered without any of these defects, it was regarded as holy, that is, appropriately set apart, or consecrated to God. In like manner we are to consecrate to God our best faculties; the vigor of our minds, and talents, and time. Not the feebleness of sickness merely; not old age alone; not time which we cannot otherwise employ, but the first vigor and energies of the mind and body; our youth, and health, and strength. Our sacrifice to God is to be not divided, separate; but it is to be entire and complete. Many are expecting to be Christians in sickness; many in old age; thus purposing to offer unto him the blind and the lame. The sacrifice is to be free from sin. It is not to be a divided, and broken, and polluted service. It is to be with the best affections of our hearts and lives.
Acceptable unto God - They are exhorted to offer such a sacrifice as will be acceptable to God; that is, such a one as he had just specified, one that was living and holy. No sacrifice should be made which is not acceptable to God. The offerings of the pagan; the pilgrimages of the Muslims; the self-inflicted penalties of the Roman Catholics, uncommanded by God, cannot be acceptable to him. Those services will be acceptable to God, and those only, which he appoints; compare Col 2:20-23. People are not to invent services; or to make crosses; or to seek persecutions and trials; or to provoke opposition. They are to do just what God requires of them, and that will be acceptable to God. And this fact, that what we do is acceptable to God, is the highest recompense we can have. It matters little what people think of us, if God approves what we do. To please him should be our highest aim; the fact that we do please him is our highest reward.
Which is your reasonable service - The word rendered "service" λατρείαν latreian properly denotes worship, or the homage rendered to God. The word "reasonable" with us means what is "governed by reason; thinking, speaking, or acting conformably to the dictates of reason" (Webster); or what can be shown to be rational or proper. This does not express the meaning of the original. That word λογικὴν logikē n denotes what pertains to the mind, and a reasonable service means what is mental, or pertaining to reason. It stands opposed, nor to what is foolish or unreasonable, but to the external service of the Jews, and such as they relied on for salvation. The worship of the Christian is what pertains to the mind, or is spiritual; that of the Jew was external. Chrysostom renders this phrase "your spiritual ministry." The Syriac, "That ye present your bodies, etc., by a rational ministry."
We may learn from this verse,
(1) That the proper worship of God is the free homage of the mind. It is not forced or constrained. The offering of ourselves should be voluntary. No other can be a true offering, and none other can be acceptable.
(2) we are to offer our entire selves, all that we have and are, to God. No other offering can be such as he will approve.
(3) the character of God is such as should lead us to that. It is a character of mercy; of long-continued and patient forbearance, and it should influence us to devote ourselves to him.
(4) it should be done without delay. God is as worthy of such service now as he ever will or can be. He has every possible claim on our affections and our hearts.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:1: beseech: Rom 15:30; Co1 1:10; Co2 5:20, Co2 6:1, Co2 10:1; Eph 4:1; Th1 4:1, Th1 4:10, Th1 5:12; Heb 13:22
by the: Rom 2:4, Rom 9:23, Rom 11:30, Rom 11:31; Psa 116:12; Luk 7:47; Co2 4:1, Co2 5:14, Co2 5:15; Eph 2:4-10; Phi 2:1-5; Tit 3:4-8; Pe1 2:10-12
that ye: Rom 6:13, Rom 6:16, Rom 6:19; Psa 50:13, Psa 50:14; Co1 6:13-20; Phi 1:20; Heb 10:22
a living: Psa 69:30, Psa 69:31; Hos 14:2; Co1 5:7, Co1 5:8; Co2 4:16; Phi 2:17; Heb 10:20-22; Heb 13:15, Heb 13:16; Pe1 2:5
acceptable: Rom 12:2, Rom 15:16; Psa 19:14; Isa 56:7; Jer 6:20; Eph 5:10; Phi 4:18; Ti1 2:3; Ti1 5:4; Pe1 2:5, Pe1 2:20
Geneva 1599
12:1 I beseech (1) you therefore, brethren, (a) by the mercies of God, that ye (b) present your (c) bodies a (d) living sacrifice, holy, acceptable unto God, [which is] your (e) reasonable service.
(1) The fourth part of this epistle, which after the finishing of the principal points of Christian doctrine, consists in the declaring of precepts of the Christian life. And first of all he gives general precepts and grounds: the principal of which is this, that every man consecrate himself wholly to the spiritual service of God, and do as it were sacrifice himself, trusting the grace of God.
(a) By this preface he shows that God's glory is the utmost goal of everything we do.
(b) In times past the sacrifices were presented before the altar: but now the altar is everywhere.
(c) Yourselves: in times past other bodies besides our own, but now our own must be offered.
(d) In times past, dead sacrifices were offered, but now we must offer those which have the spirit of life in them.
(e) Spiritual.
John Gill
12:1 I beseech you therefore, brethren, by the mercies of God,.... The apostle having finished the doctrinal part of this epistle, proceeds to that which is more practical; and enforces the several duties of religion, upon the principles he had before laid down, a method generally observed by him in all his epistles. The illative particle "therefore", shows that the following exhortations are so many conclusions, consequences, and inferences, deduced from what had been said in the latter part of the preceding chapter; that since all things are of God, and by him and to him, then the saints ought to present their bodies to him, and to know, approve, and do his will; and since they have nothing but what they have received from him, they ought not to think too highly of, or glory in their attainments. The introduction to these exhortations, is in a very kind and affectionate manner; the saints are addressed as "brethren", and very appropriately; since this expresses the relation they stood in to the apostle, for whom he had an hearty love and concern; and therefore what he pressed them to was out of a sincere regard to their good, as well as to the glory of God; also their relation to each other, and which several of the duties he urges had a connection with; likewise their relation to God, being of his family, having one and the same Father, and so under obligation to regard his will, honour and reverence him: moreover, these things are moved, not in an imperious way, in an authoritative manner, but by way of entreaty, "I beseech you"; as an ambassador of Christ, and as though in his stead: nor are they enforced by terrors, threats, and menaces, but "by the mercies of God"; that is, the abundant mercy of God, displayed in their election, regeneration, and calling; than which, nothing can have a greater influence on a believer, to engage him to holiness of life and conversation; and shows, that the doctrines of grace are no licentious ones, nor do they render useless precepts, exhortations, entreaties, cautions, and advice, particularly such as follow;
that ye present your bodies; not barely that part of them commonly so called, for this is not to be understood of a mere presentation of the body in public worship: for though this ought to be, yet not without the heart engaged therein, otherwise bodily exercise will be of no avail; nor of a bare abstinence from grosser sins done in the body, and against it, and which defile and dishonour it; much less of a maceration, and keeping under the body, by watchings, fasting, &c. and still less of an offering of the body at death in a way of martyrdom, though this ought to be cheerfully complied with when called for: but by their bodies are meant, themselves, their whole souls and bodies, all the powers and faculties of their souls, and members of their bodies; and the presenting of them, designs a devoting of them, with all readiness and willingness, to the service of God for his honour and glory, without putting any confidence in, or placing any dependence upon them; which would be sacrificing to their own net, and burning incense to their drag; it includes the whole of their service, conversation, and religion, internal and external. So the Jews (k) say,
"worthy is the portion of the righteous, who offer every day this offering before the Lord; and what is it? , "their bodies and their souls", which they offer before him.''
The allusion is to the rite of sacrificing, to the bringing of the slain beast, and laying it on the altar, and there presenting and offering it to the Lord. Under the Gospel dispensation all believers are priests; and the sacrifices they bring are not the bodies of slain beasts, but their own bodies, their whole selves; and these
a living sacrifice, in opposition to the bodies of slain beasts offered under the legal dispensation, and to the dead works of such as are destitute of faith in Christ, and to the lifeless performances of the saints themselves at certain times; and designs such a presentation of themselves in the performance of religious duties, as springs from a principle of life under the quickening influences of the Spirit of God, with faith and fervency; though without any view to obtain life hereby, for that is only by the offering up of the body of Christ once for all. Another epithet of this sacrifice of our bodies to God is
holy, in allusion to the sacrifices under the law, which were separated from common use, and devoted to God, and were not to have the least spot and blemish in them; and regards men sanctified by the Spirit of God, and whose actions flow from a principle of holiness, and are performed under the influence of the Holy Spirit; and such sacrifices as are both living and holy, cannot but be
acceptable to God through the mediation of his Son, by whom, as the persons, the souls and bodies of his people, so their spiritual sacrifices, whether of prayer or praise, are only acceptable to him:
which is your reasonable service; it is agreeably to reason, and especially as sanctified, that men who have their beings from God, and are upheld in them by him, and are followed with the bounties of Providence; and especially who are made new creatures, and are blessed by him with all spiritual blessings in Christ, that they should give up themselves to him, and cheerfully serve him in their day and generation; such service is also agreeably to the Scriptures of truth, the standard of filth and practice, and contain and enforce nothing but what is highly reasonable to be complied with; it is such service as lies not in the slaying of irrational creatures, but in the presenting of men endued with rational powers unto God; and is of a spiritual nature, performed by spiritual men, under the influence of the Spirit of God: and is suitable to the nature and perfections of God, and stands opposed to the corporeal and carnal service of the Jews.
(k) Zohar in Lev. fol. 4. 2.
John Wesley
12:1 I exhort you - St. Paul uses to suit his exhortations to the doctrines he has been delivering. So here the general use from the whole is contained in Rom 12:1-2. The particular uses follow, from the third verse to the end of the Epistle. By the tender mercies of God - The whole sentiment is derived from Rom. 1-5. The expression itself is particularly opposed to "the wrath of God," Rom 1:18. It has a reference here to the entire gospel, to the whole economy of grace or mercy, delivering us from "the wrath of God," and exciting us to all duty. To present - So Rom 6:13; Rom 16:19; now actually to exhibit before God. Your bodies - That is, yourselves; a part is put for the whole; the rather, as in the ancient sacrifices of beasts, the body was the whole. These also are particularly named in opposition to that vile abuse of their bodies mentioned, Rom 1:24. Several expressions follow, which have likewise a direct reference to other expressions in the same chapter. A sacrifice - Dead to sin and living - By that life which is mentioned, Rom 1:17; Rom 6:4, &c. Holy - Such as the holy law requires, Rom 7:12. Acceptable - Rom 8:8. Which is your reasonable service - The worship of the heathens was utterly unreasonable, Rom 1:18, &c; so was the glorying of the Jews, Rom 2:3, &c. But a Christian acts in all things by the highest reason, from the mercy of God inferring his own duty.
Robert Jamieson, A. R. Fausset and David Brown
12:1 DUTIES OF BELIEVERS, GENERAL AND PARTICULAR. (Rom. 12:1-21)
I beseech you therefore--in view of all that has been advanced in the foregoing part of this Epistle.
by the mercies of God--those mercies, whose free and unmerited nature, glorious Channel, and saving fruits have been opened up at such length.
that ye present--See on Rom 6:13, where we have the same exhortation and the same word there rendered "yield" (as also in Rom 12:16, Rom 12:19).
your bodies--that is, "yourselves in the body," considered as the organ of the inner life. As it is through the body that all the evil that is in the unrenewed heart comes forth into palpable manifestation and action, so it is through the body that all the gracious principles and affections of believers reveal themselves in the outward life. Sanctification extends to the whole man (Th1 5:23-24).
a living sacrifice--in glorious contrast to the legal sacrifices, which, save as they were slain, were no sacrifices at all. The death of the one "Lamb of God, taking away the sin of the world," has swept all dead victims from off the altar of God, to make room for the redeemed themselves as "living sacrifices" to Him who made "Him to be sin for us"; while every outgoing of their grateful hearts in praise, and every act prompted by the love of Christ, is itself a sacrifice to God of a sweet-smelling savor (Heb 13:15-16).
holy--As the Levitical victims, when offered without blemish to God, were regarded as holy, so believers, "yielding themselves to God as those that are alive from the dead, and their members as instruments of righteousness unto God," are, in His estimation, not ritually but really "holy," and so
acceptable--"well-pleasing"
unto God--not as the Levitical offerings, merely as appointed symbols of spiritual ideas, but objects, intrinsically, of divine complacency, in their renewed character, and endeared relationship to Him through His Son Jesus Christ.
which is your reasonable--rather, "rational"
service--in contrast, not to the senselessness of idol-worship, but to the offering of irrational victims under the law. In this view the presentation of ourselves, as living monuments of redeeming mercy, is here called "our rational service"; and surely it is the most rational and exalted occupation of God's reasonable creatures. So 2Pet 1:5, "to offer up spiritual sacrifices, acceptable to God through Jesus Christ."
12:212:2: եւ մի՛ կերպարանիք կերպարանօք աշխարհիս այսորիկ. այլ նորոգեցարո՛ւք ՚ի նորոգութիւն մտաց ձերոց, առ ՚ի քննել ձեզ զլա՛ւն, եւ եթէ զինչ են կամքն Աստուծոյ, բարին եւ հաճոյն եւ կատարեալ[3534]։ [3534] Ոմանք. ՚Ի նորոգումն մտաց ձերոց... կամք Աստուծոյ... եւ կատարեալն։
2 Եւ այս աշխարհի կերպարանքով մի՛ կերպարանուէք, այլ նորոգուեցէ՛ք ձեր մտքի նորոգութեամբ, որպէսզի դուք քննէք լաւը, եւ թէ ի՛նչ է Աստծու կամքը՝ բարին եւ հաճելին եւ կատարեալը:
2 Եւ մի՛ կերպարանիք այս աշխարհին կերպարանքովը, հապա ձեր մտքին նորոգութիւնովը նորոգուեցէ՛ք, որպէս զի քննէք թէ ի՞նչ է Աստուծոյ կամքը, որ բարի ու հաճելի եւ կատարեալ է։
եւ մի՛ կերպարանիք կերպարանօք աշխարհիս այսորիկ, այլ նորոգեցարուք ի նորոգութիւն մտաց ձերոց, առ ի քննել ձեզ [32]զլաւն, եւ`` եթէ զինչ են կամքն Աստուծոյ` բարին եւ հաճոյն եւ կատարեալն:

12:2: եւ մի՛ կերպարանիք կերպարանօք աշխարհիս այսորիկ. այլ նորոգեցարո՛ւք ՚ի նորոգութիւն մտաց ձերոց, առ ՚ի քննել ձեզ զլա՛ւն, եւ եթէ զինչ են կամքն Աստուծոյ, բարին եւ հաճոյն եւ կատարեալ[3534]։
[3534] Ոմանք. ՚Ի նորոգումն մտաց ձերոց... կամք Աստուծոյ... եւ կատարեալն։
2 Եւ այս աշխարհի կերպարանքով մի՛ կերպարանուէք, այլ նորոգուեցէ՛ք ձեր մտքի նորոգութեամբ, որպէսզի դուք քննէք լաւը, եւ թէ ի՛նչ է Աստծու կամքը՝ բարին եւ հաճելին եւ կատարեալը:
2 Եւ մի՛ կերպարանիք այս աշխարհին կերպարանքովը, հապա ձեր մտքին նորոգութիւնովը նորոգուեցէ՛ք, որպէս զի քննէք թէ ի՞նչ է Աստուծոյ կամքը, որ բարի ու հաճելի եւ կատարեալ է։
zohrab-1805▾ eastern-1994▾ western am▾
12:22: и не сообразуйтесь с веком сим, но преобразуйтесь обновлением ума вашего, чтобы вам познавать, что есть воля Божия, благая, угодная и совершенная.
12:2  καὶ μὴ συσχηματίζεσθε τῶ αἰῶνι τούτῳ, ἀλλὰ μεταμορφοῦσθε τῇ ἀνακαινώσει τοῦ νοός, εἰς τὸ δοκιμάζειν ὑμᾶς τί τὸ θέλημα τοῦ θεοῦ, τὸ ἀγαθὸν καὶ εὐάρεστον καὶ τέλειον.
12:2. καὶ (and) μὴ (lest) συνσχηματίζεσθε (ye-should-have-been-holdened-together-to) τῷ (unto-the-one) αἰῶνι (unto-an-age) τούτῳ, (unto-the-one-this,"ἀλλὰ (other) μεταμορφοῦσθε (ye-should-have-been-en-formed-with) τῇ (unto-the-one) ἀνακαινώσει (unto-a-freshening-up) τοῦ (of-the-one) νοός, (of-a-mind) εἰς (into) τὸ (to-the-one) δοκιμάζειν (to-assess-to) ὑμᾶς (to-ye) τί (what-one) τὸ (the-one) θέλημα (a-determining-to) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"τὸ (the-one) ἀγαθὸν (good) καὶ (and) εὐάρεστον (goodly-pleasable) καὶ (and) τέλειον. (finish-belonged)
12:2. et nolite conformari huic saeculo sed reformamini in novitate sensus vestri ut probetis quae sit voluntas Dei bona et placens et perfectaAnd be not conformed to this world: but be reformed in the newness of your mind, that you may prove what is the good and the acceptable and the perfect will of God.
2. And be not fashioned according to this world: but be ye transformed by the renewing of your mind, that ye may prove what is the good and acceptable and perfect will of God.
12:2. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what [is] that good, and acceptable, and perfect, will of God.
12:2. And do not choose to be conformed to this age, but instead choose to be reformed in the newness of your mind, so that you may demonstrate what is the will of God: what is good, and what is well-pleasing, and what is perfect.
And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what [is] that good, and acceptable, and perfect, will of God:

2: и не сообразуйтесь с веком сим, но преобразуйтесь обновлением ума вашего, чтобы вам познавать, что есть воля Божия, благая, угодная и совершенная.
12:2  καὶ μὴ συσχηματίζεσθε τῶ αἰῶνι τούτῳ, ἀλλὰ μεταμορφοῦσθε τῇ ἀνακαινώσει τοῦ νοός, εἰς τὸ δοκιμάζειν ὑμᾶς τί τὸ θέλημα τοῦ θεοῦ, τὸ ἀγαθὸν καὶ εὐάρεστον καὶ τέλειον.
12:2. et nolite conformari huic saeculo sed reformamini in novitate sensus vestri ut probetis quae sit voluntas Dei bona et placens et perfecta
And be not conformed to this world: but be reformed in the newness of your mind, that you may prove what is the good and the acceptable and the perfect will of God.
12:2. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what [is] that good, and acceptable, and perfect, will of God.
12:2. And do not choose to be conformed to this age, but instead choose to be reformed in the newness of your mind, so that you may demonstrate what is the will of God: what is good, and what is well-pleasing, and what is perfect.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: И. Здесь эта частица имеет значение изъяснительное: именно. Век сей - это настоящая жизнь мира, в которой господствуют похоть плоти, похоть очей и гордость житейская (1Ин. 2:16). Эта жизнь находится под воздействием плоти, которая, в свою очередь, порабощена грехом. Христианин, напротив, должен жить под действием Божественной благодати. - Обновление ума необходимо для новой жизни, потому что естественный ум человека, по Апостолу, есть ум превратный (1:28) и не может познать волю Божию. Это обновление описано уже в 7:14: и сл. Оно состоит в том, что ум освобождается от оков плоти, которая делала его темным и бессильным, и соединяется с духом Христовым. - Познавать. Слово dokimazein здесь имеет не только значение "испытания", но указывает также и на способность направлять деятельность человека к высоким целям (ср. 14:22). Это и есть результат того преобразования, какое должен совершать с собою христианин.
Adam Clarke: Commentary on the Bible - 1831
12:2: And be not conformed to this world - By this world, αιωνι τουτῳ, may be understood that present state of things both among the Jews and Gentiles; the customs and fashions of the people who then lived, the Gentiles particularly, who had neither the power nor the form of godliness; though some think that the Jewish economy, frequently termed עולם הזה olam hazzeh, this world, this peculiar state of things, is alone intended. And the apostle warns them against reviving usages that Christ had abolished: this exhortation still continues in full force. The world that now is - This present state of things, is as much opposed to the spirit of genuine Christianity as the world then was. Pride, luxury, vanity, extravagance in dress, and riotous living, prevail now, as they did then, and are as unworthy of a Christian's pursuit as they are injurious to his soul, and hateful in the sight of God.
Be ye transformed - Μεταμορφουσθε, Be ye metamorphosed, transfigured, appear as new persons, and with new habits, as God has given you a new form of worship, so that ye serve in the newness of the spirit, and not in the oldness of the letter. The word implies a radical, thorough, and universal change, both outward and inward. Seneca, Epis. vi, shows us the force of this word when used in a moral sense. Sentio, says he, non Emendari me tantum, sed Transfigurari; "I perceive myself not to be amended merely, but to be transformed:" i. e entirely renewed.
By the renewing of your mind - Let the inward change produce the outward. Where the spirit, the temper, and disposition of the mind, Eph 4:23, are not renewed, an outward change is of but little worth, and but of short standing.
That ye may prove - Εις το δοκιμαζειν, That ye may have practical proof and experimental knowledge of, the will of God - of his purpose and determination, which is good in itself; infinitely so. Acceptable, ευαρεστον, well pleasing to and well received by every mind that is renewed and transformed.
And perfect - Τελειον, Finished and complete: when the mind is renewed, and the whole life changed, then the will of God is perfectly fulfilled; for this is its grand design in reference to every human being.
These words are supposed by Schoettgen to refer entirely to the Jewish law. The Christians were to renounce this world - the Jewish state of things; to be transformed, by having their minds enlightened in the pure and simple Christian worship, that they might prove the grand characteristic difference between the two covenants: the latter being good in opposition to the statutes which were not good, Eze 20:25; acceptable, in opposition to those sacrifices and offerings which God would not accept, as it is written, Psa 40:6-8; and perfect, in opposition to that system which was imperfect, and which made nothing perfect, and was only the shadow of good things to come. There are both ingenuity and probability in this view of the subject.
Albert Barnes: Notes on the Bible - 1834
12:2: And be not conformed ... - The word rendered "conformed" properly means to put on the form, fashion, or appearance of another. It may refer to anything pertaining to the habit, manner, dress, style of living, etc., of others.
Of this world - τῷ αἰῶνι τούτῳ tō aiō ni toutō. The word which is commonly rendered "world," when applied to the material universe, is κόσμος kosmos, "cosmos." The word used here properly denotes an age, or generation of people. It may denote a particular generation, or it may be applied to the race. It is sometimes used in each of these senses. Thus, here it may mean that Christians should not conform to the maxims, habits, feelings, etc., of a wicked, luxurious, and idolatrous age, but should be conformed solely to the precepts and laws of the gospel; or the same principle may be extended to every age, and the direction may be, that Christians should not conform to the pRev_ailing habits, style, and manners of the world, the people who know not God. They are to be governed by the laws of the Bible; to fashion their lives after the example of Christ; and to form themselves by principles different from those which pRev_ail in the world. In the application of this rule there is much difficulty. Many may think that they are not conformed to the world, while they can easily perceive that their neighbor is. They indulge in many things which others may think to be conformity to the world, and are opposed to many things which others think innocent. The design of this passage is doubtless to produce a spirit that should not find pleasure in the pomp and vanity of the World; and which will regard all vain amusements and gaieties with disgust, and lead the mind to find pleasure in better things.
Be ye transformed - The word from which the expression here is derived means "form, habit" μορφή morphē. The direction is, "put on another form, change the form of the world for that of Christianity." This word would properly refer to the external appearance, but the expression which the apostle immediately uses, "renewing of the mind,." shows that he did not intend to use it with reference to that only, but to the charge of the whole man. The meaning is, do not cherish a spirit. devoted to the world, following its vain fashions and pleasures, but cultivate a spirit attached to God, and his kingdom and cause.
By the renewing - By the making new; the changing into new views and feelings. The Christian is often represented as a new creature; Co2 5:17; Gal 6:15; Eph 4:24; Pe1 2:2.
Your mind - The word translated "mind" properly denotes intellect, as distinguished from the will and affections. But here it seems to be used as applicable to the whole spirit as distinguished from the body, including the understanding, will, and affections. As if he had said, Let not this change appertain to the body only, but to the soul. Let it not be a mere external conformity, but let it have its seat in the spirit. All external changes, if the mind was not changed, would be useless, or would be hypocrisy. Christianity seeks to reign in the soul; and having its seat there, the external conduct and habits will be regulated accordingly.
That ye may prove - The word used here δοκιμάζω dokimazō is commonly applied to metals, to the operation of testing, or trying them by the severity of fire, etc. Hence, it also means to explore, investigate, ascertain. This is its meaning here. The sense is, that such a renewed mind is essential to a successful inquiry after the will of God. Having a disposition to obey him, the mind will be prepared to understand his precepts. There will be a correspondence between the feelings of the heart and his will; a nice tact or taste, which will admit his laws, and see the propriety and beauty of his commands. A renewed heart is the best preparation for studying Christianity; as a man who is temperate is the best suited to understand the arguments for temperance; the man who is chaste, has most clearly and forcibly the arguments for chastity, etc. A heart in love with the fashions and follies of the world is ill-suited to appreciate the arguments for humility, prayer, etc. "If any man will do his will, he shall know of the doctrine whether it be of God," Joh 7:17. The reason why the heart is renewed is that we may do the will of God: the heart that is renewed is best suited to appreciate and understand his will.
That good ... - This part of the verse might be rendered, that ye may investigate the will of God, or ascertain the Will of God, what is good, and perfect, and acceptable. The will of God relates to his commands in regard to our conduct, his doctrines in regard to our belief, his providential dealings in relation to our external circumstances. It means what God demands of us, in whatever way it may be made known. They do not err from his ways who seek his guidance, and who, not confiding in their own wisdom, but in God, commit their way to him. "The meek will he guide in judgment, and the meek will he teach his way," Psa 25:9. The word "good" here is not an adjective agreeing with "will," but a noun. "That ye may find the will of God, what is good and acceptable." It implies that that thing which is good is his will; or that we may find his will by finding what is good and perfect. That is good which promotes the honor of God and the interests of his universe.
Perfect - Free from defect, stain, or injury. That which has all its parts complete, or which is not disproportionate. Applied to religion, it means what is consistent, which is carried out; which is evinced in all the circumstances and reactions of life.
Acceptable - That which will be pleasing to God. or which he will approve. There is scarcely a more difficult text in the Bible than this, or one that is more full of meaning. It involves the main duty of religion to be separated from the world; and expresses the way in which that duty may be performed, and in which we may live so as to ascertain and do the will of God. If all Christians would obey this, religion would be everywhere honored. If all would separate from the vices and follies, the amusements and gaieties of the world, Christ would be glorified. If all were truly renewed in their minds, they would lose their relish for such things, and seeking only to do the will of God, they would not be slow to find it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:2: be not: Exo 23:2; Lev 18:29, Lev 18:30; Deu 18:9-14; Joh 7:7, Joh 14:30, Joh 15:19, Joh 17:14; Co1 3:19; Co2 4:4, Co2 6:14-17; Gal 1:4; Eph 2:2, Eph 4:17-20; Jam 1:27, Jam 4:4; Pe1 1:14, Pe1 1:18, Pe1 4:2; Pe2 1:4, Pe2 2:20; Jo1 2:15-17, Jo1 3:13, Jo1 4:4, Jo1 4:5, Jo1 5:19; Rev 12:9, Rev 13:8
be ye: Rom 13:14; Psa 51:10; Eze 18:31, Eze 36:26; Co2 5:17; Eph 1:18, Eph 4:22-24; Col 1:21, Col 1:22, Col 3:10; Tit 3:5
prove: Rom 12:1; Psa 34:8; Eph 5:10, Eph 5:17; Pe1 2:3
good: Rom 12:1, Rom 7:12, Rom 7:14, Rom 7:22; Psa 19:7-11, Psa 119:47, Psa 119:48, Psa 119:72, Psa 119:97, Psa 119:103, Psa 119:128, Psa 119:174; Pro 3:1-4; Pro 3:13-18; Gal 5:22-23; Eph 5:9; Col 4:12; Th1 4:3; Ti2 3:16, Ti2 3:17
Geneva 1599
12:2 (2) And be not conformed to this world: but be ye transformed by the renewing of your (f) mind, that ye may prove what [is] that good, and acceptable, and perfect, will of God.
(2) The second precept is this, that we do not take other men's opinions or conduct as a rule for life, but that we wholly renounce this world, and set before us as our mark the will of God as is manifested and revealed to us in his word.
(f) This is the reason that there is no room left for reason, which the heathen philosophers place as a queen in a castle, nor for man's free will, which the popish scholars dream of, because the mind must be renewed; (Eph 1:18; Eph 2:3; Eph 4:17; Col 1:21)
John Gill
12:2 And be not conformed to this world,.... By this world is meant, either the Mosaic dispensation, and Jewish church state, so called in opposition to , "the world to come", the Gospel dispensation; in which there were a worldly sanctuary, and the rites and ceremonies of which are styled the rudiments and elements of the world; to which believers in the present state are by no means to conform, there being sacrifices and ordinances of another nature, it is the will of God they should observe and attend unto: or else the men of the world are designed, carnal and unregenerate men, among whom they formerly had their conversation, from among whom they were chosen, called, and separated, and who lie and live in wickedness, and therefore should not be conformed unto them: which is to be understood, not in a civil sense of conformity to them in garb and apparel, provided that pride and luxury are guarded against, and decency and sobriety observed, and the different abilities of persons and stations in life are attended to; or to any other civil usages and customs which are not contrary to natural and revealed religion; but of a conformity in a moral sense to the evil manners of men, to walk vainly, as other Gentiles do, to go into the same excess of riot with them; for this is contrary both to the principle and doctrine of grace, which teach men to deny ungodliness and worldly lusts: and of a compliance with the men of the world in a religious sense, by joining with them in acts of idolatry, superstition, and will worship, and in anything that is contrary to the order, ordinances, and truths of the Gospel.
But be ye transformed by the renewing of your mind; which regards not the first work of conversion and renovation; for in this sense these persons were transformed, metamorphosed, changed, and renewed already; but the after progress and carrying on the work of renovation, the renewing of them day by day in the spirit of their minds; see Eph 4:23; which believers should be desirous of, and pray for, and make use of those means which the Spirit of God owns for this purpose, attending to the spiritual exercises of religion, as reading, meditation, prayer, conference, the ministration of the word and ordinances, which is the reverse of conformity to the world: and the end to be attained hereby is,
that ye may prove what is that good, and acceptable, and perfect will of God; by which is meant not the secret will of God, which cannot be searched into, proved, and known, till time and facts discover it: but the revealed will of God, both in the law, as in the hands of Christ, which contains nothing but what is good; and which when done in faith, from a principle of love, and to the glory of God, is acceptable through Christ; and is perfect as a law of liberty, and rule of walk and conversation; and which is to be proved and approved of by all the saints, who delight in it after the inward man: and also that which is contained in the Gospel; as that all that the Father had given to Christ should be redeemed by him, that these should be sanctified, and persevere to the end, and be glorified; all which is the good will of God, an acceptable saying to sensible sinners, and such a scheme of salvation as is perfect and complete, and needs nothing to be added to it; and is, by such who are daily renewed in the spirit of their minds, more and more proved, tried, discerned, and approved of, even by all such who have their spiritual senses exercised to discern things that differ.
John Wesley
12:2 And be not conformed - Neither in judgment, spirit, nor behaviour. To this world - Which, neglecting the will of God, entirely follows its own. That ye may prove - Know by sure trial; which is easily done by him who has thus presented himself to God. What is that good, and acceptable, and perfect will of God - The will of God is here to be understood of all the preceptive part of Christianity, which is in itself so excellently good, so acceptable to God, and so perfective of our natures.
Robert Jamieson, A. R. Fausset and David Brown
12:2 And be ye not conformed to this world--Compare Eph 2:2; Gal 1:4, Greek.
but be ye transformed--or, "transfigured" (as in Mt 17:2; and 2Cor 3:18, Greek).
by the renewing of your mind--not by a mere outward disconformity to the ungodly world, many of whose actions in themselves may be virtuous and praiseworthy; but by such an inward spiritual transformation as makes the whole life new--new in its motives and ends, even where the actions differ in nothing from those of the world--new, considered as a whole, and in such a sense as to be wholly unattainable save through the constraining power of the love of Christ.
that ye may prove--that is, experimentally. (On the word "experience" see on Rom 5:4, and compare Th1 5:10, where the sentiment is the same).
what is that--"the"
good and acceptable--"well-pleasing"
and perfect, will of God--We prefer this rendering (with CALVIN) to that which many able critics [THOLUCK, MEYER, DE WETTE, FRITZSCHE, PHILIPPI, ALFORD, HODGE] adopt--"that ye may prove," or "discern the will of God, [even] what is good, and acceptable, and perfect." God's will is "good," as it demands only what is essentially and unchangeably good (Rom 7:10); it is "well pleasing," in contrast with all that is arbitrary, as demanding only what God has eternal complacency in (compare Mic 6:8, with Jer 9:24); and it is "perfect," as it required nothing else than the perfection of God's reasonable creature, who, in proportion as he attains to it, reflects God's own perfection. Such then is the great general duty of the redeemed--SELF-CONSECRATION, in our whole spirit and soul and body to Him who hath called us into the fellowship of His Son Jesus Christ. Next follow specific duties, chiefly social; beginning with Humility, the chiefest of all the graces--but here with special reference to spiritual gifts.
12:312:3: Զայս ասեմ շնորհօ՛քն Աստուծոյ որ տուեալ են ինձ՝ ամենայնի որ է ՚ի ձեզ, մի՛ առաւել ինչ խորհել քան զարժանն խորհելոյ. այլ ՚ի խորհելն զգաստանա՛լ իւրաքանչիւր, որպէս բաժանեաց Աստուած չա՛փ հաւատոց[3535]։ [3535] Ոսկան. Ամենայնիւ որք են ՚ի ձեզ։ Ոմանք. Մի՛ աւելի ինչ խորհել քան... Աստուած ըստ չափոյ հաւա՛՛։ Բազումք. Այլ խորհել ՚ի զգաստանալ՝ իւրաքանչիւր որպէս եւ բաժանեաց։
3 Աստծու ինձ տուած շնորհով այս եմ ասում ձեզնից իւրաքանչիւրին. դուք ձեզ աւելի մի՛ գնահատէք, քան ինչ որ է ձեր արժանիքը. այլ իւրաքանչիւրդ ձեր մասին խորհեցէ՛ք զգաստութեամբ, այն հաւատի չափով, որ Աստուած բաժանեց:
3 Քանզի ինծի տրուած շնորհքով* այս կ’ըսեմ ձեր մէջ եղող ամէն մէկուն, որ արժան եղածը մտածելէն աւելի բան չմտածէ, հապա զգաստ կենալ մտածէ հաւատքին չափովը, որ Աստուած ամէն մէկուն բաժնեց։
Զայս ասեմ շնորհօքն Աստուծոյ որ տուեալ են ինձ, ամենայնի որ է ի ձեզ, մի՛ առաւել ինչ խորհել քան զարժանն խորհելոյ, այլ խորհել ի զգաստանալ իւրաքանչիւր` որպէս եւ բաժանեաց Աստուած չափ հաւատոց:

12:3: Զայս ասեմ շնորհօ՛քն Աստուծոյ որ տուեալ են ինձ՝ ամենայնի որ է ՚ի ձեզ, մի՛ առաւել ինչ խորհել քան զարժանն խորհելոյ. այլ ՚ի խորհելն զգաստանա՛լ իւրաքանչիւր, որպէս բաժանեաց Աստուած չա՛փ հաւատոց[3535]։
[3535] Ոսկան. Ամենայնիւ որք են ՚ի ձեզ։ Ոմանք. Մի՛ աւելի ինչ խորհել քան... Աստուած ըստ չափոյ հաւա՛՛։ Բազումք. Այլ խորհել ՚ի զգաստանալ՝ իւրաքանչիւր որպէս եւ բաժանեաց։
3 Աստծու ինձ տուած շնորհով այս եմ ասում ձեզնից իւրաքանչիւրին. դուք ձեզ աւելի մի՛ գնահատէք, քան ինչ որ է ձեր արժանիքը. այլ իւրաքանչիւրդ ձեր մասին խորհեցէ՛ք զգաստութեամբ, այն հաւատի չափով, որ Աստուած բաժանեց:
3 Քանզի ինծի տրուած շնորհքով* այս կ’ըսեմ ձեր մէջ եղող ամէն մէկուն, որ արժան եղածը մտածելէն աւելի բան չմտածէ, հապա զգաստ կենալ մտածէ հաւատքին չափովը, որ Աստուած ամէն մէկուն բաժնեց։
zohrab-1805▾ eastern-1994▾ western am▾
12:33: По данной мне благодати, всякому из вас говорю: не думайте [о] [себе] более, нежели должно думать; но думайте скромно, по мере веры, какую каждому Бог уделил.
12:3  λέγω γὰρ διὰ τῆς χάριτος τῆς δοθείσης μοι παντὶ τῶ ὄντι ἐν ὑμῖν μὴ ὑπερφρονεῖν παρ᾽ ὃ δεῖ φρονεῖν, ἀλλὰ φρονεῖν εἰς τὸ σωφρονεῖν, ἑκάστῳ ὡς ὁ θεὸς ἐμέρισεν μέτρον πίστεως.
12:3. Λέγω (I-forth) γὰρ (therefore) διὰ (through) τῆς (of-the-one) χάριτος (of-a-granting) τῆς (of-the-one) δοθείσης (of-having-been-given) μοι (unto-me) παντὶ (unto-all) τῷ (unto-the-one) ὄντι (unto-being) ἐν (in) ὑμῖν (unto-ye) μὴ (lest) ὑπερφρονεῖν (to-center-over-unto) παρ' (beside) ὃ (to-which) δεῖ (it-bindeth) φρονεῖν, (to-center-unto,"ἀλλὰ (other) φρονεῖν (to-center-unto) εἰς (into) τὸ (to-the-one) σωφρονεῖν, (to-rationally-center-unto) ἑκάστῳ (unto-each) ὡς (as) ὁ (the-one) θεὸς (a-Deity) ἐμέρισεν (it-portioned-to) μέτρον (to-a-measure) πίστεως. (of-a-trust)
12:3. dico enim per gratiam quae data est mihi omnibus qui sunt inter vos non plus sapere quam oportet sapere sed sapere ad sobrietatem unicuique sicut Deus divisit mensuram fideiFor I say, by the grace that is given me, to all that are among you, not to be more wise than it behoveth to be wise, but to be wise unto sobriety and according as God hath divided to every one the measure of faith.
3. For I say, through the grace that was given me, to every man that is among you, not to think of himself more highly than he ought to think; but so to think as to think soberly, according as God hath dealt to each man a measure of faith.
12:3. For I say, through the grace given unto me, to every man that is among you, not to think [of himself] more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith.
12:3. For I say, through the grace that has been given to me, to all who are among you: Taste no more than it is necessary to taste, but taste unto sobriety and just as God has distributed a share of the faith to each one.
For I say, through the grace given unto me, to every man that is among you, not to think [of himself] more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith:

3: По данной мне благодати, всякому из вас говорю: не думайте [о] [себе] более, нежели должно думать; но думайте скромно, по мере веры, какую каждому Бог уделил.
12:3  λέγω γὰρ διὰ τῆς χάριτος τῆς δοθείσης μοι παντὶ τῶ ὄντι ἐν ὑμῖν μὴ ὑπερφρονεῖν παρ᾽ ὃ δεῖ φρονεῖν, ἀλλὰ φρονεῖν εἰς τὸ σωφρονεῖν, ἑκάστῳ ὡς ὁ θεὸς ἐμέρισεν μέτρον πίστεως.
12:3. dico enim per gratiam quae data est mihi omnibus qui sunt inter vos non plus sapere quam oportet sapere sed sapere ad sobrietatem unicuique sicut Deus divisit mensuram fidei
For I say, by the grace that is given me, to all that are among you, not to be more wise than it behoveth to be wise, but to be wise unto sobriety and according as God hath divided to every one the measure of faith.
12:3. For I say, through the grace given unto me, to every man that is among you, not to think [of himself] more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith.
12:3. For I say, through the grace that has been given to me, to all who are among you: Taste no more than it is necessary to taste, but taste unto sobriety and just as God has distributed a share of the faith to each one.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-12: Первое, в чем должно проявиться внутреннее изменение, совершающееся в христианине, - это смирение: это основа правильной жизни христианина, как члена Церкви. Христиане должны смиренно сознавать, что все их благодатные дары, какими они служат Церкви, есть результат милосердия Божия, получены ими через веру. Затем апостол убеждает христиан применить к делу полученные ими дарования, именно употреблять их на служение Церкви. При этом христиане должны быть всегда откровенными, честными и усердными в служении Господу, не падая духом ни при каких трудных обстоятельствах.

3: По данной мне благодати. Апостол указывает здесь на свой высокий апостольский авторитет и свое призвание (ср. Рим 15:15; 1Кор.3:10). - По мере веры, какую каждому Бог уделил. Здесь идет речь о вере, как о даре Божием. Поэтому нужно видеть в этой вере не веру оправдывающую, а веру чудодейственную, какая подавалась некоторым христианам апостольского времени для совершения дел, приносивших пользу всей Церкви (ср. 1Кор.12:9; 13:2). В Новом Завете если и говорится, что и спасающая вера есть дар Божий - отчасти, то нигде этот дар не изображается разделяемым не поровну.
Adam Clarke: Commentary on the Bible - 1831
12:3: Through the grace given unto me - By the grace given St. Paul most certainly means his apostolical office, by which he had the authority, not only to preach the Gospel, but also to rule the Church of Christ. This is the meaning of the word, ἡ χαρις, in Eph 3:8 : Unto me who am less than the least of all saints is this grace given - is conceded this office or employment immediately by God himself; that I should preach among the Gentiles the unsearchable riches of Christ.
Not to think - more highly - Μη ὑπερφρονειν, Not to act proudly; to arrogate nothing to himself on account of any grace he had received, or of any office committed to him.
But to think soberly - Αλλα φρονειν εις το σωφρονειν. The reader will perceive here a sort of paronomasia, or play upon words: φρονειν, from φρην, the mind, signifies to think, mind, relish, to be of opinion, etc.; and σωφρονειν from σοος, sound, and φρην, the mind, signifies to be of a sound mind; to think discreetly, modestly, humbly. Let no man think himself more or greater than God has made him; and let him know that what ever he is or has of good or excellence, he has it from God; and that the glory belongs to the giver, and not to him who has received the gift.
Measure of faith - Μετρον πιστεως. It is very likely, as Dr. Moore has conjectured, that the πιστις, faith, here used, means the Christian religion; and the measure, the degree of knowledge and experience which each had received in it, and the power this gave him of being useful in the Church of God. See Rom 12:6.
Albert Barnes: Notes on the Bible - 1834
12:3: For I say - The word "for" shows that the apostle is about to introduce some additional considerations to enforce what he had just said, or to show how we may evince a mind that is not conformed to the world.
Through the grace - Through the favor, or in virtue of the favor of the apostolic office. By the authority that is conferred on me to declare the will of God as an apostle; see the note at Rom 1:5; see also Gal 1:6, Gal 1:15; Gal 2:9; Eph 3:8; Ti1 1:14.
Not to think ... - Not to over-estimate himself, or to think more of himself than he ought to. What is the true standard by which we ought to estimate ourselves he immediately adds. This is a caution against pride; and an exhortation not to judge of ourselves by our talents, wealth, or function, but to form another standard of judging of ourselves, by our Christian character. The Romans would probably be in much danger from this quarter. The pRev_ailing habit of judging among them was according to rank, or wealth, or eloquence, or function. While this habit of judging pRev_ailed in the world around them, there was danger that it might also pRev_ail in the church. And the exhortation was that they should not judge of their own characters by the usual modes among people, but by their Christian attainments. There is no sin to which people are more prone than an inordinate self-valuation and pride. Instead of judging by what constitutes true excellence of character, they pride themselves on that which is of no intrinsic value; on rank, and titles, and external accomplishments; or on talents, learning, or wealth. The only true standard of character pertains to the principles of action, or to that which constitutes the moral nature of the man; and to that the apostle calls the Roman people.
But to think soberly - Literally, "to think so as to act soberly or wisely." So to estimate ourselves as to act or demean ourselves wisely, prudently, modestly. Those who over-estimate themselves are proud, haughty, foolish in their deportment. Those who think of themselves as they ought, are modest, sober, prudent. There is no way to maintain a wise and proper conduct so certain, as to form a humble and modest estimate of our own character.
According as God hath dealt - As God has measured to each one, or apportioned to each one. In this place the faith which Christians have, is traced to God as its giver. This act, that God has given it, will be itself one of the most effectual promoters of humility and right feeling. People commonly regard the objects on which they pride themselves as things of their own creation, or as depending on themselves. But let an object be regarded as the gift of God, and it ceases to excite pride, and the feeling is at once changed into gratitude. He, therefore, who regards God as the source of all blessings, and he only, will be an humble man.
The measure of faith - The word "faith" here is evidently put for religion, or Christianity. Faith is a main thing in religion. It constitutes its first demand, and the Christian religion, therefore, is characterized by its faith, or its confidence, in God; see Mar 16:17; compare Heb. 11; Rom. 4. We are not, therefore, to be elated in our view of ourselves; we are not to judge of our own characters by wealth, or talent, or learning, but by our attachment to God, and by the influence of faith on our minds. The meaning is, judge yourselves, or estimate yourselves, by your piety. The propriety of this rule is apparent:
(1) Because no other standard is a correct one, or one of value. Our talent, learning, rank, or wealth, is a very improper rule by which to estimate ourselves. All may be wholly unconnected with moral worth; and the worst as well as the best people may possess them.
(2) God will judge us in the day of judgment by our attachment to Christ and his cause mat 25; and that is the true standard by which to estimate ourselves here.
(3) nothing else will secure and promote humility but this. All other things may produce or promote pride, but this will effectually secure humility. The fact that God has given all that we have; the fact that the poor and obscure may have as true an elevation of character as ourselves; the consciousness of our own imperfections and short-comings in the Christian faith; and the certainty that we are soon to be arraigned to try this great question, whether we have evidence that we are the friends of God; will all tend to promote humbleness of mind and to bring down our usual inordinate self-estimation. If all Christians judged themselves in this way, it would remove at once no small part of the pride of station and of life from the world, and would produce deep attachment for those who are blessed with the faith of the gospel, though they may be unadorned by any of the wealth or trappings which now promote pride and distinctions among men.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:3: I say: Rom 12:6-8, Rom 1:5, Rom 15:15, Rom 15:16; Co1 3:10, Co1 15:10; Gal 2:8, Gal 2:9; Eph 3:2, Eph 3:4, Eph 3:7, Eph 3:8, Eph 4:7-12; Col 1:29; Ti1 1:14; Pe1 4:11
not to: Rom 11:20, Rom 11:25; Pro 16:18, Pro 16:19, Pro 25:27, Pro 26:12; Ecc 7:16; Mic 6:8; Mat 18:1-4; Luk 18:11; Co1 4:7, Co1 4:8; Co2 12:7; Gal 6:3; Phi 2:3-8; Col 2:13; Jam 4:6; Pe1 5:5; Jo3 1:9
soberly: Gr. to sobriety, Ti1 2:9, Ti1 2:15; Tit 2:2, Tit 2:4, Tit 2:6, Tit 2:12; Pe1 1:13, Pe1 4:7, Pe1 5:8
according: Rom 12:6; Joh 3:34; Co1 4:7, Co1 12:7-11; Co2 12:13; Eph 4:7, Eph 4:13, Eph 4:16
Geneva 1599
12:3 (3) For I (g) say, through the grace given unto me, to every man that is among you, not (h) to think [of himself] more highly than he ought to think; but to think (i) soberly, according as God hath dealt to every man the measure of (k) faith.
(3) Thirdly, he admonishes us very earnestly that every man keep himself within the bounds of his calling, and that every man be wise according to the measure of grace that God has given him.
(g) I charge.
(h) That he does not please himself too much, as those do who persuade themselves they know more than they actually do.
(i) We will be sober if we do not take that upon us which we do not have, and if we do not brag of that which we do have.
(k) By faith he means the knowledge of God in Christ, and the gifts which the Holy Spirit pours upon the faithful.
John Gill
12:3 For I say, through the grace given unto me,.... The Ethiopic version reads, the grace of God: and so two of Stephens's copies. By which the apostle intends, not that internal grace which was wrought in his soul; nor the Gospel of the grace of God, which he preached; nor the gifts of grace, which qualified him for that service; but the grace of apostleship, or that authoritative power, which he, as the apostle, received from Christ to say, command, give orders and instructions to churches, and particular persons:
to every man that is among you: every member of the church, in whatsoever state or condition, whether in office or not; of whatsoever abilities or capacity, having gifts, whether more or less; the manifestation of the Spirit being given to everyone to profit with, for his own and the good of others:
not to think of himself more highly than he ought to think; that is, either not to arrogate to himself what does not belong to him, and detract from others, who may have equal, if not superior, abilities to him; or not to glory in what he has, as if he had not received it, and as if it was altogether owing to his own sagacity, penetration, diligence, and industry; or not to search into things too high for him that are out of his reach, and beyond his capacity; though this is not to be understood as discouraging a search into the Scriptures of truth, the more difficult parts of it, and the more knotty points of controversy; but as forbidding inquiry into things not lawful to be searched into, or, if lawful, as requiring such a scrutiny to be made with modesty, and an humble dependence on superior light and assistance, and a discovery of it with humility and lowliness of mind;
but to think soberly, according as God hath dealt to every man the measure of faith: such ought to consider that what gifts, abilities, light, and knowledge they have, they have then, not of themselves, but from God; that they have not all faith, and all knowledge, or do not know the whole of the faith of the Gospel only a measure of it, which is dealt out, divided, and parted to every man, some having a greater degree of evangelical light than others; and that all have some, but none all. The Syriac version renders it, "faith in measure"; one of Stephens's copies reads, "the measure of grace"; see Eph 4:7.
John Wesley
12:3 And I say - He now proceeds to show what that will of God is. Through the grace which is given to me - He modestly adds this, lest he should seem to forget his own direction. To every one that is among you - Believers at Rome. Happy, had they always remembered this! The measure of faith - Treated of in the first and following chapters, from which all other gifts and graces flow.
Robert Jamieson, A. R. Fausset and David Brown
12:3 For I say--authoritatively
through the grace given unto me--as an apostle of Jesus Christ; thus exemplifying his own precept by modestly falling back on that office which both warranted and required such plainness towards all classes.
to every man that is among you, not to think, &c.--It is impossible to convey in good English the emphatic play, so to speak, which each word here has upon another: "not to be high-minded above what he ought to be minded, but so to be minded as to be sober-minded" [CALVIN, ALFORD]. This is merely a strong way of characterizing all undue self-elevation.
according as God hath dealt to every man the measure of faith--Faith is here viewed as the inlet to all the other graces, and so, as the receptive faculty of the renewed soul--that is, "as God hath given to each his particular capacity to take in the gifts and graces which He designs for the general good."
12:412:4: Որպէս ՚ի միում մարմնի անդամս բազումս ունիմք. եւ անդա՛մքն ամենայն ո՛չ զնոյն գործ ունին[3536]. [3536] Ոմանք. Անդամս բազումս ունիցիմք։
4 Ինչպէս մի մարմնի մէջ բազում անդամներ ունենք, եւ բոլոր անդամները նոյն գործը չեն անում,
4 Վասն զի ինչպէս մէկ մարմնի մէջ շատ անդամներ ունինք ու այն բոլոր անդամները միեւնոյն գործը չունին,
Որպէս ի միում մարմնի անդամս բազումս ունիմք, եւ անդամքն ամենայն ոչ զնոյն գործ ունին:

12:4: Որպէս ՚ի միում մարմնի անդամս բազումս ունիմք. եւ անդա՛մքն ամենայն ո՛չ զնոյն գործ ունին[3536].
[3536] Ոմանք. Անդամս բազումս ունիցիմք։
4 Ինչպէս մի մարմնի մէջ բազում անդամներ ունենք, եւ բոլոր անդամները նոյն գործը չեն անում,
4 Վասն զի ինչպէս մէկ մարմնի մէջ շատ անդամներ ունինք ու այն բոլոր անդամները միեւնոյն գործը չունին,
zohrab-1805▾ eastern-1994▾ western am▾
12:44: Ибо, как в одном теле у нас много членов, но не у всех членов одно и то же дело,
12:4  καθάπερ γὰρ ἐν ἑνὶ σώματι πολλὰ μέλη ἔχομεν, τὰ δὲ μέλη πάντα οὐ τὴν αὐτὴν ἔχει πρᾶξιν,
12:4. καθάπερ (Down-to-which-very) γὰρ (therefore) ἐν (in) ἑνὶ (unto-one) σώματι (unto-a-body) πολλὰ ( to-much ) μέλη (to-members) ἔχομεν, (we-hold,"τὰ (the-ones) δὲ (moreover) μέλη (members) πάντα ( all ) οὐ (not) τὴν (to-the-one) αὐτὴν (to-it) ἔχει (it-holdeth) πρᾶξιν, (to-a-practice,"
12:4. sicut enim in uno corpore multa membra habemus omnia autem membra non eundem actum habentFor as in one body we have many members, but all the members have not the same office:
4. For even as we have many members in one body, and all the members have not the same office:
12:4. For as we have many members in one body, and all members have not the same office:
12:4. For just as, within one body, we have many parts, though all the parts do not have the same role,
For as we have many members in one body, and all members have not the same office:

4: Ибо, как в одном теле у нас много членов, но не у всех членов одно и то же дело,
12:4  καθάπερ γὰρ ἐν ἑνὶ σώματι πολλὰ μέλη ἔχομεν, τὰ δὲ μέλη πάντα οὐ τὴν αὐτὴν ἔχει πρᾶξιν,
12:4. sicut enim in uno corpore multa membra habemus omnia autem membra non eundem actum habent
For as in one body we have many members, but all the members have not the same office:
12:4. For as we have many members in one body, and all members have not the same office:
12:4. For just as, within one body, we have many parts, though all the parts do not have the same role,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5: Бог дает каждому члену Церкви определенную меру веры с особою целью. Он хочет, чтобы мы с разных сторон каждый своим дарованием служили одному общему делу, подобно тому, как разные органы тела каждый по своему поддерживают крепость тела (подробнее об этом см. в 1Кор.12:12-31).
Adam Clarke: Commentary on the Bible - 1831
12:4: For as we have many members - As the human body consists of many parts, each having its respective office, and all contributing to the perfection and support of the whole; each being indispensably necessary in the place which it occupies, and each equally useful though performing a different function;
Albert Barnes: Notes on the Bible - 1834
12:4: For - This word here denotes a further illustration or proof of what he had just before said. The duty to which he was exhorting the Romans was, not to be unduly exalted or elevated in their own estimation. In order to produce proper humility, he shows them that God has appointed certain orders or grades in the church; that all are useful in their proper place; that we should seek to discharge our duty in our appropriate sphere; and thus that due subordination and order would be observed. To show this, he introduces a beautiful comparison drawn from the human body. There are various members in the human frame; all useful and honorable in their proper place; and all designed to promote the order, and beauty, and harmony of the whole. So the church is one body, consisting of many members, and each is suited to be useful and comely in its proper place. The same comparison he uses with great beauty and force in 1Co. 12:4-31; also Eph 4:25; Eph 5:30. In that chapter the comparison is carried out to much greater length, and its influence shown with great force.
Many members - Limbs, or parts; feet, hands, eyes, ears, etc.; Co1 12:14-15.
In one body - Constituting one body; or united in one, and making one person. Essential to the existence, beauty, and happiness of the one body or person.
The same office - The same use or design; not all appointed for the same thing; one is to see, another to hear, a third to walk with, etc.; Co1 12:14-23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:4: Co1 12:4, Co1 12:12, Co1 12:27; Eph 4:15, Eph 4:16
Geneva 1599
12:4 (4) For as we have many members in one body, and all members have not the same office:
(4) There are two reasons for the previous precept: the first is because God has not committed everything to be done by every man: and therefore he does backwardly, and unprofitably, and also to the great disservice of others, wearying himself and others, who passes the bounds of his calling: the second is because this diversity and inequality of vocations and gifts results in our being benefitted: seeing that this is therefore instituted and appointed, so that we should be bound one to another. From which it follows that no man ought to be grieved at this, seeing that the use of every private gift is common.
John Gill
12:4 For as we have many members in one body,.... The apostle illustrates what he said last concerning God's dealing to every man the measure of faith, by comparing the church of Christ to an human body, which is but one, and has many members in union with it, and one another; and which are placed in an exact symmetry and proportion, and in proper subserviency to each other, and for the good of the whole:
and all members have not the same office, or "action"; they do not exercise the same function, and perform the same operation, but each that which is peculiar to itself: the eye only sees, but does not hear, nor taste, nor smell; the ear only hears, but neither sees, or does any of the aforesaid things; the palate tastes, the nose smells, the hand handles, the foot walks, and the same may be observed of the other members of the body, which have not the same, but their particular offices, and all and each of them their usefulness.
Robert Jamieson, A. R. Fausset and David Brown
12:4 For as we have many members, &c.--The same diversity and yet unity obtains in the body of Christ, whereof all believers are the several members, as in the natural body.
12:512:5: նո՛յնպէս եւ բազումքս մի մարմին եմք ՚ի Քրիստոս. այլ իւրաքանչիւր միմեա՛նց անդամք եմք։
5 այդպէս եւ մենք, թուով շատ, մի մարմին ենք Քրիստոսով, բայց իւրաքանչիւրս միմեանց անդամ ենք:
5 Նոյնպէս մենք՝ շատուորներս՝ մէ՛կ մարմին ենք Քրիստոսով եւ ամէն մէկերնիս իրարու անդամներ ենք։
նոյնպէս եւ բազումքս մի մարմին եմք ի Քրիստոս, այլ իւրաքանչիւր միմեանց անդամք եմք:

12:5: նո՛յնպէս եւ բազումքս մի մարմին եմք ՚ի Քրիստոս. այլ իւրաքանչիւր միմեա՛նց անդամք եմք։
5 այդպէս եւ մենք, թուով շատ, մի մարմին ենք Քրիստոսով, բայց իւրաքանչիւրս միմեանց անդամ ենք:
5 Նոյնպէս մենք՝ շատուորներս՝ մէ՛կ մարմին ենք Քրիստոսով եւ ամէն մէկերնիս իրարու անդամներ ենք։
zohrab-1805▾ eastern-1994▾ western am▾
12:55: так мы, многие, составляем одно тело во Христе, а порознь один для другого члены.
12:5  οὕτως οἱ πολλοὶ ἓν σῶμά ἐσμεν ἐν χριστῶ, τὸ δὲ καθ᾽ εἷς ἀλλήλων μέλη.
12:5. οὕτως (unto-the-one-this) οἱ (the-ones) πολλοὶ ( much ) ἓν (one) σῶμά (a-body) ἐσμεν (we-be) ἐν (in) Χριστῷ, (unto-Anointed,"τὸ (to-the-one) δὲ (moreover) καθ' (down) εἷς (one) ἀλλήλων ( of-one-to-other ) μέλη. (members)
12:5. ita multi unum corpus sumus in Christo singuli autem alter alterius membraSo we, being many, are one body in Christ; and every one members one of another:
5. so we, who are many, are one body in Christ, and severally members one of another.
12:5. So we, [being] many, are one body in Christ, and every one members one of another.
12:5. so also we, being many, are one body in Christ, and each one is a part, the one of the other.
So we, [being] many, are one body in Christ, and every one members one of another:

5: так мы, многие, составляем одно тело во Христе, а порознь один для другого члены.
12:5  οὕτως οἱ πολλοὶ ἓν σῶμά ἐσμεν ἐν χριστῶ, τὸ δὲ καθ᾽ εἷς ἀλλήλων μέλη.
12:5. ita multi unum corpus sumus in Christo singuli autem alter alterius membra
So we, being many, are one body in Christ; and every one members one of another:
12:5. So we, [being] many, are one body in Christ, and every one members one of another.
12:5. so also we, being many, are one body in Christ, and each one is a part, the one of the other.
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Adam Clarke: Commentary on the Bible - 1831
12:5: So we, being many - We who are members of the Church of Christ, which is considered the body of which he is the head, have various offices assigned to us, according to the measure of grace, faith and religious knowledge which we possess; and although each has a different office, and qualifications suitable to that office, yet all belong to the same body; and each has as much need of the help of another as that other has of his; therefore, let there be neither pride on the one hand, nor envy on the other. The same metaphor, in nearly the same words, is used in Synopsis Sohar, page 13. "As man is divided into various members and joints, united among themselves, and raised by gradations above each other, and collectively compose one body; so all created things are members orderly disposed, and altogether constitute one body. In like manner the law, distributed into various articulations, constitutes but one body." See Schoettgen.
Albert Barnes: Notes on the Bible - 1834
12:5: So we, being many - We who are Christians, and who are numerous as individuals.
Are one body - Are united together, constituting one society, or one people, mutually dependent, and having the same great interests at heart, though to be promoted by us according to our special talents and opportunities. As the welfare of the same body is to be promoted in one manner by the feet, in another by the eye, etc.; so the welfare of the body of Christ is to be promoted by discharging our duties in our appropriate sphere, as God has appointed us.
In Christ - One body, joined to Christ, or connected with him as the head; Eph 1:22-23, "And gave him to be head over all things to the church, which is his body;" compare Joh 15:1-7. This does not mean that there is any physical or literal union, or any destruction of personal identity, or any thing particularly mysterious or unintelligible. Christians acknowledge him as their head. that is, their Lawgiver; their Counsellor, Guide, and Redeemer. They are bound to him by especially tender ties of affection, gratitude, and friendship; they are united in him, that is, in acknowledging him as their common Lord and Saviour. Any other unions than this is impossible; and the sacred writers never intended that expressions like these should be explained literally. The union of Christians to Christ is the most tender and interesting of any in this world, but no more mysterious than what binds friend to friend, children to parents, or husbands to their wives; compare Eph 5:23-33. (See the supplementary note at Rom 8:17.)
And every one members one of another - Compare Co1 12:25-26. That is, we are so united as to be mutually dependent; each one is of service to the other; and the existence and function of the one is necessary to the usefulness of the other. Thus, the members of the body may be said to be members one of another; as the feet could not, for example, perform their functions or be of use if it were not for the eye; the ear, the hand, the teeth, etc., would be useless if it were not for the other members, which go to make up the entire person. Thus, in the church, every individual is not only necessary in his place as an individual, but is needful to the proper symmetry and action of the whole. And we may learn here:
(1) That no member of the church of Christ should esteem himself to be of no importance. In his own place he may be of as much consequence as the man of learning, wealth, and talent may be in his.
(2) God designed that there should be differences of endowments of nature and of grace in the church; just as it was needful that there should be differences in the members of the human body.
(3) no one should despise or lightly esteem another. All are necessary. We can no more spare the foot or the hand than we can the eye; though the latter may be much more curious and striking as a proof of divine skill. We do not despise the hand or the foot any more than we do the eye; and in all we should acknowledge the goodness and wisdom of God. See these thoughts carried out in Co1 12:21-25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:5: Rom 12:4; Co1 10:17, Co1 12:12-14, Co1 12:20, Co1 12:27, Co1 12:28; Eph 1:23, Eph 4:25, Eph 5:23, Eph 5:30; Col 1:24; Col 2:19
John Gill
12:5 So we being many are one body in Christ,.... This is the application of the above simile. The chosen of God, the redeemed of Christ, and those that are justified by his righteousness, and sanctified by his Spirit; though they are but few in comparison of the men of the world, but considered in themselves are many, and yet make up but one body, the church, of which Christ is the head: and though this general assembly; or church universal, may be distinguished into several congregational churches, and distinct communities, yet each community, consisting of divers persons, is but one body "in Christ", united and knit together by joints and bands, under him their head, Lord, and King; in him, and not in Caesar, or any earthly monarch, to distinguish this body from bodies politic, or any civil community among men:
and everyone members one of another; as in union with Christ their head, so to one another in love, walking in holy fellowship together, sympathizing with, and serving each other.
John Wesley
12:5 So we - All believers. Are one body - Closely connected together in Christ, and consequently ought to be helpful to each other.
12:612:6: Բայց ունիմք մեք շնո՛րհս ըստ շնորհացն, որ տուեալ են մեզ ազգս ազգս. եթէ մարգարէութիւն ըստ չափո՛յն հաւատոց[3537], [3537] Ոսկան. Ըստ չափուն։
6 Բայց մենք ունենք տեսակ-տեսակ պարգեւներ, ըստ այն շնորհների, որ տրուած են մեզ. եթէ մարգարէութեան շնորհ է՝ ըստ հաւատի չափի.
6 Ուստի մենք զանազան պարգեւներ ունենալով այն շնորհքին համեմատ որ մեզի տրուած է, եթէ մարգարէութիւն՝ հաւատքին չափովը գործածենք.
Բայց ունիմք մեք շնորհս ըստ շնորհացն, որ տուեալ են մեզ ազգս ազգս. եթէ մարգարէութիւն` ըստ չափոյն հաւատոց:

12:6: Բայց ունիմք մեք շնո՛րհս ըստ շնորհացն, որ տուեալ են մեզ ազգս ազգս. եթէ մարգարէութիւն ըստ չափո՛յն հաւատոց[3537],
[3537] Ոսկան. Ըստ չափուն։
6 Բայց մենք ունենք տեսակ-տեսակ պարգեւներ, ըստ այն շնորհների, որ տրուած են մեզ. եթէ մարգարէութեան շնորհ է՝ ըստ հաւատի չափի.
6 Ուստի մենք զանազան պարգեւներ ունենալով այն շնորհքին համեմատ որ մեզի տրուած է, եթէ մարգարէութիւն՝ հաւատքին չափովը գործածենք.
zohrab-1805▾ eastern-1994▾ western am▾
12:66: И как, по данной нам благодати, имеем различные дарования, [то], [имеешь ли] пророчество, [пророчествуй] по мере веры;
12:6  ἔχοντες δὲ χαρίσματα κατὰ τὴν χάριν τὴν δοθεῖσαν ἡμῖν διάφορα, εἴτε προφητείαν κατὰ τὴν ἀναλογίαν τῆς πίστεως,
12:6. Ἔχοντες ( Holding ) δὲ (moreover) χαρίσματα (to-grantings-to) κατὰ (down) τὴν (to-the-one) χάριν (to-a-granting) τὴν (to-the-one) δοθεῖσαν (to-having-been-given) ἡμῖν (unto-us) διάφορα , ( to-beareed-through ,"εἴτε (if-also) προφητείαν (to-a-declaring-before-of) κατὰ (down) τὴν (to-the-one) ἀναλογίαν (to-a-fortheeing-up-unto) τῆς (of-the-one) πίστεως, (of-a-trust,"
12:6. habentes autem donationes secundum gratiam quae data est nobis differentes sive prophetiam secundum rationem fideiAnd having different gifts, according to the grace that is given us, either prophecy, to be used according to the rule of faith;
6. And having gifts differing according to the grace that was given to us, whether prophecy, according to the proportion of our faith;
12:6. Having then gifts differing according to the grace that is given to us, whether prophecy, [let us prophesy] according to the proportion of faith;
12:6. And we each have different gifts, according to the grace that has been given to us: whether prophecy, in agreement with the reasonableness of faith;
Having then gifts differing according to the grace that is given to us, whether prophecy, [let us prophesy] according to the proportion of faith:

6: И как, по данной нам благодати, имеем различные дарования, [то], [имеешь ли] пророчество, [пророчествуй] по мере веры;
12:6  ἔχοντες δὲ χαρίσματα κατὰ τὴν χάριν τὴν δοθεῖσαν ἡμῖν διάφορα, εἴτε προφητείαν κατὰ τὴν ἀναλογίαν τῆς πίστεως,
12:6. habentes autem donationes secundum gratiam quae data est nobis differentes sive prophetiam secundum rationem fidei
And having different gifts, according to the grace that is given us, either prophecy, to be used according to the rule of faith;
12:6. Having then gifts differing according to the grace that is given to us, whether prophecy, [let us prophesy] according to the proportion of faith;
12:6. And we each have different gifts, according to the grace that has been given to us: whether prophecy, in agreement with the reasonableness of faith;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-8: Апостол перечисляет здесь несколько благодатных служений, существовавших в его время в христианской церкви. - По мере веры. Здесь Апостол разумеет веру слушателей пророчествующего, с состоянием которой пророк, т. е. вдохновенный учитель, проповедник должен соображаться в своих речах (о пророчествовании подробно говорится в 1Кор.14:1: и сл. 24) [По Цану, здесь идет речь о данной вере пророка, т. е. о его даровании. Пророк должен пророчествовать только до тех пор, пока в нем говорит пророческое вдохновение]. - Служение (diakonia) - это особенный дар, имевшие который служили внешнему устроению Церкви, напр., заботились о больных, бедных и странниках (ср. 1Кор.12:28, где этот дар назван даром заступления, и Деян 6:1: и сл. ; Флп 1:1; 1Тим. 3:8, 12). - Учение (didaskalia) - по контексту речи, не простое обучение, а опять особый дар к обучению в истинах христианской веры (ср. Еф 4:11). - Увещатель - это проповедник, который, по обычаю синагоги присоединял увещания к прочитанному отделу Св. Писания (ср. Деян 4:36; 11:23: и сл.). И эта способность, равно как и следующие служения, также определяются у Апостола, как служения, основанные на получении от Бога особых дарований. - Раздаватель - это благотворитель (Еф 4:28), который должен благотворения свои совершать в простоте, без всяких своекорыстных расчетов (ср. Мф 6:2: и сл.) [Цан понимает этот термин, как обозначение раздаяния не только материальных благ, но и духовных (Рим 15:27; 1Кор.9:11)]. - Начальник - точнее: предстоящий (о proϊstamenoV). Это не обыкновенное иерархическое лицо (епископ или пресвитер), а человек, выдвигающийся в обществе христианском своими особыми административными дарованиями, в силу которых он является в трудных обстоятельствах руководителем христианского общества. - Благотворитель - точнее: милующий или милосердый в отношении к страждущим и несчастным, которым он умеет сказать слово утешения и подкрепления. - С радушием - точнее: "с ясностью" или так, чтобы все его утешение шло от чистого сердца и не возбуждало никаких сомнений в страдальцах.
Adam Clarke: Commentary on the Bible - 1831
12:6: Having then gifts differing, etc. - As the goodness of God, with this view of our mutual subserviency and usefulness, has endowed us with different gifts and qualifications, let each apply himself to the diligent improvement of his particular office and talent, and modestly keep within the bounds of it, not exalting himself or despising others.
Whether prophecy - That prophecy, in the New Testament, often means the gift of exhorting, preaching, or of expounding the Scriptures, is evident from many places in the Gospels, Acts, and St. Paul's Epistles, see Co1 11:4, Co1 11:5; and especially Co1 14:3 : He that prophesieth speaketh unto men to edification, and exhortation, and comfort. This was the proper office of a preacher; and it is to the exercise of this office that the apostle refers in the whole of the chapter from which the above quotations are made. See also Luk 1:76; Luk 7:28; Act 15:32; Co1 14:29. I think the apostle uses the term in the same sense here - Let every man who has the gift of preaching and interpreting the Scriptures do it in proportion to the grace and light he has received from God, and in no case arrogate to himself knowledge which he has not received; let him not esteem himself more highly on account of this gift, or affect to be wise above what is written, or indulge himself in fanciful interpretations of the word of God.
Dr. Taylor observes that the measure of faith, Rom 12:3, and the proportion of faith, Rom 12:6, seem not to relate to the degree of any gift considered in itself, but rather in the relation and proportion which it bore to the gifts of others; for it is plain that he is here exhorting every man to keep soberly within his own sphere. It is natural to suppose that the new converts might be puffed up with the several gifts that were bestowed upon them; and every one might be forward to magnify his own to the disparagement of others: therefore the apostle advises them to keep each within his proper sphere; to know and observe the just measure and proportion of the gift intrusted to him, not to gratify his pride but to edify the Church.
The αναλογια της πιστεως, which we here translate the proportion of faith, and which some render the analogy of faith, signifies in grammar "the similar declension of similar words;" but in Scriptural matters it has been understood to mean the general and consistent plan or scheme of doctrines delivered in the Scriptures; where every thing bears its due relation and proportion to another. Thus the death of Christ is commensurate in its merits to the evils produced by the fall of Adam. The doctrine of justification by faith bears the strictest analogy or proportion to the grace of Christ and the helpless, guilty, condemned state of man: whereas the doctrine of justification by Works is out of all analogy to the demerit of sin, the perfection of the law, the holiness of God, and the miserable, helpless state of man. This may be a good general view of the subject; but when we come to inquire what those mean by the analogy of faith who are most frequent in the use of the term, we shall find that it means neither more nor less than their own creed; and though they tell you that their doctrines are to be examined by the Scriptures, yet they give you roundly to know that you are to understand these Scriptures in precisely the same way as they have interpreted them. "To the law and to the testimony," says Dr. Campbell, "is the common cry; only every one, the better to secure the decision on the side he has espoused, would have you previously resolve to put no sense whatever on the law and the testimony but what his favourite doctrine will admit. Thus they run on in a shuffling, circular sort of argument, which, though they studiously avoid exposing, is, when dragged into the open light, neither more nor less than this; 'you are to try our doctrine by the Scriptures only; but then you are to be very careful that you explain the Scripture solely by our doctrine.' A wonderful plan of trial, which begins with giving judgment, and ends with examining the proof, wherein the whole skill and ingenuity of the judges are to be exerted in wresting the evidence so as to give it the appearance of supporting the sentence pronounced before hand." See Dr. Campbell's Dissertations on the Gospels, Diss. iv. sect. 14, vol. i, page 146, 8vo. edit., where several other sensible remarks may be found.
Albert Barnes: Notes on the Bible - 1834
12:6: Having then gifts - All the endowments which Christians have are regarded by the apostle as gifts. God has conferred them; and this fact, when properly felt, tends much to pRev_ent our thinking of ourselves more highly than we ought to think, Rom 12:3. For the use of the word rendered "gifts," see Rom 1:11; Rom 5:15-16; Rom 6:23; Rom 11:29; Co1 7:7; Co1 12:4, Co1 12:9, Co1 12:28, etc. It may refer to natural endowments as well as to the favors of grace; though in this place it refers doubtless to the distinctions conferred on Christians in the churches.
Differing - It was never designed that all Christians should be equal. God designed that people should have different endowments. The very nature of society supposes this. There never was a state of perfect equality in any thing; and it would be impossible that there should be, and yet preserve society. In this, God exercises a sovereignty, and bestows his favors as he pleases, injuring no one by conferring favors on others; and holding me responsible for the right use of what I have, and not for what may be conferred on my neighbor.
According to the grace - That is, the favor, the mercy that is bestowed on us. As all that we have is a matter of grace, it should keep us from pride; and it should make us willing to occupy our appropriate place in the church. True honor consists not in splendid endowments, or great wealth and function. It consists in rightly discharging the duties which God requires of us in our appropriate sphere. If all people held their talents as the gift of God; if all would find and occupy in society the place for which God designed them, it would pRev_ent no small part of the uneasiness, the restlessness, the ambition, and misery of the world.
Whether prophecy - The apostle now proceeds to specify the different classes of gifts or endowments which Christians have, and to exhort them to discharge aright the duty which results from the rank or function which they held in the church. "The first is prophecy." This word properly means to predict future events, but it also means to declare the divine will; to interpret the purposes of God; or to make known in any way the truth of God, which is designed to influence people. Its first meaning is to predict or foretell future events; but as those who did this were messengers of God, and as they commonly connected with such predictions, instructions, and exhortations in regard to the sins, and dangers, and duties of people, the word came to denote any who warned, or threatened, or in any way communicated the will of God; and even those who uttered devotional sentiments or praise. The name in the New Testament is commonly connected with teachers; Act 13:1, "There were in the church at Antioch certain prophets, and teachers, as Barnabas, etc.;" Act 15:32, "and Judas and Silas, being prophets themselves, etc.;" Act 21:10, "a certain prophet named Agabus." In Co1 12:28-29, prophets are mentioned as a class of teachers immediately after apostles, "And God hath set some in the church; first apostles, secondly prophets; thirdly teachers, etc."
The same class of persons is again mentioned in Co1 14:29-32, Co1 14:39. In this place they are spoken of as being under the influence of Revelation, "Let the prophets speak two or three, and let the other judge. If anything be Rev_ealed to another that sitteth by, let the first hold his peace. And the spirits of the prophets are subject to the prophets;" Co1 14:39, "Covet to prophesy, and forbid not to speak with tongues." In this place endowments are mentioned under the name of prophecy evidently in advance even of the power of speaking with tongues. Yet all these were to be subject to the authority of the apostle. Co1 14:37. In Eph 4:11, they are mentioned again in the same order; "And he gave some apostles; and some prophets; and some evangelists; and some pastors, and teachers, etc." From these passages the following things seem clear in relation to this class of persons:
(1) They were an order of teachers distinct from the apostles, and next to them in authority and rank.
(2) they were under the influence of Revelation, or inspiration in a certain sense.
(3) they had power of controlling themselves, and of speaking or keeping silence as they chose. They had the power of using their prophetic gifts as we have the ordinary faculties of our minds, and of course of abusing them also. This abuse was apparent also in the case of those who had the power of speaking with tongues, Co1 14:2, Co1 14:4, Co1 14:6, Co1 14:11, etc.
(4) they were subject to the apostles.
(5) they were superior to the other teachers and pastors in the church.
(6) the office or the endowment was temporary, designed for the settlement and establishment of the church; and then, like the apostolic office, having accomplished its purpose, to be disused, and to cease. From these remarks, also, will be seen the propriety of regulating this function by apostolic authority; or stating, as the apostle does here, the manner or rule by which this gift was to be exercised.
According to the proportion - This word ἀναλογίαν analogian is no where else used in the New Testament. The word properly applies to mathematics (Scheusner), and means the ratio or proportion which results from comparison of one number or magnitude with another. In a large sense, therefore, as applied to other subjects, it denotes the measure of any thing. With us it means analogy, or the congruity or resemblance discovered between one thing and another, as we say there is an analogy or resemblance between the truths taught by reason and Revelation. (See Butler's Analogy.) But this is not its meaning here. It means the measure, the amount of faith bestowed on them, for he was exhorting them to Rom 12:3. "Think soberly, according as God hath dealt to every man the measure of faith." The word "faith" here means evidently, not the truths of the Bible Rev_ealed elsewhere; nor their confidence in God; nor their personal piety; but the extraordinary endowment bestowed on them by the gifts of prophecy.
They were to confine themselves strictly to that; they were not to usurp the apostolic authority, or to attempt to exercise their special function; but they were to confine themselves strictly to the functions of their office according to the measure of their faith, that is, the extraordinary endowment conferred on them. The word "faith" is thus used often to denote that extraordinary confidence in God which attended the working of miracles, etc., Mat 17:26; Mat 21:21; Luk 17:6. If this be the fair interpretation of the passage, then it is clear that the interpretation which applies it to systems of theology, and which demands that we should interpret the Bible so as to accord with the system, is one that is wholly unwarranted. It is to be referred solely to this class of religious teachers, without reference to any system of doctrine, or to any thing which had been Rev_ealed to any other class of people; or without affirming that there is any resemblance between one truth and another. All that may be true, but it is not the truth taught in this passage. And it is equally clear that the passage is not to be applied to teachers now, except as an illustration of the general principle that even those endowed with great and splendid talents are not to over-estimate them, but to regard them as the gift of God; to exercise them in subordination to his appointment and to seek to employ them in the manner, the place, and to the purpose that shall be according to his will. They are to employ them in the purpose for which God gave them; and for no other.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:6: then: Rom 1:11; Co1 1:5-7, Co1 4:6, Co1 4:7, Co1 12:4-11, Co1 12:28-31, Co1 13:2; Pe1 4:10, Pe1 4:11
differing according: Rom 12:3
whether: Mat 23:34; Luk 11:49; Act 2:17, Act 11:27, Act 11:28, Act 13:1, Act 15:32, Act 21:9; Co1 12:10, Co1 12:28, Co1 13:2, Co1 14:1, Co1 14:3-5, Co1 14:24, Co1 14:29, Co1 14:31, Co1 14:32; Eph 3:5, Eph 4:11; Th1 5:20
according to the proportion: Rom 12:3; Act 18:24-28; Co2 8:12; Phi 3:15
Geneva 1599
12:6 (5) Having then gifts differing according to the grace that is given to us, whether prophecy, [let us prophesy] according to the (l) proportion of faith;
(5) That which he spoke before in general, he applies particularly to the holy functions, in which men are in greater danger if they sin. And he divides them into two types: that is, into prophets and deacons: and again he divides the prophets into teachers and pastors. And of deacons he makes three types: that is, those who are to be (as it were) treasurers of the Church, whom he calls deacons in the most proper sense: the others to be the governors of discipline, who are called seniors or elders: the third, those who properly serve in the help of the poor, such as the widows.
(l) That every man observe the measure of that which is revealed to him.
John Gill
12:6 Having then gifts, differing,.... As in a natural body, the various members of it have not the same office, and do not perform the same actions, thus they have not the same, but different faculties; one has one faculty, another another; the eye has the faculty of seeing, the ear of hearing, &c. thus in the spiritual body the church, as there are different members, these members have not the same work and business assigned them; some are employed one way, and some another; also they have diversities of gifts for their different administrations and operations, and all from Christ their head, by the same Spirit, and for the service of the whole body,
according to the grace that is given unto us; for all these gifts are not the effects of nature, the fruits of human power, diligence, and industry, but flow from the grace of God, who dispenses them when, where, and to whom he pleases in a free and sovereign manner; and therefore to be acknowledged as such, and used to his glory, and for the good of his church and people. Wherefore
whether prophecy, let us prophesy according to the proportion of faith. The offices here, and hereafter mentioned, are not of an extraordinary, but ordinary kind, such as are lasting, and will continue in the church unto the end of time: and are divided into two parts, which are after subdivided into other branches. The division is into "prophesying" and "ministering". By "prophesying" is meant, not foretelling things to come, thought this gift was bestowed upon some, as Agabus, and others in the Christian church; but this, as it is of an extraordinary nature, so it is not stinted and limited according to the proportion of faith; but preaching the Gospel is here designed, which is the sense of the word in many places of Scripture, particularly in 1Cor 13:2. Now such who have this gift of prophecy, or of opening and explaining the Scriptures, ought to make use of it, and constantly attend toil: "let us prophesy"; diligently prepare for it by prayer, reading and meditation, and continually exercise it as opportunity offers; nor should any difficulty and discouragement deter from it: or whereas this last clause is not in the original text, it may be supplied from Rom 12:3; thus, "let us think soberly", who have this gift, and not be elated with it, or carry it haughtily to those who attend on the exercise of it: but behave with sobriety, modesty, and humility, in the discharge thereof: "according to the proportion of faith". There must be faith, or no prophesying; a man must believe, and therefore speak, or speak not at all; a Gospel minister ought not to be a sceptic, or in doubt about the main principles of religion; such as concern the three divine persons, the office, grace, and righteousness of Christ, and the way of salvation by him: he should be at a point in these things, should firmly believe, and with assurance assert them, nor fear to be called dogmatical on that account: he is to preach according to his faith, the proportion of it: which may be the same with the measure of it, Rom 12:3. And so the Syriac version reads it, , "according to the measure of his faith"; to which the Arabic version agrees; that is, according to the measure of the gift of Christ he has received; according to the abilities bestowed on him; according to that light, knowledge, faith, and experience he has; he ought to preach up unto it, and not in the least come short of it; or by "the proportion", or "analogy of faith", may be meant a scheme of Gospel truths, a form of sound words, a set of principles upon the plan of the Scriptures, deduced from them, and agreeably to them; and which are all of a piece, and consistent with themselves, from which the prophesier or preacher should never swerve: or the Scriptures themselves, the sure word of prophecy, the rule and standard of faith and practice: the scope of the text is to be attended to, its connection with the preceding or following verses, or both; and it is to be compared with other passages of Scripture, and accordingly to be explained: and this is to follow the rule directed to.
John Wesley
12:6 Having then gifts differing according to the grace which is given us - Gifts are various: grace is one. Whether it be prophecy - This, considered as an extraordinary gift, is that whereby heavenly mysteries are declared to men, or things to come foretold. But it seems here to mean the ordinary gift of expounding scripture. Let us prophesy according to the analogy of faith - St. Peter expresses it, "as the oracles of God;" according to the general tenor of them; according to that grand scheme of doctrine which is delivered therein, touching original sin, justification by faith, and present, inward salvation. There is a wonderful analogy between all these; and a close and intimate connexion between the chief heads of that faith "which was once delivered to the saints." Every article therefore concerning which there is any question should be determined by this rule; every doubtful scripture interpreted according to the grand truths which run through the whole.
Robert Jamieson, A. R. Fausset and David Brown
12:6 Having then gifts differing according to the grace given to us--Here, let it be observed, all the gifts of believers alike are viewed as communications of mere grace.
whether--we have the gift of
prophecy--that is, of inspired teaching (as in Acts 15:32). Anyone speaking with divine authority--whether with reference to the past, the present, or the future--was termed a prophet (Ex 7:1).
let us prophesy according to the proportion of faith--rather, "of our faith." Many Romish expositors and some Protestant (as CALVIN and BENGEL, and, though, hesitatingly, BEZA and HODGE), render this "the analogy of faith," understanding by it "the general tenor" or "rule of faith," divinely delivered to men for their guidance. But this is against the context, whose object is to show that, as all the gifts of believers are according to their respective capacity for them, they are not to be puffed up on account of them, but to use them purely for their proper ends.
12:712:7: եթէ պաշտօն՝ ըստ պաշտամա՛նն, եթէ որ ուսուցանէն՝ ըստ վարդապետութեանն[3538]. [3538] Ոմանք. Ըստ պաշտմանն, եթէ որ ուսուցանեն։
7 եթէ ծառայութեան՝ թող ծառայի. եթէ մէկն ուսուցանում է, թող ուսուցանի.
7 Եթէ սպասաւորութիւն՝ սպասաւորութեան մէջ ըլլանք. ան որ պիտի սորվեցնէ՝ սորվեցնելու ետեւէ ըլլայ.
եթէ պաշտօն` ըստ պաշտամանն, եթէ որ ուսուցանէն` ըստ վարդապետութեանն:

12:7: եթէ պաշտօն՝ ըստ պաշտամա՛նն, եթէ որ ուսուցանէն՝ ըստ վարդապետութեանն[3538].
[3538] Ոմանք. Ըստ պաշտմանն, եթէ որ ուսուցանեն։
7 եթէ ծառայութեան՝ թող ծառայի. եթէ մէկն ուսուցանում է, թող ուսուցանի.
7 Եթէ սպասաւորութիւն՝ սպասաւորութեան մէջ ըլլանք. ան որ պիտի սորվեցնէ՝ սորվեցնելու ետեւէ ըլլայ.
zohrab-1805▾ eastern-1994▾ western am▾
12:77: [имеешь ли] служение, [пребывай] в служении; учитель ли, --в учении;
12:7  εἴτε διακονίαν ἐν τῇ διακονίᾳ, εἴτε ὁ διδάσκων ἐν τῇ διδασκαλίᾳ,
12:7. εἴτε (if-also) διακονίαν (to-a-raising-through-unto) ἐν (in) τῇ (unto-the-one) διακονίᾳ, (unto-a-raising-through-unto,"εἴτε (if-also) ὁ (the-one) διδάσκων (teaching) ἐν (in) τῇ (unto-the-one) διδασκαλίᾳ, (unto-a-spoken-teaching-unto,"
12:7. sive ministerium in ministrando sive qui docet in doctrinaOr ministry, in ministering; or he that teacheth, in doctrine;
7. or ministry, to our ministry; or he that teacheth, to his teaching;
12:7. Or ministry, [let us wait] on [our] ministering: or he that teacheth, on teaching;
12:7. or ministry, in ministering; or he who teaches, in doctrine;
Or ministry, [let us wait] on [our] ministering: or he that teacheth, on teaching:

7: [имеешь ли] служение, [пребывай] в служении; учитель ли, --в учении;
12:7  εἴτε διακονίαν ἐν τῇ διακονίᾳ, εἴτε ὁ διδάσκων ἐν τῇ διδασκαλίᾳ,
12:7. sive ministerium in ministrando sive qui docet in doctrina
Or ministry, in ministering; or he that teacheth, in doctrine;
12:7. Or ministry, [let us wait] on [our] ministering: or he that teacheth, on teaching;
12:7. or ministry, in ministering; or he who teaches, in doctrine;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:7: Or ministry - Διακονια simply means the office of a deacon; and what this office was, see in the note on Act 6:4 (note), where the subject is largely discussed.
Or he that teacheth - The teacher, διδασκαλος, was a person whose office it was to instruct others, who thereby catechizing, or simply explaining the grand truths of Christianity.
Albert Barnes: Notes on the Bible - 1834
12:7: Or ministry - διακονίαν diakonian. This word properly means service of any kind; Luk 10:40. It is used in religion to denote the service which is rendered to Christ as the Master. It is applied to all classes of ministers in the New Testament, as denoting their being the servants of Christ; and it is used particularly to denote that class who from this word were called deacons, that is, those who had the care of the poor, who provided for the sick, and who watched over the external matters of the church. In the following places it is used to denote the ministry, or service, which Paul and the other apostles rendered in their public work; Act 1:17, Act 1:25; Act 6:4; Act 12:25; Act 20:24; Act 21:19; Rom 11:13; Rom 15:31; Co2 5:18; Co2 6:3; Eph 4:12; Ti1 1:12. In a few places this word is used to denote the function which the deacons fulfilled; Act 6:1; Act 11:29; Co1 16:15; Co2 11:8. In this sense the word "deacon" διάκονος diakonos is most commonly used, as denoting the function which was performed in providing for the poor and administering the alms of the church. It is not easy to say in what sense it is used here. I am inclined to the opinion that he did not refer to those who were appropriately called deacons, but to those engaged in the function of the ministry of the word; whose business it was to preach, and thus to serve the churches. In this sense the word is often used in the New Testament, and the connection seems to demand the same interpretation here.
On our ministering - Let us be wholly and diligently occupied in this. Let this be our great business, and let us give entire attention to it. Particularly the connection requires us to understand this as directing those who ministered not to aspire to the office and honors of those who prophesied. Let them not think of themselves more highly than they ought, but be engaged entirely in their own appropriate work.
He that teacheth - This word denotes those who instruct, or communicate knowledge. It is clear that it is used to denote a class of persons different, in some respects, from those who prophesied and from those who exhorted. But in what this difference consisted, is not clear. Teachers are mentioned in the New Testament in the grade next to the prophets; Act 13:1; Co1 12:28-29; Eph 4:11. Perhaps the difference between the prophets, the ministers, the teachers, and the exhorters was this, that the first spake by inspiration; the second engaged in all the functions of the ministry properly so called, including the administration of the sacraments; the teachers were employed in communicating instruction simply, teaching the doctrines of religion, but without assuming the function of ministers; and the fourth exhorted, or entreated Christians to lead a holy life, without making it a particular subject to teach, and without pretending to administer the ordinances of religion.
The fact that teachers are so often mentioned in the New Testament, shows that they were a class by themselves. It may be worthy of remark that the churches in New England had, at first, a class of people who were called teachers. One was appointed to this office in every church, distinct from the pastor, whose proper business it was to instruct the congregation in the doctrines of religion. The same thing exists substantially now in most churches, in the appointment of Sunday school teachers, whose main business it is to instruct the children in the doctrines of the Christian religion. It is an office of great importance to the church; and the exhortation of the apostle may be applied to them: that they should be assiduous, constant, diligent their teaching; that they should confine themselves to their appropriate place; and should feel that their office is of great importance in the church of God; and remember that this is his arrangement, designed to promote the edification of his people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:7: ministry: Isa 21:8; Eze 3:17-21, Eze 33:7-9; Mat 24:45-47; Luk 12:42-44; Act 20:20, Act 20:28; Col 4:17; Ti1 4:16; Ti2 4:2; Pe1 5:1-4
or he: Deu 33:10; Sa1 12:23; Psa 34:11, Psa 51:13; Ecc 12:9; Mat 28:19; Joh 3:2; Act 13:1; Gal 6:6; Eph 4:11; Col 1:28, Col 1:29; Ti1 2:7, Ti1 3:2, Ti1 5:17; Ti2 2:2, Ti2 2:24
Geneva 1599
12:7 Or ministry, [let us wait] on [our] ministering: or he that (m) teacheth, on teaching;
(m) Whose office is only to expound the scriptures.
John Gill
12:7 Or ministry, let us wait on our ministry,.... The word sometimes signifies the whole ecclesiastical ministry, even the office of apostleship, as well as the ordinary ministration of the Gospel; see Acts 1:17; but here "deaconship", or the office of ministering to the poor saints, as in Acts 6:1, being a distinct office from prophesying: or preaching the word, and should be used, exercised, and attended to with diligence, care, and constancy; for such who are appointed to this office, are chosen not only to a place of honour, but of service and business, in which they should behave with prudence, sobriety, and humility:
or he that teacheth, on teaching. The gift of prophesying or preaching is subdivided into "teaching" and "exhorting"; the one belongs to "teachers" or doctors, the other to "pastors"; as the distinction is in Eph 4:11, not that different officers and offices are intended, but different branches of the same office; and one man's talent may lie more in the one, and another man's in the other; and accordingly each should in his preaching attend to the gift which is most peculiar to him: if his gift lies in teaching, let him constantly employ himself in that with all sobriety and "teaching" does not design an office in the school, but in the church; it is not teaching divinity as men teach logic, rhetoric, and other arts and sciences, in the schools; but an instructing of churches and the members thereof in the doctrines of the Gospel, in order to establish and build them up in their most holy faith; see 1Cor 12:28; it chiefly lies in a doctrinal way of preaching, in opening, explaining, and defending the doctrines of Christ, as distinct from the practical part of the ministry of the word, and the administration of ordinances, in which the pastor is employed as well as in this.
John Wesley
12:7 Ministering - As deacons. He that teacheth - Catechumens; for whom particular instructers were appointed. He that exhorteth - Whose peculiar business it was to urge Christians to duty, and to comfort them in trials.
Robert Jamieson, A. R. Fausset and David Brown
12:7 Or ministry, let us wait on--"be occupied with."
our ministering--The word here used imports any kind of service, from the dispensing of the word of life (Acts 6:4) to the administering of the temporal affairs of the Church (Acts 6:1-3). The latter seems intended here, being distinguished from "prophesying," "teaching," and "exhorting."
or he that teacheth--Teachers are expressly distinguished from prophets, and put after them, as exercising a lower function (Acts 13:1; 1Cor 12:28-29). Probably it consisted mainly in opening up the evangelical bearings of Old Testament Scripture; and it was in this department apparently that Apollos showed his power and eloquence (Acts 18:24).
12:812:8: եթէ որ մխիթարէն՝ ըստ մխիթարութեանն. որ առա՛տն է՝ զուարթութեամբ, որ վերակացո՛ւն է՝ փութով, որ ողորմին՝ լրջմտութեամբ։
8 եթէ յորդորում է՝ թող յորդորի. ով առատաձեռն է՝ թող անի զուարթութեամբ. ով վերակացու է՝ փութաջանութեամբ. ով ողորմում է՝ խնդութեամբ:
8 Ան որ պիտի յորդորէ՝ յորդորելու ետեւէ, ան որ կը բաշխէ՝ պարզմտութեամբ թող ընէ, ան որ վերակացու է՝ ջանքով, ան որ կ’ողորմի՝ յօժարութեամբ.
եթէ որ մխիթարէն` ըստ մխիթարութեանն. որ առատն է` զուարթութեամբ, որ վերակացուն է` փութով, որ ողորմին` լրջմտութեամբ:

12:8: եթէ որ մխիթարէն՝ ըստ մխիթարութեանն. որ առա՛տն է՝ զուարթութեամբ, որ վերակացո՛ւն է՝ փութով, որ ողորմին՝ լրջմտութեամբ։
8 եթէ յորդորում է՝ թող յորդորի. ով առատաձեռն է՝ թող անի զուարթութեամբ. ով վերակացու է՝ փութաջանութեամբ. ով ողորմում է՝ խնդութեամբ:
8 Ան որ պիտի յորդորէ՝ յորդորելու ետեւէ, ան որ կը բաշխէ՝ պարզմտութեամբ թող ընէ, ան որ վերակացու է՝ ջանքով, ան որ կ’ողորմի՝ յօժարութեամբ.
zohrab-1805▾ eastern-1994▾ western am▾
12:88: увещатель ли, увещевай; раздаватель ли, [раздавай] в простоте; начальник ли, [начальствуй] с усердием; благотворитель ли, [благотвори] с радушием.
12:8  εἴτε ὁ παρακαλῶν ἐν τῇ παρακλήσει, ὁ μεταδιδοὺς ἐν ἁπλότητι, ὁ προϊστάμενος ἐν σπουδῇ, ὁ ἐλεῶν ἐν ἱλαρότητι.
12:8. εἴτε (if-also) ὁ (the-one) παρακαλῶν (calling-beside-unto) ἐν (in) τῇ (unto-the-one) παρακλήσει, (unto-a-calling-beside,"ὁ (the-one) μεταδιδοὺς (giving-with) ἐν (in) ἁπλότητι, (unto-a-folded-alongness,"ὁ (the-one) προϊστάμενος ( standing-before ) ἐν (in) σπουδῇ, (unto-a-hastening,"ὁ (the-one) ἐλεῶν (compassioning-unto) ἐν (in) ἱλαρότητι. (unto-a-conciliateness)
12:8. qui exhortatur in exhortando qui tribuit in simplicitate qui praeest in sollicitudine qui miseretur in hilaritateHe that exhorteth, in exhorting; he that giveth, with simplicity; he that ruleth, with carefulness; he that sheweth mercy, with cheerfulness.
8. or he that exhorteth, to his exhorting: he that giveth, with liberality; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness.
12:8. Or he that exhorteth, on exhortation: he that giveth, [let him do it] with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness.
12:8. he who exhorts, in exhortation; he who gives, in simplicity; he who governs, in solicitude; he who shows mercy, in cheerfulness.
Or he that exhorteth, on exhortation: he that giveth, [let him do it] with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness:

8: увещатель ли, увещевай; раздаватель ли, [раздавай] в простоте; начальник ли, [начальствуй] с усердием; благотворитель ли, [благотвори] с радушием.
12:8  εἴτε ὁ παρακαλῶν ἐν τῇ παρακλήσει, ὁ μεταδιδοὺς ἐν ἁπλότητι, ὁ προϊστάμενος ἐν σπουδῇ, ὁ ἐλεῶν ἐν ἱλαρότητι.
12:8. qui exhortatur in exhortando qui tribuit in simplicitate qui praeest in sollicitudine qui miseretur in hilaritate
He that exhorteth, in exhorting; he that giveth, with simplicity; he that ruleth, with carefulness; he that sheweth mercy, with cheerfulness.
12:8. Or he that exhorteth, on exhortation: he that giveth, [let him do it] with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness.
12:8. he who exhorts, in exhortation; he who gives, in simplicity; he who governs, in solicitude; he who shows mercy, in cheerfulness.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:8: Or he that exhorteth - Ὁ παρακαλων, The person who admonished and reprehended the unruly or disorderly; and who supported the weak and comforted the penitents, and those who were under heaviness through manifold temptations.
He that giveth - He who distributeth the alms of the Church, with simplicity - being influenced by no partiality, but dividing to each according to the necessity of his case.
He that ruleth - Ὁ προΐσταμενος, He that presides over a particular business; but as the verb προΐσταμαι also signifies to defend or patronize, it is probably used here to signify receiving and providing for strangers, and especially the persecuted who were obliged to leave their own homes, and were destitute, afflicted, and tormented. It might also imply the persons whose business it was to receive and entertain the apostolical teachers who traveled from place to place, establishing and confirming the Churches. In this sense the word προστατις is applied to Phoebe, Rom 16:2 : She hath been a Succorer of many, and of myself also. The apostle directs that this office should be executed with diligence, that such destitute persons should have their necessities as promptly and as amply supplied as possible.
He that showeth mercy - Let the person who is called to perform any act of compassion or mercy to the wretched do it, not grudgingly nor of necessity, but from a spirit of pure benevolence and sympathy. The poor are often both wicked and worthless: and, if those who are called to minister to them as stewards, overseers, etc., do not take care, they will get their hearts hardened with the frequent proofs they will have of deception, lying, idleness, etc. And on this account it is that so many of those who have been called to minister to the poor in parishes, workhouses, and religious societies, when they come to relinquish their employment find that many of their moral feelings have been considerably blunted; and perhaps the only reward they get for their services is the character of being hard-hearted. If whatever is done in this way be not done unto the Lord, it can never be done with cheerfulness.
Albert Barnes: Notes on the Bible - 1834
12:8: He that exhorteth - This word properly denotes one who urges to the practical duties of religion, in distinction from one who teaches its doctrines. One who presents the warnings and the promises of God to excite men to the discharge of their duty. It is clear that there were persons who were recognised as engaging especially in this duty, and who were known by this appellation, as distinguished from prophets and teachers. How long this was continued, there is no means of ascertaining; but it cannot be doubted that it may still be expedient, in many times and places, to have persons designated to this work. In most churches this duty is now blended with the other functions of the ministry.
He that giveth - Margin, "imparteth." The word denotes the person whose function it was to distribute; and probably designates him who distributed the alms of the church, or him who was the deacon of the congregation. The connection requires that this meaning should be given to the passage: and the word rendered "giveth" may denote one who imparts or distributes that which has been committed to him for that purpose, as well as one who gives out of his private property. As the apostle is speaking here of offices in the church, the former is evidently what is intended. It was deemed an important matter among the early Christians to impart liberally of their substance to support the poor, and provide for the needy: Act 2:44-47; Act 4:34-37; Act 5:1-11; Gal 2:10; Rom 15:26; Co2 8:8; Co2 9:2, Co2 9:12. Hence, it became necessary to appoint persons over these contributions, who should be especially charged with the management of them, and who would see that they were properly distributed; Act 6:1-6. These were the persons who were denominated deacons; Phi 1:1; Ti1 3:8, Ti1 3:12.
With simplicity - see Mat 6:22, "If thine eye be single," etc.; Luk 11:34. The word "simplicity" ἁπλοτής haplotē s is used in a similar sense to denote singleness, honesty of aim, purity, integrity, without any mixture of a base, selfish, or sinister end. It requires the bestowment of a favor without seeking any personal or selfish ends; without partiality; but actuated only by the desire to bestow them in the best possible manner to promote the object for which they were given; Co2 8:2; Co2 9:11, Co2 9:13; Co2 1:12; Eph 6:5; Col 3:22. It is plain that when property was intrusted to them, there would be danger that they might be tempted to employ it for selfish and sinister ends, to promote their influence and prosperity; and hence, the apostle exhorted them to do it with a single aim to the object for which it was given. Well did he know that there was nothing more tempting than the possession of wealth, though given to be appropriated to others. And this exhortation is applicable not only to the deacons of the churches, but to all who in this day of Christian benevolence are intrusted with money to advance the kingdom of the Lord Jesus Christ.
He that ruleth - This word properly designates one who is set over others, or who presides or rules, or one who attends with diligence and care to a thing. In Th1 5:12, it is used in relation to ministers in general: "And we beseech you, brethren, to know them which labor among you, and are over you in the Lord;" Ti1 3:4-5, Ti1 3:12, it is applied to the head of a family, or one who diligently and faithfully performs the duty of a father: "One that ruleth well his own house;" Ti1 5:17, it is applied to "elders" in the church: "Let the elders that rule well, etc." It is not used elsewhere except in Tit 3:8, Tit 3:14, in a different sense, where it is translated "to maintain good works." The pRev_ailing sense of the word, therefore, is to rule, to preside over, or to have the management of. But to what class of persons reference is had here, and what was precisely their duty, has been made a matter of controversy, and it is not easy to determine. Whether this refers to a permanent office in the church, or to an occasional presiding in their assemblies convened for business, etc. is not settled by the use of the word. It has the idea of ruling, as in a family, or of presiding, as in a deliberate assembly; and either of these ideas would convey all that is implied in the original word; compare Co1 12:28.
With diligence - This word properly means haste Mar 6:25; Luk 1:39; but it also denotes industry, attention, care; Co2 7:11, "What carefulness it wrought in you;" Co2 7:12, "That our care for you in the sight of God, etc.;" Co2 8:7-8, (Greek) Heb 6:11. It means here that they should be attentive to the duties of their vocation, and engage with ardor in what was committed to them to do.
He that showeth mercy - It is probable, says Calvin, that this refers to those who had the care of the sick and infirm, the aged and the needy; not so much to provide for them by charity, as to attend on them in their affliction, and to take care of them. To the deacons was committed the duty of distributing alms, but to others that of personal attendance. This can hardly be called an office, in the technical sense; and yet it is not improbable that they were designated to this by the church, and requested to perform it. There were no hospitals and no almshouses. Christians felt it was their duty to show personal attention to the infirm and the sick; and so important was their function, that it was deemed worthy of notice in a general direction to the church.
With cheerfulness - The direction given to those who distributed alms was to do it with simplicity, with an honest aim to meet the purpose for which it was intrusted to them. The direction here varies according to the duty to be performed. It is to be done with cheerfulness, pleasantness, joy; with a kind, benign, and happy temper. The importance of this direction to those in this situation is apparent. Nothing tends so much to enhance the value of personal attendance on the sick and afflicted, as a kind and cheerful temper. If any where a mild, amiable, cheerful, and patient disposition is needed, it is near a sick bed, and when administering to the wants of those who are in affliction. And whenever we may be called to such a service, we should remember that this is indispensable. If moroseness, or impatience, or fretfulness is discovered in us, it will pain those whom we seek to benefit, embitter their feelings, and render our services of comparatively little value. The needy and infirm, the feeble and the aged, have enough to bear without the impatience and harshness of professed friends. It may be added that the example of the Lord Jesus Christ is the brightest which the world has furnished of this temper. Though constantly encompassed by the infirm and the afflicted, yet he was always kind, and gentle, and mild, and has left before us exactly what the apostie meant when he said, "he that showeth mercy with cheerfulness." The example of the good Samaritan is also another instance of what is intended by this direction; compare Co2 9:7. This direction is particularly applicable to a physician.
We have here an account of the establishment, the order, and the duties of the different members of the Christian church. The amount of it all is, that we should discharge with fidelity the duties which belong to us in the sphere of life in which we are placed; and not despise the rank which God has assigned us; not to think of ourselves more highly than we ought; but to act well our part, according to the station where we are placed, and the talents with which we are endowed. If this were done, it would put an end to discontent, ambition, and strife, and would produce the blessings of universal peace and order.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:8: exhorteth: Act 13:15, Act 15:32, Act 20:2; Co1 14:3; Th1 2:3; Ti1 4:13; Heb 10:25, Heb 13:22
giveth: or, imparteth, Rom 12:13; Deu 15:8-11, Deu 15:14; Job 31:16-20; Psa 112:9; Pro 22:9; Ecc 11:1, Ecc 11:2, Ecc 11:6; Isa 32:5, Isa 32:8, Isa 58:7-11; Mat 6:2-4, Mat 25:40; Luk 21:1-4; Act 2:44-46, Act 4:33-35; Act 11:28-30; Co2 8:1-9, Co2 8:12; Th1 2:8; Pe1 4:9-11
with simplicity: or, liberally, Co2 1:12, Co2 8:2, Co2 11:3; Eph 6:5; Col 3:22
ruleth: Rom 13:6; Gen 18:19; Psa 101:1-8; Act 13:12, Act 20:28; Co1 12:28; Th1 5:12-14; Ti1 3:4, Ti1 3:5, Ti1 5:17; Heb 13:7, Heb 13:17, Heb 13:24; Pe1 5:2, Pe1 5:3
with diligence: Ecc 9:10, shewth, Deu 16:11, Deu 16:14, Deu 16:15; Psa 37:21; Isa 64:5; Co2 9:7
Geneva 1599
12:8 Or he that (n) exhorteth, on exhortation: he that (o) giveth, [let him do it] with simplicity; he that (p) ruleth, with diligence; he that (q) sheweth mercy, with cheerfulness.
(n) Who in other passages is called the "pastor".
(o) That is, the alms, that he distributes them faithfully, and without any favouritism.
(p) The elders of the church.
(q) Those that are occupied with the care of the poor must do it with cheerfulness, lest they add sorrow upon sorrow.
John Gill
12:8 Or he that exhorteth, on exhortation,.... This is the other branch of prophesying or preaching, and which is more practical, and lies in giving a word of exhortation to the saints, as their particular cases call for; for as prophets were teachers, Acts 13:1; so also exhorters, Acts 15:32; and one considerable branch of the ministry, and which is more principally the pastor's work, as well as to teach, is to exhort all sorts of persons, young and old, rich and poor, high and low, bond and free, under his care, with all longsuffering and doctrine. The words will bear to be read, "he that comforteth, on consolation"; and so the Syriac version renders them, , "and another who is a comforter, in his consolation". Though all the ministers of the Gospel are to speak comfortably to the saints, by preaching the doctrines of free justification by Christ's righteousness, and remission of sins by his blood, by bringing the good news of salvation by him, and by opening the exceeding great and precious promises of the Gospel; yet some have a greater talent this way than others; some are "Boanergeses", sons of thunder, Mk 3:17, and others "Barnabases", sons of consolation, Acts 4:36; and each should attend to that with all diligence and humility, he is best qualified for.
He that giveth, let him do it with simplicity. Here begins the subdivision of the deacon's office into its several branches, "giving", "ruling", and "showing mercy": by "giving" is meant, not giving of his own, or performing: acts of charity, which is common to all the members of the church, who ought liberally to contribute to the relief of the poor; but imparting or distributing the church's money to proper objects, which is to be done "with simplicity"; with all faithfulness and integrity, without fraud or embezzling the church's stock, with impartiality, and without respect of persons, and liberally and bountifully, as the word here used signifies; see 2Cor 8:2;
he that ruleth, with diligence; deacons are the "helps, governments", mentioned in 1Cor 12:28, who are assisting to the pastor in the government of the church; their business is, to observe the conversations of the members of the church, and to warn them that are unruly and walk disorderly, to compose differences, and prepare matters to lay before the church; a deacon is "one that goes before"; and leads on others by way of example in his conduct and conversation; or as the Syriac renders it, , "that stands at the head" of affairs in the church; in the management of which he ought to use all study, thoughtfulness, care and diligence:
he that sheweth mercy, with cheerfulness; which is not to be understood of showing compassion to miserable objects in common, or of giving alms to necessitous persons, and which ought to be done according to the Jewish (l) canons, , "with a cheerful countenance"; and is what is highly pleasing to God, who "loves a cheerful giver": but of a branch of the deacon's office, whose work, among other things, is to visit the sick and distressed, and communicate to them as their wants require; all which should be done, not in a morose and frowning manner, but with a pleasant look and cheerful countenance, which makes the visit and the gift more welcome, acceptable, and useful.
(l) Maimon. Hilch. Mattanot Anayim, c. 10. sect. 4. 13.
John Wesley
12:8 He that presideth - That hath the care of a flock. He that showeth mercy - In any instance. With cheerfulness - Rejoicing that he hath such an opportunity.
Robert Jamieson, A. R. Fausset and David Brown
12:8 Or he that exhorteth--Since all preaching, whether by apostles, prophets, or teachers, was followed up by exhortation (Acts 11:23; Acts 14:22; Acts 15:32, &c.), many think that no specific class is here in view. But if liberty was given to others to exercise themselves occasionally in exhorting the brethren, generally, or small parties of the less instructed, the reference may be to them.
he that giveth--in the exercise of private benevolence probably, rather than in the discharge of diaconal duty.
with simplicity--so the word probably means. But as simplicity seems enjoined in the next clause but one of this same verse, perhaps the meaning here is, "with liberality," as the same word is rendered in 2Cor 8:2; 2Cor 9:11.
he that ruleth--whether in the Church or his own household. See Ti1 3:4-5, where the same word is applied to both.
with diligence--with earnest purpose.
he that showeth mercy, with cheerfulness--not only without grudging either trouble or pecuniary relief, but feeling it to be "more blessed to give than to receive," and to help than be helped.
12:912:9: Սէր՝ առա՛նց կեղծաւորութեան, ատեա՛լ զչար, զհե՛տ երթալ բարեա՛ց[3539]. [3539] Ոմանք. Ատել զչար. զհետ երթեալ բարեացն։
9 Սէր՝ առանց կեղծիքի. ատելով չարը՝ ընթանալ բարու յետեւից.
9 Սէրը առանց կեղծաւորութեան ըլլայ, չարէն զզուելով, բարիին յարելով։
Սէր առանց կեղծաւորութեան, ատեալ զչար, զհետ երթալ բարեաց:

12:9: Սէր՝ առա՛նց կեղծաւորութեան, ատեա՛լ զչար, զհե՛տ երթալ բարեա՛ց[3539].
[3539] Ոմանք. Ատել զչար. զհետ երթեալ բարեացն։
9 Սէր՝ առանց կեղծիքի. ատելով չարը՝ ընթանալ բարու յետեւից.
9 Սէրը առանց կեղծաւորութեան ըլլայ, չարէն զզուելով, բարիին յարելով։
zohrab-1805▾ eastern-1994▾ western am▾
12:99: Любовь [да будет] непритворна; отвращайтесь зла, прилепляйтесь к добру;
12:9  ἡ ἀγάπη ἀνυπόκριτος. ἀποστυγοῦντες τὸ πονηρόν, κολλώμενοι τῶ ἀγαθῶ·
12:9. ἡ (The-one) ἀγάπη (an-excessing-off) ἀνυπόκριτος. (un-separated-under) ἀποστυγοῦντες ( Detesting-off-unto ) τὸ (to-the-one) πονηρόν, (to-en-necessitated," κολλώμενοι ( being-cohered-unto ) τῷ (unto-the-one) ἀγαθῷ: (unto-good)
12:9. dilectio sine simulatione odientes malum adherentes bonoLet love be without dissimulation. Hating that which is evil, cleaving to that which is good,
9. Let love be without hypocrisy. Abhor that which is evil; cleave to that which is good.
12:9. [Let] love be without dissimulation. Abhor that which is evil; cleave to that which is good.
12:9. Let love be without falseness: hating evil, clinging to what is good,
love be without dissimulation. Abhor that which is evil; cleave to that which is good:

9: Любовь [да будет] непритворна; отвращайтесь зла, прилепляйтесь к добру;
12:9  ἡ ἀγάπη ἀνυπόκριτος. ἀποστυγοῦντες τὸ πονηρόν, κολλώμενοι τῶ ἀγαθῶ·
12:9. dilectio sine simulatione odientes malum adherentes bono
Let love be without dissimulation. Hating that which is evil, cleaving to that which is good,
12:9. [Let] love be without dissimulation. Abhor that which is evil; cleave to that which is good.
12:9. Let love be without falseness: hating evil, clinging to what is good,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: От разных служений - даров - Апостол переходит теперь к обычным христианским добродетелям, между которыми ставит на первом месте любовь. Эта любовь должна быть непритворной. Она отвращается поэтому от зла, обличает зло даже и в любимых существах. Для нее выше всего - добро, которое она умеет везде, найти и оценить. В отношении к братьям по вере должна появляться любовь, соединенная с нежностью. Она соединяется также с уважением к ближнему. Каждый из нас должен стараться подавать пример такого уважения.
Adam Clarke: Commentary on the Bible - 1831
12:9: Let love be without dissimulation - Ἡ αγαπη ανυποκριτος· Have no hypocritical love; let not your love wear a mask; make no empty professions. Love God and your neighbor; and, by obedience to the one and acts of benevolence to the other, show that your love is sincere.
Abhor that which is evil - Αποστυγουντες το πονηρον· Hate sin as you would hate that hell to which it leads. Στυγεω signifies to hate or detest with horror; the preposition απο greatly strengthens the meaning. Στυξ, 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 στυγεω signified to be as hateful as hell. Two MSS. read μισουντες, 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 - Κολλωμενοι τῳ αγαθῳ· 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.
Albert Barnes: Notes on the Bible - 1834
12:9: 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 Pe2 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; Jo1 3:18; compare Pe1 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; Ti2 2:19; Psa 97:10; Th1 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:9: love: Sa2 20:9, Sa2 20:10; Psa 55:21; Pro 26:25; Eze 33:31; Mat 26:49; Joh 12:6; Co2 6:6, Co2 8:8; Th1 2:3; Ti1 1:5; Jam 2:15, Jam 2:16; Pe1 1:22, Pe1 4:8; Jo1 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; Th1 5:15; Heb 12:14; Pe1 3:10, Pe1 3:11
Geneva 1599
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.
John Gill
12:9 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.
John Wesley
12:9 Having spoken of faith and its fruit, Rom 12:3, &c., he comes now to love. Abhor that which is evil; cleave to that which is good - Both inwardly and outwardly, whatever ill - will or danger may follow.
Robert Jamieson, A. R. Fausset and David Brown
12:9 Let love be without dissimulation--"Let your love be unfeigned" (as in 2Cor 6:6; 1Pet 2:22; and see 1Jn 3:18).
Abhor that which is evil; cleave 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.
12:1012:10: յեղբայրսիրութեան առ միմեա՛նս գթա՛ծք. ՚ի պատիւ զմիմեա՛մբք ելանել[3540]։ [3540] Ոսկան. Եղբայրսիրութեամբ առ միմե՛՛։
10 եղբայրասիրութեան մէջ՝ միմեանց հանդէպ լինել գթասիրտ. պատիւ տալու մէջ՝ միմեանց գերազանցել.
10 Եղբայրսիրութեան մէջ իրարու գորովալից եղէ՛ք. պատուելու մէջ իրարմէ անցէ՛ք.
յեղբայրսիրութեան առ միմեանս գթածք. ի պատիւ զմիմեամբք ելանել:

12:10: յեղբայրսիրութեան առ միմեա՛նս գթա՛ծք. ՚ի պատիւ զմիմեա՛մբք ելանել[3540]։
[3540] Ոսկան. Եղբայրսիրութեամբ առ միմե՛՛։
10 եղբայրասիրութեան մէջ՝ միմեանց հանդէպ լինել գթասիրտ. պատիւ տալու մէջ՝ միմեանց գերազանցել.
10 Եղբայրսիրութեան մէջ իրարու գորովալից եղէ՛ք. պատուելու մէջ իրարմէ անցէ՛ք.
zohrab-1805▾ eastern-1994▾ western am▾
12:1010: будьте братолюбивы друг к другу с нежностью; в почтительности друг друга предупреждайте;
12:10  τῇ φιλαδελφίᾳ εἰς ἀλλήλους φιλόστοργοι, τῇ τιμῇ ἀλλήλους προηγούμενοι,
12:10. τῇ (unto-the-one) φιλαδελφίᾳ (unto-a-brethrened-caring-unto) εἰς (into) ἀλλήλους ( to-one-to-other ) φιλόστοργοι , ( affection-cared ,"τῇ (unto-the-one) τιμῇ (unto-a-valuation) ἀλλήλους ( to-one-to-other ) προηγούμενοι , ( leading-before-unto ,"
12:10. caritatem fraternitatis invicem diligentes honore invicem praevenientesLoving one another with the charity of brotherhood: with honour preventing one another.
10. In love of the brethren be tenderly affectioned one to another; in honour preferring one another;
12:10. [Be] kindly affectioned one to another with brotherly love; in honour preferring one another;
12:10. loving one another with fraternal charity, surpassing one another in honor:
kindly affectioned one to another with brotherly love; in honour preferring one another:

10: будьте братолюбивы друг к другу с нежностью; в почтительности друг друга предупреждайте;
12:10  τῇ φιλαδελφίᾳ εἰς ἀλλήλους φιλόστοργοι, τῇ τιμῇ ἀλλήλους προηγούμενοι,
12:10. caritatem fraternitatis invicem diligentes honore invicem praevenientes
Loving one another with the charity of brotherhood: with honour preventing one another.
12:10. [Be] kindly affectioned one to another with brotherly love; in honour preferring one another;
12:10. loving one another with fraternal charity, surpassing one another in honor:
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Adam Clarke: Commentary on the Bible - 1831
12:10: Be kindly affectioned one to another with brotherly love - It is difficult to give a simple translation of the original: τῃ φιλαδελφιᾳ εις αλληλους φιλοστοργοι. The word φιλαδελφια signifies that affectionate regard which every Christian should feel for another, as being members of the same mystical body: hence it is emphatically termed the love of the brethren. When William Penn, of deservedly famous memory, made a treaty with the Indians in North America, and purchased from them a large woody tract, which, after its own nature and his name, he called Pennsylvania, he built a city on it, and peopled it with Christians of his own denomination, and called the city from the word in the text, φιλαδελφια, Philadelphia; an appellation which it then bore with strict propriety: and still it bears the name.
The word φιλοστοργος, which we translate kindly affectioned, from φιλος and στοργη, signifies that tender and indescribable affection which a mother bears to her child, and which almost all creatures manifest towards their young; and the word φιλος, or φιλεω, joined to it, signifies a delight in it. Feel the tenderest affection towards each other, and delight to feel it. "Love a brother Christian with the affection of a natural brother."
In honor preferring one another - The meaning appears to be this: Consider all your brethren as more worthy than yourself; and let neither grief nor envy affect your mind at seeing another honored and yourself neglected. This is a hard lesson, and very few persons learn it thoroughly. If we wish to see our brethren honored, still it is with the secret condition in our own minds that we be honored more than they. We have no objection to the elevation of others, providing we may be at the head. But who can bear even to be what he calls neglected? I once heard the following conversation between two persons, which the reader will pardon my relating in this place, as it appears to be rather in point, and is worthy of regard. "I know not," said one, "that I neglect to do any thing in my power to promote the interest of true religion in this place, and yet I seem to be held in very little repute, scarcely any person even noticing me." To which the other replied: "My good friend, set yourself down for nothing, and if any person takes you for something it will be all clear gain." I thought this a queer saying: but how full of meaning and common sense! Whether the object of this good counsel was profited by it I cannot tell; but I looked on it and received instruction.
Albert Barnes: Notes on the Bible - 1834
12:10: Be kindly affectioned - The word used here occurs no where else in the New Testament. It properly denotes tender affection, such as what subsists between parents and children; and it means that Christians should have similar feelings toward each other, as belonging to the same family, and as united in the same principles and interests. The Syriac renders this, "Love your brethren, and love one another;" compare Pe1 2:17.
With brotherly love - Or in love to the brethren. The word denotes the affection which subsists between brethren. The duty is one which is often presented in the New Testament, and which our Saviour intended should be regarded as a badge of discipleship; see the note at Joh 13:34-35, "By this shall all people know that ye are my disciples, if ye have love one to another;" Joh 15:12, Joh 15:17; Eph 5:2; Th1 4:9; Pe1 1:22; Jo1 2:7-8; Jo1 3:11, Jo1 3:23; Jo1 4:20-21. The apostle Paul in this place manifests his unique manner of writing. He does not simply enjoin brotherly love, but he adds that it should be kindly affectioned. It should be with the tenderness which characterizes the most endearing natural relationship. This he expresses by a word which is made for the occasion (φιλοστοργοὶ philostorgoi), blending love with natural affection, and suffering it to be manifest in your contact with one another.
In honour - In showing or manifesting respect or honor. Not in seeking honor, or striving after respect, but in showing it to one another.
Preferring one another - The word "preferring" means going before, leading, setting an example. Thus, in showing mutual respect and honor, they were to strive to excel; not to see which could obtain most honor, but which could confer most, or manifest most respect; compare Pe1 1:5; Eph 5:21. Thus, they were to be studious to show to each other all the respect which was due in the various relations of life; children to show proper respect to parents, parents to children, servants to their masters, etc.; and all to strive by mutual kindness to promote the happiness of the Christian community. How different this from the spirit of the world; the spirit which seeks, not to confer honor, but to obtain it; which aims, not to diffuse respect, but to attract all others to give honor to us. If this single direction were to be obeyed in society, it would put an end at once to no small part of the envy, and ambition, and heartburning, and dissatisfaction of the world. It would produce contentment, harmony, love, and order in the community; and stay the progress of crime, and annihilate the evils of strife, and discord, and malice. And especially, it would give order and beauty to the church. It would humble the ambition of those who, like Diotrephes, love to have the pre-eminence Jo3 1:9, and make every man willing to occupy the place for which God has designed him, and rejoice that his brethren may be exalted to higher posts of responsibility and honor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:10: kindly: Joh 13:34, Joh 13:35, Joh 15:17, Joh 17:21; Act 4:32; Gal 5:6, Gal 5:13, Gal 5:22; Eph 4:1-3; Col 1:4; Th1 4:9; Th2 1:3; Heb 13:1; Pe1 1:22, Pe1 2:17, Pe1 3:8, Pe1 3:9; Pe2 1:7; Jo1 2:9-11, Jo1 3:10-18, Jo1 4:11, Jo1 4:20, Jo1 4:21, Jo1 5:1, Jo1 5:2
with brotherly love: or, in the love of the brethren, Job 1:4; Psa 133:1
in honour: Gen 13:9; Mat 20:26; Luk 14:10; Phi 2:3; Pe1 5:5
John Gill
12:10 Be kindly affectioned one to another with brotherly love,.... This is one branch of that love, before advised to, which should be unfeigned, and without guile and deceit. The objects of this grace are "brethren", not in such sense as all the descendants of Adam are, or men of the same country be, or as such who are born of the same parents in a natural sense are; to each of whom love is due under their respective characters and relations: but such who are so in a spiritual sense, who are born of God, are of his household, belong to his family, are the brethren of Christ, and one another; and are either members of the same church, incorporated together in the same church state, or at least members of Christ, and of the church universal. Now love to these should be kind, tender, and affectionate, reciprocal and mutual; such should love one another; there should be no love wanting on either side; and it ought to be universal, and reach to all the saints, though of different gifts, light, knowledge and experience, or whether high or low, rich or poor; and should show itself by bearing one another's burdens, bearing with, and forbearing each other, forgiving one another, and by edifying one another in their most holy faith, and praying with, and for one another.
In honour preferring one another; saints should think honourably of one another, and entertain an honourable esteem of each other; yea, should esteem each other better thou themselves; and not indulge evil surmises, and groundless jealousies of one another, which is contrary to that love that thinks no evil. They should speak honourably of each other in Christian company, and discourage that evil practice of whisperings, backbitings, and innuendos; they should treat each other with honour and respect in their common conversation, and especially when met together as a church of Christ. They should go before each other in giving honour, and showing respect, as the word signifies: they should set each other an example; and which also may be taken into the sense of the word, should prevent one another, not waiting until respect is shown on one side to return it again. Nor does this rule at all break in upon that order that should subsist, and be maintained in bodies civil and ecclesiastical, which requires superior honour to be given to persons according to their character, office, and station in which they are.
John Wesley
12:10 In honour preferring one another - Which you will do, if you habitually consider what is good in others, and what is evil in yourselves.
Robert Jamieson, A. R. Fausset and David Brown
12:10 Be, &c.--better, "In brotherly love be affectionate one to another; in [giving, or showing] honor, outdoing each other." The word rendered "prefer" means rather "to go before," "take the lead," that is, "show an example." How opposite is this to the reigning morality of the heathen world! and though Christianity has so changed the spirit of society, that a certain beautiful disinterestedness and self-sacrifice shines in the character of not a few who are but partially, if at all under the transforming power of the Gospel, it is only those whom "the love of Christ constrains to live not unto themselves," who are capable of thoroughly acting in the spirit of this precept.
12:1112:11: ՚Ի փոյթ՝ մի՛ վեհերոտք. հոգւո՛վ եռացէ՛ք, Տեառն ծառայեցէ՛ք.
11 ջանասիրութեան մէջ չլինել թուլասիրտ. հոգո՛վ եռացէք. Տիրո՛ջը ծառայեցէք.
11 Ջանքի մէջ թուլասիրտ մի՛ ըլլաք. Հոգիով բորբոքեցէ՛ք. Տէրոջը ծառայեցէ՛ք.
ի փոյթ` մի՛ վեհերոտք. հոգւով եռացէք. Տեառն ծառայեցէք:

12:11: ՚Ի փոյթ՝ մի՛ վեհերոտք. հոգւո՛վ եռացէ՛ք, Տեառն ծառայեցէ՛ք.
11 ջանասիրութեան մէջ չլինել թուլասիրտ. հոգո՛վ եռացէք. Տիրո՛ջը ծառայեցէք.
11 Ջանքի մէջ թուլասիրտ մի՛ ըլլաք. Հոգիով բորբոքեցէ՛ք. Տէրոջը ծառայեցէ՛ք.
zohrab-1805▾ eastern-1994▾ western am▾
12:1111: в усердии не ослабевайте; духом пламенейте; Господу служите;
12:11  τῇ σπουδῇ μὴ ὀκνηροί, τῶ πνεύματι ζέοντες, τῶ κυρίῳ δουλεύοντες,
12:11. τῇ (unto-the-one) σπουδῇ (unto-a-hastening) μὴ (lest) ὀκνηροί , ( slow ,"τῷ (unto-the-one) πνεύματι (unto-a-currenting-to) ζέοντες , ( boiling ,"τῷ (unto-the-one) κυρίῳ (unto-Authority-belonged) δουλεύοντες , ( bondeeing-of ,"
12:11. sollicitudine non pigri spiritu ferventes Domino servientesIn carefulness not slothful. In spirit fervent. Serving the Lord.
11. in diligence not slothful; fervent in spirit; serving the Lord;
12:11. Not slothful in business; fervent in spirit; serving the Lord;
12:11. in solicitude, not lazy; in spirit, fervent; serving the Lord;
Not slothful in business; fervent in spirit; serving the Lord:

11: в усердии не ослабевайте; духом пламенейте; Господу служите;
12:11  τῇ σπουδῇ μὴ ὀκνηροί, τῶ πνεύματι ζέοντες, τῶ κυρίῳ δουλεύοντες,
12:11. sollicitudine non pigri spiritu ferventes Domino servientes
In carefulness not slothful. In spirit fervent. Serving the Lord.
12:11. Not slothful in business; fervent in spirit; serving the Lord;
12:11. in solicitude, not lazy; in spirit, fervent; serving the Lord;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12: Христианин должен быть усердным, ревностным деятелем в Церкви. Пусть он воспламеняется духом (Святым)! Пусть всегда действует, как раб Господа (Христа), а не по своим капризам (Вместо: Господу (Kuriw) в некоторых кодексах стоит: времени (kair)). Это будет указывать на необходимость для христианина соображать свою ревность с требованиями времени и обстоятельств, пример чего подавал и сам Ап. Павел (См. 1Кор.9:19: и сл. ; Флп 4:12: и сл.). В скорбях христианина должна утешать надежда на будущее прославление.
Adam Clarke: Commentary on the Bible - 1831
12:11: Not slothful in business - That God, who forbade working on the seventh day, has, by the same authority, enjoined it on the other six days. He who neglects to labor during the week is as culpable as he is who works on the Sabbath. An idle, slothful person can never be a Christian.
Fervent in spirit - Τῳ πνευματι ζεοντες· Do nothing at any time but what is to the glory of God, and do every thing as unto him; and in every thing let your hearts be engaged. Be always in earnest, and let your heart ever accompany your hand.
Serving the Lord - Ever considering that his eye is upon you, and that you are accountable to him for all that you do, and that you should do every thing so as to please him. In order to this there must be simplicity in the Intention, and purity in the Affections.
Instead of τῳ Κυριῳ δουλευοντες, serving the Lord, several MSS., as DFG, and many editions, have τῳ καιρῳ δουλευοντες, serving the time - embracing the opportunity. This reading Griesbach has received into the text, and most critics contend for its authenticity. Except the Codes Claromontanus, the Codex Augiensis, and the Codex Boernerianus, the first a MS. of the seventh or eighth century, the others of the ninth or tenth, marked in Griesbach by the letters DFG, all the other MSS. of this epistle have Κυριῳ, the Lord; a reading in which all the versions concur. Καιρῳ, the time, is not found in the two original editions; that of Complutum, in 1514, which is the first edition of the Greek Testament ever printed; and that of Erasmus, in 1516, which is the first edition published; the former having been suppressed for several years after it was finished at the press. As in the ancient MSS. the word Κυριῳ is written contractedly, ΚΩ, some appear to have read it καιρῳ instead of Κυριῳ; but I confess I do not see sufficient reason after all that the critics have said, to depart from the common reading.
Albert Barnes: Notes on the Bible - 1834
12:11: Not slothful - The word rendered "slothful" refers to those who are slow, idle, destitute of promptness of mind and activity; compare Mat 25:16.
In business - τῇ σπουδῇ tē spoudē. This is the same word which in Rom 12:8 is rendered "diligence." It properly denotes haste, intensity, ardor of mind; and hence, also it denotes industry, labor. The direction means that we should be diligently occupied in our proper employment. It does not refer to any particular occupation, but is used in general sense to denote all the labor which we may have to do; or is a direction to be faithful and industrious in the discharge of all our appropriate duties; compare Ecc 9:10. 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 people 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.
The Lord Jesus was constantly employed in filling up the great duties of his life, and the effect of his religion has been to promote industry wheRev_er it has spread both among nations and individuals. An idle man and a Christian are names which do not harmonize. Every Christian has enough to do to occupy all his time; and he whose life is spent in ease and in doing nothing, should doubt altogether his religion. God has assigned us much to accomplish; and he will hold us answerable for the faithful performance of it; compare Joh 5:17; Joh 9:4; Th1 4:11; Th2 3:10, Th2 3:12. All that would be needful to transform the idle, and vicious, and wretched, into sober and useful people, would be to give to them the spirit of the Christian religion; see the example of Paul, Act 20:34-35.
Fervent - This word is usually applied to water, or to metals so heated as to bubble, or boil. It hence is used to denote ardor, intensity, or as we express it, a glow, meaning intense zeal, Act 18:25.
In Spirit - In your mind or heart. The expression is used to denote a mind filled with intense ardor in whatever it is engaged. It is supposed that Christians would first find appropriate objects for their labor, and then engage in them with intense ardor and zeal.
Serving - Regarding yourselves as the servants of the Lord. This direction is to be understood as connected with the preceding, and as growing out of it. They were to be diligent and fervid, and in doing so were to regard themselves as serving the Lord, or to do it in obedience to the command of God, and to promote his glory. The propriety of this caution may easily be seen.
(1) the tendency of worldly employments is to take off the affections from God.
(2) people are prone to forget God when deeply engaged in their worldly employments. It is proper to recall their attention to him.
(3) the right discharge of our duties in the various employments of life is to be regarded as serving God. He has arranged the order of things in this life to promote employment. He has made industry essential to happiness and success; and hence, to be industrious from proper motives is to be regarded as acceptable service of God.
(4) he has required that all such employments should be conducted with reference to his will and to his honor, Co1 10:31; Eph 6:5; Col 3:17, Col 3:22-24; Pe1 4:11. The meaning of the whole verse is, that Christians should be industrious, should be ardently engaged in some lawful employment, and that they should pursue it with reference to the will of God, in obedience to his commands, and to his glory.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:11: slothful: Exo 5:17; Pro 6:6-9, Pro 10:26, Pro 13:4, Pro 18:9, Pro 22:29, Pro 24:30-34, Pro 26:13-16; Ecc 9:10; Isa 56:10; Mat 25:26; Act 20:34, Act 20:35; Eph 4:28; Th1 4:11, Th1 4:12; Th2 3:6-12; Ti1 5:13; Heb 6:10, Heb 6:11
fervent: Mat 24:12; Act 18:25; Col 4:12, Col 4:13; Jam 5:16; Pe1 1:22, Pe1 4:8; Rev 2:4; Rev 3:15, Rev 3:16
serving: Co1 7:22; Eph 6:5-8; Col 3:22-24, Col 4:1; Tit 2:9, Tit 2:10; Heb 12:28
Geneva 1599
12:11 Not slothful in business; fervent in spirit; (r) serving the Lord;
(r) This verse is well put, for it makes a distinction between Christian duties, and philosophical duties.
John Gill
12:11 Not slothful in business,.... Meaning not worldly business, or the affairs of life; though slothfulness in this respect is scandalous to human nature, and especially in persons under a profession of religion; men should diligently pursue their lawful callings for the support of themselves and families, and the interest of Christ: but spiritual business, the affairs of piety and religion, the service of God, private and public, to which we should not be backward, nor slothful in the performance of; such as preaching, hearing, reading, praying, and other ordinances of God; yea, we should be ready and forward to every good work, and particularly, and which may be here greatly designed, ministering to the poor saints in their necessity; in doing which we show that kind, tender, affectionate, brotherly love, and give that honour and respect, at least that part of it, which is relief, required in the foregoing verse; see Heb 6:10. Remarkable is that saying of R. Tarphon (m),
"The day is short, and the work great, , "and workmen slothful", and the reward much, and the master of the house is urgent.''
Fervent in spirit; in their own spirits, for the glory of God, the honour of Christ, and the cause of religion, in imitation of Christ himself, and as Phinehas and Elijah were; which fervency of spirit is opposed to that lukewarmness of soul, Rev_ 3:16, that coldness of affection, and leaving of the first love, Rev_ 2:4, so much complained of, and resented by Christ in his people: or else in the Spirit of God; for there may be fervency in men's spirits, which comes not from the Spirit of God, as in the Jews, and particularly Saul, before his conversion, who had "a zeal of God, but not according to knowledge", Rom 10:2; but when "the love of God is shed abroad in the heart" by the Spirit of God, Rom 5:5, this will make a man's spirit fervent in the service of God, for which the apostle would have these believers concerned. A disciple of the wise men among the Jews is (n) said to be "fervent", because the law is as a boiling pot unto him; much more should a disciple of Christ be fervent, who has the Gospel of Christ, the love of God, and the grace of the Spirit to inflame his soul with true zeal and fervour.
Serving the Lord; some copies read, "serving time": the likeness of the words, and especially in an abbreviation, may have occasioned this different reading; which should it be followed, is not to be understood in an ill sense, of temporizing, or time serving, of men's accommodating themselves, their sentiments and conduct, according to the times in which they live, in order to escape reproach and persecution; but of redeeming the time, improving every season to do good, and taking every opportunity of serving God. But as the reading our version follows is confirmed by authentic copies, and by the Syriac, and other Oriental versions, it is best to adhere to it: by "the Lord" is here meant either God, Father, Son, and Spirit, who are the alone object of divine service and religious worship; or the Lord Jesus Christ, who most frequently goes by the name of Lord in the New Testament; and who is the one Lord, whose we are and whom we should continually serve, being under the greatest obligations to him, not only as our Creator, but as our head, husband, and Redeemer. Very rightly does the apostle premise fervency in spirit to serving the Lord; for without the Spirit of God there is no true worshipping and serving of him, and which ought to be done with fervency as well as with constancy. The Syriac version renders it, "serve our Lord".
(m) Pirke Abot, c. 2. sect. 15. (n) T. Bab. Taanith, fol. 4. 1.
John Wesley
12:11 Whatsoever ye do, do it with your might. In every business diligently and fervently serving the Lord - Doing all to God, not to man.
Robert Jamieson, A. R. Fausset and David Brown
12:11 not slothful in business--The word rendered "business" means "zeal," "diligence," "purpose"; denoting the energy of action.
serving the Lord--that is, the Lord Jesus (see Eph 6:5-8). Another reading--"serving the time," or "the occasion"--which differs in form but very slightly from the received reading, has been adopted by good critics [LUTHER, OLSHAUSEN, FRITZSCHE, MEYER]. But as manuscript authority is decidedly against it, so is internal evidence; and comparatively few favor it. Nor is the sense which it yields a very Christian one.
12:1212:12: յուսով խնդացէ՛ք. նեղութեան համբերեցէ՛ք, աղօթից ստէ՛պ կացէք[3541], [3541] Ոմանք. Նեղութեանց համբերեցէք։
12 յոյսո՛վ ուրախացէ՛ք. նեղութեան համբերեցէ՛ք, յաճախակի աղօթեցէ՛ք.
12 Յոյսով ուրախ եղէ՛ք. նեղութեան մէջ համբերեցէ՛ք. ստէպ աղօթքի կեցէ՛ք.
յուսով խնդացէք. նեղութեան համբերեցէք. աղօթից ստէպ կացէք:

12:12: յուսով խնդացէ՛ք. նեղութեան համբերեցէ՛ք, աղօթից ստէ՛պ կացէք[3541],
[3541] Ոմանք. Նեղութեանց համբերեցէք։
12 յոյսո՛վ ուրախացէ՛ք. նեղութեան համբերեցէ՛ք, յաճախակի աղօթեցէ՛ք.
12 Յոյսով ուրախ եղէ՛ք. նեղութեան մէջ համբերեցէ՛ք. ստէպ աղօթքի կեցէ՛ք.
zohrab-1805▾ eastern-1994▾ western am▾
12:1212: утешайтесь надеждою; в скорби [будьте] терпеливы, в молитве постоянны;
12:12  τῇ ἐλπίδι χαίροντες, τῇ θλίψει ὑπομένοντες, τῇ προσευχῇ προσκαρτεροῦντες,
12:12. τῇ (unto-the-one) ἐλπίδι (unto-an-expectation) χαίροντες , ( joying ,"τῇ (unto-the-one) θλίψει (unto-a-pressing) ὑπομένοντες , ( staying-under ,"τῇ (unto-the-one) προσευχῇ (unto-a-goodly-holding-toward) προσκαρτεροῦντες , ( during-toward-unto ,"
12:12. spe gaudentes in tribulatione patientes orationi instantesRejoicing in hope. Patient in tribulation. Instant in prayer.
12. rejoicing in hope; patient in tribulation; continuing stedfastly in prayer;
12:12. Rejoicing in hope; patient in tribulation; continuing instant in prayer;
12:12. in hope, rejoicing; in tribulation, enduring; in prayer, ever-willing;
Rejoicing in hope; patient in tribulation; continuing instant in prayer:

12: утешайтесь надеждою; в скорби [будьте] терпеливы, в молитве постоянны;
12:12  τῇ ἐλπίδι χαίροντες, τῇ θλίψει ὑπομένοντες, τῇ προσευχῇ προσκαρτεροῦντες,
12:12. spe gaudentes in tribulatione patientes orationi instantes
Rejoicing in hope. Patient in tribulation. Instant in prayer.
12:12. Rejoicing in hope; patient in tribulation; continuing instant in prayer;
12:12. in hope, rejoicing; in tribulation, enduring; in prayer, ever-willing;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:12: Rejoicing in hope - Of that glory of God that to each faithful follower of Christ shall shortly be revealed.
Patient in tribulation - Remembering that what you suffer as Christians you suffer for Christ's sake; and it is to his honor, and the honor of your Christian profession, that you suffer it with an even mind.
Continuing instant in prayer - Προσκαρτερουντες· Making the most fervent and intense application to the throne of grace for the light and power of the Holy Spirit; without which you can neither abhor evil, do good, love the brethren, entertain a comfortable hope, nor bear up patiently under the tribulations and ills of life.
Albert Barnes: Notes on the Bible - 1834
12:12: Rejoicing in hope - That is, in the hope of eternal life and glory which the gospel produces; see the notes at Rom 5:2-3.
Patient in tribulation - In affliction patiently enduring all that maybe appointed. Christians may be enabled to do this by the sustaining influence of their hope of future glory; of being admitted to that world where there shall be no more death, and where all tears shall be wiped away from their eyes, Rev 21:4; Rev 7:17; compare Jam 1:4. See the influence of hope in sustaining us in affliction more fully considered in the notes at Rom 8:18-28.
Continuing instant in prayer - That is, be persevering in prayer; see Col 4:2; see the notes at Luk 18:1. The meaning of this direction is, that in order to discharge aright the duties of the Christian life, and especially to maintain a joyful hope, and to be sustained in the midst of afflictions, it is necessary to cherish a spirit of prayer, and to live near to God. How often a Christian should pray, the Scriptures do not inform us. Of David we are told that he prayed seven times a day Psa 119:164; of Daniel, that he was accustomed to pray three times a day Dan 6:10; of our Saviour we have repeated instances of his praying mentioned; and the same of the apostles. The following rules, perhaps, may guide us in this.
(1) every Christian should have some time allotted for this service, and some place where he may be alone with God.
(2) it is not easy, perhaps not possible, to maintain a life of piety without regular habits of secret devotion.
(3) the morning, when we have experienced God's protecting care, when the mind is fresh, and the thoughts are as yet clear and unoccupied with the world, when we go forth to the duties, trials, and temptations of the day; and the evening, when we have again experienced his goodness, and are about to commit ourselves to his protecting care, and when we need his pardoning mercy for the errors and follies of the day, seem to be times which commend themselves to all as appropriate seasons for private devotion.
(4) every person will also find other times when private prayer will be needful, and when he will be inclined to it. In affliction, in perplexity, in moments of despondency, in danger, and want, and disappointment, and in the loss of friends, we shall feel the propriety of drawing near to God, and of pouring out the heart before him.
(5) besides this, every Christian is probably conscious of times when he feels especially inclined to pray; he feels just like praying; he has a spirit of supplication; and nothing but prayer will meet the instinctive desires of his bosom. We are often conscious of an earnest desire to see and converse with an absent friend, to have communion with those we love; and we value such fellowship as among the happiest moments of life. So with the Christian. He may have an earnest desire to have communion with God; his heart pants for it; and he cannot resist the propensity to seek him, and pour out his desires before him. Compare the feelings expressed by David in Psa 42:1-2, "As the hart panteth after the water-brooks, so panteth my soul after thee O God. My soul thirsteth for God for the living God; when shall I come and appear before God;" compare Psa 63:1. Such seasons should be improved; they are the "spring times" of our piety; and we should expand every sail, that we may be "filled with all the fullness of God." They are happy, blessed moments of our life; and then devotion is sweetest and most pure; and then the soul knows what it is to have fellowship with the Father and with his Son Jesus Christ, Jo1 1:3.
(6) in addition to all this, Christians may be in the habit of praying to God without the formality of retirement, God locks upon the heart; and the heart may pour forth its secret desires to Him even when in business, when conversing with a friend, when walking, when alone, and when in society. Thus, the Christian may live a life of prayer; and it shall be one of the characteristics of his life that he prays! By this he shall be known; and in this he shall learn the way to possess peace in religion:
"In every joy that crowns my days,
In every pain I bear.
My heart shall find delight in praise,
Or seek relief in prayer.
"When gladness wings my favou'd hour,
Thy love my thoughts shall fill,
Resign'd when storms of sorrow lower,
My soul shall meet thy will,
"My lifted eye, without a tear.
The gathering storm shall see.
My steadfast heart shall know no fear,
That heart shall rest on thee."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:12: Rejoicing: Rom 5:2, Rom 5:3, Rom 15:13; Psa 16:9-11, Psa 71:20-23, Psa 73:24-26; Pro 10:28, Pro 14:32; Lam 3:24-26; Hab 3:17, Hab 3:18; Mat 5:12; Luk 10:20; Co1 13:13; Phi 3:1, Phi 4:4; Col 1:27; Th1 5:8, Th1 5:16; Th2 2:16, Th2 2:17; Tit 2:13, Tit 3:7; Heb 3:6, Heb 6:17-19; Pe1 1:3-8, Pe1 4:13; Jo1 3:1-3
patient: Rom 2:7, Rom 5:3, Rom 5:4, Rom 8:25, Rom 15:4; Psa 37:7, Psa 40:1; Luk 8:15, Luk 21:19; Col 1:11; Th1 1:3; Th2 1:4, Th2 3:5; Ti1 6:11; Ti2 3:10; Heb 6:12, Heb 6:15, Heb 10:36, Heb 12:1; Jam 1:3, Jam 1:4, Jam 5:7, Jam 5:10, Jam 5:11; Pe1 2:19, Pe1 2:20; Pe2 1:6; Rev 13:10
continuing: Gen 32:24-26; Job 27:8-10; Psa 55:16, Psa 55:17, Psa 62:8, Psa 109:4; Jer 29:12, Jer 29:13; Dan 9:18, Dan 9:19; Luk 11:5-13, Luk 18:1-8, Luk 9-43; Act 1:14, Act 2:42, Act 6:4, Act 12:5; Co2 12:8; Eph 6:18, Eph 6:19; Phi 4:6, Phi 4:7; Col 4:2, Col 4:12; Th1 5:17; Heb 5:7; Jam 5:15, Jam 5:16; Pe1 4:7; Jo1 5:14, Jo1 5:15
Geneva 1599
12:12 (7) Rejoicing in hope; patient in tribulation; continuing instant in prayer;
(7) He reckons up different virtues together with their effects, that is, hope, patience in tribulation, evenness of mind, continuance in prayer, liberality towards the saints, hospitality, moderation of mind even in helping our enemies, feeling the same as others in their adversity as well as their prosperity, modesty, endeavouring to maintain honest agreement as much as we are able with all men, which cannot be extinguished by any man injuring us.
John Gill
12:12 Rejoicing in hope,.... Of the glory of God, than the hope of which nothing can make a believer more cheerful in this world; the saints' joy is therefore called the "rejoicing of the hope", Heb 3:6. This is placed between serving the Lord, and being patient in tribulation; for nothing tends more to animate the people of God to a cheerful serving of him, or to make them more patient under afflictions, than a hope of being for ever with the Lord:
patient in tribulation; whilst the saints are in this world they must expect tribulation; their way to heaven lies through it; and it becomes them to be patient under it, not murmuring against God, on the one hand, nor reviling of men, on the other.
Continuing instant in prayer: prayer is needful at all times, but especially in a time of tribulation and distress, whether inward or outward. This should be made without ceasing; saints should watch unto it with all perseverance; men should pray always, and not faint; never give out and over, or be discouraged. This advice is rightly given and placed here, to teach us that we are to go to the throne of grace continually for fresh supplies of grace, and strength to enable us to exercise the grace, and perform the duties exhorted to both in preceding and following verses.
John Wesley
12:12 Rejoicing in hope - Of perfect holiness and everlasting happiness. Hitherto of faith and love; now of hope also, see the fifth and eighth chapters; afterwards of duties toward others; saints, Rom 12:13 persecutors, Rom 12:14 friends, strangers, enemies, Rom 12:15, &c.
Robert Jamieson, A. R. Fausset and David Brown
12:12 Rejoicing, &c.--Here it is more lively to retain the order and the verbs of the original: "In hope, rejoicing; in tribulation, enduring; in prayer, persevering." Each of these exercises helps the other. If our "hope" of glory is so assured that it is a rejoicing hope, we shall find the spirit of "endurance in tribulation" natural and easy; but since it is "prayer" which strengthens the faith that begets hope and lifts it up into an assured and joyful expectancy, and since our patience in tribulation is fed by this, it will be seen that all depends on our "perseverance in prayer."
12:1312:13: ՚ի պէտս սրբոց հաղորդեցարո՛ւք. զհիւրասիրութեան զհե՛տ երթայք.
13 հաղորդակի՛ց եղէք սրբերի կարիքներին. հետամո՛ւտ եղէք հիւրասիրութեան:
13 Սուրբերուն պէտքերուն հաղորդ եղէ՛ք. հիւրասիրութեան ետեւէ եղէ՛ք.
ի պէտս սրբոց հաղորդեցարուք. զհիւրասիրութեան զհետ երթայք:

12:13: ՚ի պէտս սրբոց հաղորդեցարո՛ւք. զհիւրասիրութեան զհե՛տ երթայք.
13 հաղորդակի՛ց եղէք սրբերի կարիքներին. հետամո՛ւտ եղէք հիւրասիրութեան:
13 Սուրբերուն պէտքերուն հաղորդ եղէ՛ք. հիւրասիրութեան ետեւէ եղէ՛ք.
zohrab-1805▾ eastern-1994▾ western am▾
12:1313: в нуждах святых принимайте участие; ревнуйте о странноприимстве.
12:13  ταῖς χρείαις τῶν ἁγίων κοινωνοῦντες, τὴν φιλοξενίαν διώκοντες.
12:13. ταῖς (unto-the-ones) χρείαις (unto-affordings-of) τῶν (of-the-ones) ἁγίων ( of-hallow-belonged ) κοινωνοῦντες , ( en-commoning-unto ,"τὴν (to-the-one) φιλοξενίαν (to-a-foreinger-caring-unto) διώκοντες . ( pursuing )
12:13. necessitatibus sanctorum communicantes hospitalitatem sectantesCommunicating to the necessities of the saints. Pursuing hospitality.
13. communicating to the necessities of the saints; given to hospitality.
12:13. Distributing to the necessity of saints; given to hospitality.
12:13. in the difficulties of the saints, sharing; in hospitality, attentive.
Distributing to the necessity of saints; given to hospitality:

13: в нуждах святых принимайте участие; ревнуйте о странноприимстве.
12:13  ταῖς χρείαις τῶν ἁγίων κοινωνοῦντες, τὴν φιλοξενίαν διώκοντες.
12:13. necessitatibus sanctorum communicantes hospitalitatem sectantes
Communicating to the necessities of the saints. Pursuing hospitality.
13. communicating to the necessities of the saints; given to hospitality.
12:13. Distributing to the necessity of saints; given to hospitality.
12:13. in the difficulties of the saints, sharing; in hospitality, attentive.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Странноприимство при тех обстоятельствах, какие переживала Апостольская Церковь, когда христиане часто должны были оставлять свои города и искать убежища в других, было особенно важною добродетелью. - Святые = христиане.
Adam Clarke: Commentary on the Bible - 1831
12:13: Distributing to the necessity of saints - Relieve your poor brethren according to the power which God has given you. Do good unto all men, but especially to them which are of the household of faith. Instead of χρειαις, necessities, some ancient MSS. have μνειαις, memorials; distributing to the memorials of the saints, which some interpret as referring to saints that were absent; as if he had said: Do not forget those in other Churches who have a claim on your bounty. But I really cannot see any good sense which this various reading can make in the text; I therefore follow the common reading.
Given to hospitality - Την φιλοξενιαν διωκοντες, pursuing hospitality, or the duty of entertaining strangers. A very necessary virtue in ancient times, when houses of public accommodation were exceedingly scarce. This exhortation might have for its object the apostles, who were all itinerants; and in many cases the Christians, flying before the face of persecution. This virtue is highly becoming in all Christians, and especially in all Christian ministers, who have the means of relieving a brother in distress, or of succouring the poor wherever he may find them. But providing for strangers in distress is the proper meaning of the term; and to be forward to do this is the spirit of the duty.
Albert Barnes: Notes on the Bible - 1834
12:13: Distributing - The word used here denotes having things in "common" κοινωνοῦντες koinō nountes. It means that they should be communicative, or should regard their property as so far common as to supply the needs of others. In the earliest times of the church, Christians had all things in common (Notes, Act 2:44), and felt themselves bound to meet all the needs of their brethren. One of the most striking effects of Christianity was to loosen their grasp on property, and dispose them to impart liberally to those who had need. The direction here does not mean that they should literally have all things in common; that is, to go back to a state of savage barbarity; but that they should be liberal, should partake of their good things with those who were needy; compare Gal 6:6; Rom 15:27; Phi 4:15; Ti1 6:18.
To the necessity - To the needs. That is, distribute to them such things as they need, food, raiment, etc. This command, of course, has reference to the poor. "Of saints." Of Christians, or the friends of God. They are called saints as being holy (ἁγιοι hagioi), or consecrated to God. This duty of rendering aid to Christians especially, does not interfere with the general love of mankind. The law of the New Testament is Gal 6:10, "As we have opportunity, let us do good to all men, especially to them who are of the household of faith." The Christian is indeed to love all mankind, and to do them good as far as may be in his power, Mat 5:43-44; Tit 3:8; Ti1 6:18; Heb 13:16. But he is to show particular interest in the welfare of his brethren, and to see that the poor members of the church are provided for; for,
(1) They are our brethren; they are of the same family; they are attached to the same Lord; and to do good to them is to evince love to Christ, Mat 25:40; Mar 9:41.
(2) they are left especially to the care of the church; and if the church neglects them, we may be sure the world will also, Mat 26:11. Christians, especially in the time of the apostles, had reason to expect little compassion from the people of the world. They were persecuted and oppressed; they would be embarrassed in their business, perhaps thrown out of occupation by the opposition of their enemies; and it was therefore especially incumbent on their Brethren to aid them. To a certain extent it is always true, that the world is reluctant to aid the friends of God; and hence the poor followers of Christ are in a special manner thrown on the benefactions of the church.
(3) it is not improbable that there might be a special reason at that time for enjoining this on the attention of the Romans. It was a time of persecution, and perhaps of extensive distress. In the days of Claudius (about a. d. 50), there was a famine in Judea which produced great distress, and many of the poor and oppressed might flee to the capital for aid. We know, from other parts of the New Testament, that at that time the apostle was deeply interested in procuring aid for the poor brethren in Judea, Rom 15:25-26; compare Act 19:21; Co2 8:1-7; Co2 9:2-4. But the same reasons for aiding the poor followers of Christ will exist substantially in every age; and one of the most precious privileges conferred upon people is to be permitted to assist those who are the friends of God, Psa 41:1-3; Pro 14:21.
Given to hospitality - This expression means that they should readily and cheerfully entertain strangers. This is a duty which is frequently enjoined in the Scriptures, Heb 13:2, "Be not forgetful to entertain strangers, for thereby many have entertained angels unawares;" Pe1 4:9, "Use hospitality one to another without grudging." Paul makes this especially the duty of a Christian bishop; Ti1 3:2, "A bishop then must ... be given to hospitality;" Tit 1:8. Hospitality is especially enjoined by the Saviour, and its exercise commanded; Mat 10:40, Mat 10:42, "He that receiveth you receiveth me, etc." The waver of hospitality is one of the charges which the Judge of mankind will allege against the wicked, and on which he will condemn them; Mat 25:43, "I was a stranger, and ye took me not in." It is especially commended to us by the example of Abraham Gen 18:1-8, and of Lot Gen 19:1-2, who thus received angels unawares.
It was one of the virtues on which Job particularly commended himself, and which he had not failed to practice; Job 31:16-17, "If I have withheld the poor from their desire, or have caused the eyes of the widow to fail; or have eaten my morsel myself alone, and the fatherless hath not eaten thereof, etc." In the time of our Saviour it was evidently practiced in the most open and frank manner; Luk 10:7, "And in the same house remain, eating and drinking such things as they give." A remarkable instance is also mentioned in Luk 11:5. This virtue is no less common in eastern nations at present than it was in the time of Christ. It is eminently the virtue of oriental nations, of their ardent and open temperament. It springs up naturally in countries thinly settled, where the sight of a stranger would be therefore especially pleasant; in countries too, where the occupation was chiefly to attend flocks, and where there was much leisure for conversation; and where the population was too sparse, and the travelers too infrequent, to justify inn-keeping as a business.
From all these causes, it has happened that there are, properly speaking, no inns or taverns in the regions around Palestine. It was customary, indeed, to erect places for lodging and shelter at suitable distances, or by the side of springs or watering places, for travelers to lodge in. But they are built at the public expense, and are unfurnished. Each traveler carries his own bed and clothes and cooking utensils, and such places are merely designed as a shelter for caravans; (see Robinson's Calmet, art. Caravanserai.) It is still so; and hence, it becomes, in their view, a virtue of high order to entertain, at their own tables, and in their families, such strangers as may be traveling. Niebuhr says, that "the hospitality of the Arabs has always been the subject of praise; and I believe that those of the present day exercise this virtue no less than the ancients did. There are, in the villages of Tehama, houses which are public, where travelers may lodge and be entertained some days gratis, if they will be content with the fare; and they are much frequented. When the Arabs are at table, they invite those who happen to come to eat with them, whether they be Christians or Muslims, gentle or simple." - "The primitive Christians," says Calmet, "considered one principal part of their duty to consist in showing hospitality to strangers. They were in fact so ready in discharging this duty, that the very pagan admired them for it. They were hospitable to all strangers, but especially to those who were of the household of faith. Believers scarcely ever traveled without letters of communion, which testified the purity of their faith, and procured for them a favorable reception wheRev_er the name of Jesus Christ was known;" (Calmet, Dict.) Calmer is also of opinion that the two minor epistles of John may be such letters of recommendation and communion; compare Jo2 1:10.
It may be added that it would be particularly expected of Christians that they should show hospitality to the ministers of religion. They were commonly poor; they received no fixed salary; they traveled from place to place; and they would be dependent for support on the kindness of those who loved the Lord Jesus Christ. This was particularly intended by our Saviour's instructions on the subject, Mat 10:11-13, Mat 10:40-42. The duty of hospitality is still binding upon Christians and all people. The law of Christ is not repealed. The customs of society are indeed changed; and one evidence of advancement in commerce and in security, is furnished in the fact that inns are now provided and patronized for the traveler in all Christian lands. Still this does not lessen the obligations to show hospitality. It is demanded by the very genius of the Christian religion; it evinces proper love toward mankind; it shows that there is a feeling of brotherhood and kindness toward others, when such hospitality is shown. It unites society, creates new bonds of interest and affection, to show kindness to the stranger and to the poor. To what extent this is to be done, is one of those questions which are to be left to every man's conscience and views of duty. No rule can be given on the subject. Many men have not the means to be extensively hospitable; and many are not placed in situations that require it. No rules could be given that should be applicable to all cases; and hence, the Bible has left the general direction, has furnished examples where it was exercised, has recommended it to mankind, and then has left every man to act on the rule, as he will answer it to God; see Mat 25:34-46.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:13: Distributing: Rom 12:8, Rom 15:25-28; Psa 41:1; Act 4:35, Act 9:36-41, Act 10:4, Act 20:34, Act 20:35; Co1 16:1, Co1 16:2; Co2 8:1-4, Co2 9:1, Co2 9:12; Gal 6:10; Plm 1:7; Heb 6:10, Heb 13:16; Jo1 3:17
given: Gen 18:2-8, Gen 19:1-3; Ti1 3:2, Ti1 5:10; Tit 1:8; Heb 13:2; Pe1 4:9
Geneva 1599
12:13 (s) Distributing to the (t) necessity of saints; given to hospitality.
(s) A true rule of charity, that we feel for other men's wants as we do for our own, and having that feeling, to help them as much as we can.
(t) Not upon pleasures and needless duties, but upon necessary uses.
John Gill
12:13 Distributing to the necessity of saints,.... Or "communicating", as many versions render the word; "distributing" more properly belongs to the officers of the church, the deacons, and communicating to the members of it in common. All men in general are to be relieved that are in want, even our very enemies, and particularly such as are our own flesh and blood, nearly related to us, aged parents, &c. and especially they that are of the household of faith, here called "saints"; and indeed, such only come under the care and notice of a church: and they are such, whom God has set apart for himself, has chosen in his Son, that they should be holy; whom Christ has sanctified, or whose sins he has expiated by his blood; and to whom he is made sanctification; and in whose hearts a work of grace and holiness is wrought by the Spirit of God, which is the sanctification of the Spirit they are chosen through, as a mean to eternal salvation by Christ; and in consequence of this, they live soberly, righteously, and godly, and have their conversations as become the Gospel of Christ: and such as these, being in necessitous circumstances, are to be communicated to; for not all, or any of the saints, but only such as are in "necessity", are here pointed at; it is not communicating to the saints, but to their necessity, which is recommended. It is the will and pleasure of God, that some of his dear children should be in strait circumstances of life, be reduced to want and distress, partly to try their own graces, their faith and trust in God, and dependence on him; and partly the graces of others, the charity, liberality, and beneficence of those who have of this world's goods: and who are the persons that are to "communicate", not words only, saying, be warmed and filled, and give nothing; but their substance, they are to deal their bread to the hungry, clothe the naked, and give a portion to as many as are in need: and these acts of giving and receiving, are one way by which the saints have communication with each other, and which is suggested by the word "communicating" here used; for fellowship does not lie merely in private conversation, and in sitting down together at the Lord's table, but in "communicating to one another such things" as are needful, as for the soul, so for the body. Some copies read, "communicating to the memories of the saints"; not making images of them, and praying to them, but speaking well and honourably of them, and imitating them in what they did well; see Prov 10:7.
Given to hospitality; or, as it may be rendered, "pursuing", or "following after love to strangers"; which is properly hospitality: respect is to be shown not to such only who are members of the same community with us, but also to such of the people of God, that may be of another country, or of some distant parts of our own, not before known by us; who by persecution, and distress of some sort or another, or by some providence or another, are obliged to remove from their native place. These we are to love, and show our love to, not only by directing and advising, but, if need be, by giving them food and raiment, and lodging them: this is a duty incumbent on ministers of the Gospel, and on private members, and on all who are in any capacity to perform it; and which should be done cheerfully, and without grudging; and what persons should use, inure, and give themselves to, yea, should seek after, and call to objects of it; as Abraham and Lot did, who thereby entertained angels unawares, and is what the apostle here means by pursuing and following after it.
John Wesley
12:13 Communicate to the necessities of the saints - Relieve all Christians that are in want. It is remarkable, that the apostle, treating expressly of the duties flowing from the communion of saints, yet never says one word about the dead. Pursue hospitality - Not only embracing those that offer, but seeking opportunities to exercise it.
Robert Jamieson, A. R. Fausset and David Brown
12:13 given to hospitality--that is, the entertainment of strangers. In times of persecution, and before the general institution of houses of entertainment, the importance of this precept would be at once felt. In the East, where such houses are still rare, this duty is regarded as of the most sacred character [HODGE].
12:1412:14: օրհնեցէ՛ք զանիծիչս ձեր, օրհնեցէ՛ք եւ մի՛ անիծանէք[3542]։ [3542] ՚Ի լուս՛՛. Օրհնեցէ՛ք զհալածիչս ձեր. համաձայն այլոց ՚ի բնաբ՛՛։
14 Օրհնեցէ՛ք ձեզ հալածողներին. օրհնեցէ՛ք եւ մի՛ անիծէք.
14 Ձեզ հալածողները օրհնեցէ՛ք եւ մի՛ անիծէք.
օրհնեցէք զհալածիչս ձեր, օրհնեցէք եւ մի՛ անիծանէք:

12:14: օրհնեցէ՛ք զանիծիչս ձեր, օրհնեցէ՛ք եւ մի՛ անիծանէք[3542]։
[3542] ՚Ի լուս՛՛. Օրհնեցէ՛ք զհալածիչս ձեր. համաձայն այլոց ՚ի բնաբ՛՛։
14 Օրհնեցէ՛ք ձեզ հալածողներին. օրհնեցէ՛ք եւ մի՛ անիծէք.
14 Ձեզ հալածողները օրհնեցէ՛ք եւ մի՛ անիծէք.
zohrab-1805▾ eastern-1994▾ western am▾
12:1414: Благословляйте гонителей ваших; благословляйте, а не проклинайте.
12:14  εὐλογεῖτε τοὺς διώκοντας [ὑμᾶς], εὐλογεῖτε καὶ μὴ καταρᾶσθε.
12:14. εὐλογεῖτε (Ye-should-goodly-forthee-unto) τοὺς (to-the-ones) διώκοντας , ( to-pursuing ,"εὐλογεῖτε (ye-should-goodly-forthee-unto) καὶ (and) μὴ (lest) καταρᾶσθε . ( ye-should-down-curse-unto )
12:14. benedicite persequentibus benedicite et nolite maledicereBless them that persecute you: bless, and curse not.
14. Bless them that persecute you; bless, and curse not.
12:14. Bless them which persecute you: bless, and curse not.
12:14. Bless those who are persecuting you: bless, and do not curse.
Bless them which persecute you: bless, and curse not:

14: Благословляйте гонителей ваших; благословляйте, а не проклинайте.
12:14  εὐλογεῖτε τοὺς διώκοντας [ὑμᾶς], εὐλογεῖτε καὶ μὴ καταρᾶσθε.
12:14. benedicite persequentibus benedicite et nolite maledicere
Bless them that persecute you: bless, and curse not.
12:14. Bless them which persecute you: bless, and curse not.
12:14. Bless those who are persecuting you: bless, and do not curse.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Ср. Мф 5:44.
Adam Clarke: Commentary on the Bible - 1831
12:14: Bless them which persecute you - Ευλογειτε, Give good words, or pray for them that give you bad words, καταρασθε, who make dire imprecations against you. Bless them, pray for them, and on no account curse them, whatever the provocation may be. Have the loving, forgiving mind that was in your Lord.
Albert Barnes: Notes on the Bible - 1834
12:14: Bless them ... - see the note at Mat 5:44; compare Luk 6:28.
Bless, and curse not - Bless only; or continue to bless, however long or aggravated may be the injury. Do not be provoked to anger, or to cursing, by any injury, persecution, or Rev_iling. This is one of the most severe and difficult duties of the Christian religion; and it is a duty which nothing else but religion will enable people to perform. To curse denotes properly to devote to destruction. Where there is power to do it, it implies the destruction of the object. Thus, the fig-tree that was cursed by the Saviour soon withered away: Mar 11:21. Thus, those whom God curses will be certainly destroyed; Mat 25:41. Where there is not power to do it, to curse implies the invoking of the aid of God to devote to destruction. Hence, it means to imprecate; to implore a curse from God to rest on others; to pray that God would destroy them. In a larger sense still, it means to abuse by reproachful words; to calumniate; or to express oneself in a violent, profane, and outrageous manner. In this passage it seems to have special reference to this.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:14: Rom 12:21; Job 31:29, Job 31:30; Mat 5:44; Luk 6:28, Luk 23:34; Act 7:60; Co1 4:12, Co1 4:13; Th1 5:15; Jam 3:10; Pe1 2:21-23, Pe1 3:9
John Gill
12:14 Bless them which persecute you,.... It is the lot of God's, people in this world to be persecuted by the men of it, in some shape or another, either by words or deeds; either by reviling and reproaching them, and speaking all manner of evil of them; or by hindering them the free exercise of religious worship, by confiscation of their goods, imprisonment of their persons, by violently torturing their bodies, and taking away their lives; under all which circumstances they are taught to
bless them; that is, to pray for them, that God would show them their evil, give repentance to them, and the remission of their sins; which is the order Christ gave to his disciples, Mt 5:44; and encouraged to an observance of, by his own example, Lk 23:34; and has been followed herein by his disciples and apostles, Acts 7:60 1Cor 4:12. Moreover, by "blessing" may be meant, giving them good words, mild and soft answers, "not rendering evil for evil, railing for railing", 1Pet 3:9; but, on the contrary, blessing, in imitation of Christ, who, "when he was reviled, reviled not again", 1Pet 2:23, "bless",
and curse not: to have a mouth full of cursing and bitterness, Rom 3:14, is the character of an unregenerate man, and what by no means suits one who names the name of Christ; for blessing and cursing to proceed out of the same mouth, is as absurd and unnatural, as if it should be supposed that a fountain should send forth sweet water and bitter, or salt and fresh, Jas 3:10. The imprecations upon wicked men, used by David and other good men, are no contradictions to this rule; since they were made under the inspiration of the Spirit of God, and were predictions of God's vengeance, which in righteous judgment should fall on them, and are not to be drawn into an example by us.
John Wesley
12:14 Curse not - No, not in your heart.
Robert Jamieson, A. R. Fausset and David Brown
12:14 Bless--that is, Call down by prayer a blessing on.
them which persecute you, &c.--This is taken from the Sermon on the Mount (Mt 5:44), which, from the allusions made to it, seems to have been the storehouse of Christian morality among the churches.
12:1512:15: Խնդալ ընդ խնդացօղս, լա՛լ ընդ լացօղս.
15 ուրախացողների հետ ուրախանալ. լացողների հետ լալ.
15 Խնդացողներուն հետ խնդացէ՛ք եւ լացողներուն հետ լացէ՛ք.
խնդալ ընդ խնդացողս, լալ ընդ լացողս:

12:15: Խնդալ ընդ խնդացօղս, լա՛լ ընդ լացօղս.
15 ուրախացողների հետ ուրախանալ. լացողների հետ լալ.
15 Խնդացողներուն հետ խնդացէ՛ք եւ լացողներուն հետ լացէ՛ք.
zohrab-1805▾ eastern-1994▾ western am▾
12:1515: Радуйтесь с радующимися и плачьте с плачущими.
12:15  χαίρειν μετὰ χαιρόντων, κλαίειν μετὰ κλαιόντων.
12:15. χαίρειν (To-joy) μετὰ (with) χαιρόντων , ( of-joying ,"κλαίειν (to-sob) μετὰ (with) κλαιόντων . ( of-sobbing )
12:15. gaudere cum gaudentibus flere cum flentibusRejoice with them that rejoice: weep with them that weep.
15. Rejoice with them that rejoice; weep with them that weep.
12:15. Rejoice with them that do rejoice, and weep with them that weep.
12:15. Rejoice with those who are rejoicing. Weep with those who are weeping.
Rejoice with them that do rejoice, and weep with them that weep:

15: Радуйтесь с радующимися и плачьте с плачущими.
12:15  χαίρειν μετὰ χαιρόντων, κλαίειν μετὰ κλαιόντων.
12:15. gaudere cum gaudentibus flere cum flentibus
Rejoice with them that rejoice: weep with them that weep.
12:15. Rejoice with them that do rejoice, and weep with them that weep.
12:15. Rejoice with those who are rejoicing. Weep with those who are weeping.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Сорадование чужому счастью, чужой удаче требует известной нравственной высоты и Апостол ставит эту добродетель впереди сочувствия чужим несчастьям.
Adam Clarke: Commentary on the Bible - 1831
12:15: Rejoice with them that do rejoice - Take a lively interest in the prosperity of others. Let it be a matter of rejoicing to you when you hear of the health, prosperity, or happiness of any brother.
Weep with them that weep - Labour after a compassionate or sympathizing mind. Let your heart feel for the distressed; enter into their sorrows, and bear a part of their burdens. It is a fact, attested by universal experience, that by sympathy a man may receive into his own affectionate feelings a measure of the distress of his friend, and that his friend does find himself relieved in the same proportion as the other has entered into his griefs. "But how do you account for this?" I do not account for it at all, it depends upon certain laws of nature, the principles of which have not been as yet duly developed.
Albert Barnes: Notes on the Bible - 1834
12:15: Rejoice with them ... - This command grows out of the doctrine stated in Rom 12:4-5, that the church is one; that it has one interest; and therefore that there should be common sympathy in its joys and sorrows. Or, enter into the welfare of your fellow-Christians, and show your attachment to them by rejoicing that they are made happy; compare Co1 12:26, "And whether .... one member be honored, all the members rejoice with it." In this way happiness diffuses and multiplies itself. It becomes expanded over the face of the whole society; and the union of the Christian body tends to enlarge the sphere of happiness and to prolong the joy conferred by religion. God has bound the family of man together by these sympathies, and it is one of the happiest of all devices to perpetuate and extend human enjoyments.
Weep ... - See the note at Joh 11:35. At the grave of Lazarus our Saviour evinced this in a most tender and affecting manner. The design of this direction is to produce mutual kindness and affection, and to divide our sorrows by the sympathies of friends. Nothing is so well suited to do this as the sympathy of those we love. All who are afflicted know how much it diminishes their sorrow to see others sympathizing with them, and especially those who evince in their sympathies the Christian spirit. How sad would be a suffering world if there were none who regarded our griefs with interest or with tears! if every sufferer were left to bear his sorrows unpitied and alone! and if all the ties of human sympathy were rudely cut at once, and people were left to suffer in solitude and unbefriended! It may be added that it is the special duty of Christians to sympathize in each other's griefs:
(1) Because their Saviour set them the example;
(2) Because they belong to the same family;
(3) Because they are subject to similar trials and afflictions; and,
(4) Because they cannot expect the sympathy of a cold and unfeeling world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:15: Rejoice: Isa 66:10-14; Luk 1:58, Luk 15:5-10; Act 11:23; Co1 12:26; Co2 2:3; Phi 2:17, Phi 2:18, Phi 2:28
weep: Neh 1:4; Job 2:11; Psa 35:13, Psa 35:14; Jer 9:1; Joh 11:19, Joh 11:33-36; Co2 11:29; Phi 2:26; Heb 13:3
John Gill
12:15 Rejoice with them that do rejoice,.... Not in anything sinful and criminal, in a thing of nought, in men's own boastings; all such rejoicing is evil, and not to be joined in; but in things good and laudable, as in outward prosperity; and to rejoice with such, is a very difficult task; for unless persons have a near concern in the prosperity of others, they are very apt to envy it, or to murmur and repine, that they are not in equal, or superior circumstances; and also in things spiritual, with such who rejoice in the discoveries of God's love to their souls, in the views of interest in Christ, and of peace, pardon, and righteousness by him, and in hope of the glory of God; when such souls make their boast in the Lord, the humble hearing thereof will be glad, and will, as they ought to do, join with them in magnifying the Lord, and will exalt his name together:
and weep with them that weep; so Christ, as he rejoiced with them that rejoiced, at the marriage in Cana of Galilee, wept with them that wept, with Mary at the grave of Lazarus. The design of these rules is to excite and encourage sympathy in the saints with each other, in all conditions inward and outward, and with respect to things temporal and spiritual; in imitation of Christ their great high priest, who cannot but be touched with the infirmities of his people; and as founded upon, and arising from, their relation to each other, as members of the same body; see 1Cor 12:26;
John Wesley
12:15 Rejoice - The direct opposite to weeping is laughter; but this does not so well suit a Christian.
Robert Jamieson, A. R. Fausset and David Brown
12:15 Rejoice with them that rejoice; and weep--the "and" should probably be omitted.
with them that weep--What a beautiful spirit of sympathy with the joys and sorrows of others is here inculcated! But it is only one charming phase of the unselfish character which belongs to all living Christianity. What a world will ours be when this shall become its reigning spirit! Of the two, however, it is more easy to sympathize with another's sorrows than his joys, because in the one case he needs us; in the other not. But just for this reason the latter is the more disinterested, and so the nobler.
12:1612:16: զնո՛յն միմեանց խորհիջի՛ք. մի՛ ամբարտաւանէք՝ այլ ընդ խոնա՛րհս զիջանիցի՛ք։ Մի՛ լինիք իմաստունք յանձինս ձեր[3543]. [3543] Ոմանք. Միմեանց խորհեսջիք... զիջանիջիք։
16 համերա՛շխ եղէք միմեանց հետ. մի՛ մեծամտացէք, այլ խոնա՛րհ եղէք խոնարհների հանդէպ. դուք ձեզ իմաստունի տեղ մի՛ դրէք.
16 Իրարու վրայ միեւնոյն խորհուրդը ունեցէ՛ք. ամբարտաւանութիւն մի՛ ընէք, հապա խոնարհներուն հետ խոնարհեցէ՛ք, ինքզինքնիդ իմաստունի տեղ մի՛ դնէք.
զնոյն միմեանց խորհիջիք. մի՛ ամբարտաւանէք, այլ ընդ խոնարհս զիջանիցիք. մի՛ լինիք իմաստունք յանձինս ձեր:

12:16: զնո՛յն միմեանց խորհիջի՛ք. մի՛ ամբարտաւանէք՝ այլ ընդ խոնա՛րհս զիջանիցի՛ք։ Մի՛ լինիք իմաստունք յանձինս ձեր[3543].
[3543] Ոմանք. Միմեանց խորհեսջիք... զիջանիջիք։
16 համերա՛շխ եղէք միմեանց հետ. մի՛ մեծամտացէք, այլ խոնա՛րհ եղէք խոնարհների հանդէպ. դուք ձեզ իմաստունի տեղ մի՛ դրէք.
16 Իրարու վրայ միեւնոյն խորհուրդը ունեցէ՛ք. ամբարտաւանութիւն մի՛ ընէք, հապա խոնարհներուն հետ խոնարհեցէ՛ք, ինքզինքնիդ իմաստունի տեղ մի՛ դնէք.
zohrab-1805▾ eastern-1994▾ western am▾
12:1616: Будьте единомысленны между собою; не высокомудрствуйте, но последуйте смиренным; не мечтайте о себе;
12:16  τὸ αὐτὸ εἰς ἀλλήλους φρονοῦντες, μὴ τὰ ὑψηλὰ φρονοῦντες ἀλλὰ τοῖς ταπεινοῖς συναπαγόμενοι. μὴ γίνεσθε φρόνιμοι παρ᾽ ἑαυτοῖς.
12:16. τὸ (To-the-one) αὐτὸ (to-it) εἰς (into) ἀλλήλους ( to-one-to-other ) φρονοῦντες , ( centering-unto ) μὴ (lest) τὰ (to-the-ones) ὑψηλὰ ( to-overed-of ) φρονοῦντες ( centering-unto ,"ἀλλὰ (other) τοῖς (unto-the-ones) ταπεινοῖς ( unto-lowed ) συναπαγόμενοι . ( leading-off-together ) μὴ ( Lest ) γίνεσθε ( ye-should-become ) φρόνιμοι ( center-belonged-to ) παρ' ( beside ) ἑαυτοῖς . ( unto-selves )
12:16. id ipsum invicem sentientes non alta sapientes sed humilibus consentientes nolite esse prudentes apud vosmet ipsosBeing of one mind one towards another. Not minding high things, but consenting to the humble. Be not wise in your own conceits.
16. Be of the same mind one toward another. Set not your mind on high things, but condescend to things that are lowly. Be not wise in your own conceits.
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.
12:16. Be of the same mind toward one another: not savoring what is exalted, but consenting in humility. Do not choose to seem wise to yourself.
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:

16: Будьте единомысленны между собою; не высокомудрствуйте, но последуйте смиренным; не мечтайте о себе;
12:16  τὸ αὐτὸ εἰς ἀλλήλους φρονοῦντες, μὴ τὰ ὑψηλὰ φρονοῦντες ἀλλὰ τοῖς ταπεινοῖς συναπαγόμενοι. μὴ γίνεσθε φρόνιμοι παρ᾽ ἑαυτοῖς.
12:16. id ipsum invicem sentientes non alta sapientes sed humilibus consentientes nolite esse prudentes apud vosmet ipsos
Being of one mind one towards another. Not minding high things, but consenting to the humble. Be not wise in your own conceits.
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.
12:16. Be of the same mind toward one another: not savoring what is exalted, but consenting in humility. Do not choose to seem wise to yourself.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Будьте единомысленны между собою - правильнее: имейте и в отношении к другим то же настроение, чувство, какое имеете к себе. Ср. Мф 22:40. - Не высокомудрствуйте, т. е. не превозноситесь в своих мечтаниях, не уходите от действительной жизни. - Последуйте смиренным, т. е. идите к бедноте, несчастию, спуститесь в те области жизни, где больше нужды в ваших заботах. - Не мечтайте о себе, т. е. о своем превосходстве. Это отнимет у вас интерес к нуждам ваших ближних.
Adam Clarke: Commentary on the Bible - 1831
12:16: Be of the same mind - Live in a state of continual harmony and concord, and pray for the same good for all which you desire for yourselves.
Mind not high things - Be not ambitious; affect nothing above your station; do not court the rich nor the powerful; do not pass by the poor man to pay your court to the great man; do not affect titles or worldly distinctions; much less sacrifice your conscience for them. The attachment to high things and high men is the vice of little, shallow minds. However, it argues one important fact, that such persons are conscious that they are of no worth and of no consequence in Themselves, and they seek to render themselves observable and to gain a little credit by their endeavors to associate themselves with men of rank and fortune, and if possible to get into honorable employments; and, if this cannot be attained, they affect honorable Titles.
But condescend to men of low estate - Be a companion of the humble, and pass through life with as little noise and show as possible. Let the poor, godly man be your chief companion; and learn from his humility and piety to be humble and godly. The term συναπαγομενοι, which we translate condescend, from συν, together, and απαγω, to lead, signifies to be led, carried, or dragged away to prison with another; and points out the state in which the primitive Christians were despised and rejected of men, and often led forth to prison and death. False or man-pleasing professors would endeavor to escape all this disgrace and danger by getting into the favor of the great, the worldly, and the irreligious. There have not been wanting, in all ages of the Church, persons who, losing the savour 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.
Be not wise in your own conceits - Be not puffed up with an opinion of your own consequence; for this will prove that the consequence itself is imaginary. Be not wise, παρ' ἑαυτοις, by yourselves - do not suppose that wisdom and discernment dwell alone with you. Believe that you stand in need both of help and instruction from others.
Albert Barnes: Notes on the Bible - 1834
12:16: Be of the same mind ... - This passage has been variously interpreted. "Enter into each other's circumstances, in order to see how you would yourself feel." Chrysostom. "Be agreed in your opinions and views." Stuart. "Be united or agreed with each other." Flatt; compare Phi 2:2; Co2 13:11. A literal translation of the Greek will give somewhat a different sense, but one evidently correct. "Think of, that is, regard, or seek after the same thing for each other; that is, what you regard or seek for yourself, seek also for your brethren. Do not have divided interests; do not be pursuing different ends and aims; do not indulge counter plans and purposes; and do not seek honors, offices, for yourself which you do not seek for your brethren, so that you may still regard yourselves as brethren on a level, and aim at the same object." The Syriac has well rendered the passage: "And what you think concerning yourselves, the same also think concerning your brethren; neither think with an elevated or ambitious mind, but accommodate yourselves to those who are of humbler condition;" compare Pe1 3:8.
Mind not high things - Greek, Not thinking of high things. That is, not seeking them, or aspiring after them. The connection shows that the apostle had in view those things which pertained to worldly offices and honors; wealth, and state, and grandeur. They were not to seek them for themselves; nor were they to court the society or the honors of the people in an elevated rank in life. Christians were commonly of the poorer ranks, and they were to seek their companions and joys there, and not to aspire to the society of the great and the rich; compare Jer 45:5, "And seekest thou great things for thyself? Seek them not;" Luk 12:15.
Condescend - συναπαγομενοι sunapagomenoi. Literally, "being led away by, or being conducted by." It does not properly mean to condescend, but denotes a yielding, or being guided and led in the thoughts, feelings, plans, by humble objects. Margin, "Be contented with mean things."
To men of low estate - In the Greek text, the word here is an adjective ταπεινοις tapeinois, and may refer either to "people" or to "things," either in the masculine or neuter gender. The sentiment is not materially changed whichever interpretation is adopted. It means that Christians should seek the objects of interest and companionship, not among the great, the rich, and the noble, but among the humble and the obscure. They should do it because their Master did it before them; because his friends are most commonly found among those in humble life; because Christianity prompts to benevolence rather than to a fondness for pride and display; and because of the influence on the mind produced by an attempt to imitate the great, to seek the society of the rich, and to mingle with the scenes of gaiety, folly, and ambition.
Be not wise ... - Compare Isa 5:21, "Wo unto them that are wise in their own eyes, and prudent in their own sight." See the note at Rom 11:25. The meaning is, do not trust in the conceit of your own superior skill and understanding, and refuse to hearken to the counsel of others.
In your own conceits - Greek, "Among yourselves." Syriac, "In your own opinion." The direction here accords with that just given, and means that they should not be elated with pride above their brethren; or be headstrong and self-confident. The tendency of religion is to produce a low estimate of our own importance and attainments.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:16: of the: Rom 15:5, Rom 6:2; Ch2 30:12; Jer 32:39; Act 4:32; Co1 1:10; Phi 1:27, Phi 2:2, Phi 2:3; Phi 3:16, Phi 4:2; Pe1 3:8
Mind: Psa 131:1, Psa 131:2; Jer 45:5; Mat 18:1-4, Mat 20:21-28; Luk 4:6-11, Luk 22:24-27; Pe1 5:3; Jo3 1:9; Rev 13:7, Rev 13:8
condescend to men of low estate: or, be contented with mean things, Job 31:13-16, Job 36:5; Pro 17:5, Pro 19:7, Pro 19:17, Pro 19:22; Mat 6:25, Mat 6:26, Mat 11:5, Mat 26:11; Luk 6:20, Luk 14:13; Phi 4:11-13; Ti1 6:6-9; Heb 13:5; Jam 2:5, Jam 2:6
Be not: Rom 11:25; Pro 3:7, Pro 26:12; Isa 5:21; Co1 3:18, Co1 4:10, Co1 6:5, Co1 8:2; Jam 3:13-17
Geneva 1599
12:16 [Be] of the same mind one toward another. Mind not high things, but condescend to men of (u) low estate. Be not (x) wise in your own conceits.
(u) There is nothing that disrupts harmony as much as seeking glory, when every man detests a base estate, and ambitiously seeks to be exalted.
(x) Do not be puffed up with an opinion of your own wisdom.
John Gill
12:16 Be of the same mind one towards another,.... Which is not to be understood of the sameness of their judgment, or of their agreement in sentiments, espousing the same doctrines, observing the same ordinances, and in the same manner, and attending to the same form of discipline; but of their having the same love, and being of the same accord and affection to one another, entertaining the same good opinion, or a better, of others than of themselves; and so the Syriac version renders the passage, "what ye think of yourselves, think also of your brethren": think of one another, as equally interested in the love of God, redeemed by the blood of Christ, blessed with the same spiritual blessings in him, and called in the same hope of your calling; and do not think of one another, as being one richer or wiser than another, do not value yourselves upon that:
mind not high things; be not highminded, do not think too highly of yourselves, and despise others; meddle not with, nor grasp at things too high for you, that are out of your reach, and beyond your capacity; nor seek great things for yourselves, as riches, honours, &c. nor covet great company:
but condescend to men of low estate; or "to low things"; be content with mean and low things in life, and disdain not to take notice of and converse with, men in a low condition, whether in things temporal or spiritual; who may be poor in this world, be very ignorant and illiterate, as to general knowledge and learning; be men of mean parts and abilities, of very small gifts, and be weak in faith and experience; condescend to their weaknesses, bear their infirmities, and become all things to them for their good, and God's glory: consider the apostle is writing to citizens of Rome, who might be tempted to look upon themselves above others, and to look disdainfully upon others, as citizens too often do on country people, as if they were below them, as persons of low life to them:
be not wise in your own conceits; see Prov 3:7. This is attended with bad consequences, spoils a man's usefulness, prevents his improvement in knowledge, tempts him to reject all counsel and advice given him, and to treat his fellow creatures and Christians with haughtiness and insolence, and exposes him to the scorn and contempt of men: or "be not wise by or with yourselves"; imagining you have all the wisdom, and others have none; or keeping it to yourselves, what wisdom you have communicate it to others; the Ethiopic version reads, "say not, we are wise"; see Job 12:2.
John Wesley
12:16 Mind not high things - Desire not riches, honour, or the company of the great.
Robert Jamieson, A. R. Fausset and David Brown
12:16 Be--"Being"
of the same mind one toward another--The feeling of the common bond which binds all Christians to each other, whatever diversity of station, cultivation, temperament, or gifts may obtain among them, is the thing here enjoined. This is next taken up in detail.
Mind not--"not minding"
high things--that is, Cherish not ambitious or aspiring purposes and desires. As this springs from selfish severance of our own interests and objects from those of our brethren, so it is quite incompatible with the spirit inculcated in the preceding clause.
but condescend--"condescending"
to men of low estate--or (as some render the words), "inclining unto the things that be lowly." But we prefer the former.
Be not wise in your own conceits--This is just the application of the caution against high-mindedness to the estimate we form of our own mental character.
12:1712:17: մի՛ ումեք չարի չար հատուցանէք։ Խորհեցարո՛ւք զբարի՛ս առաջի ամենայն մարդկան[3544]։ [3544] Ոմանք. Եւ մի՛ ումեք չարի չար։ Ոսկան յաւելու. Զբարիս մի՛ միայն առաջի Աստուծոյ, այլեւ առաջի։
17 մէկի չարի փոխարէն չար մի՛ հատուցէք. խորհեցէ՛ք բարին՝ բոլոր մարդկանց առաջ.
17 Չարութեան փոխարէն մէկո՛ւն չարութիւն մի՛ հատուցանէք. բոլոր մարդոց առջեւ բարի բաներ ընելու հոգ տարէ՛ք։
մի՛ ումեք չարի չար հատուցանէք. խորհեցարուք զբարիս առաջի ամենայն մարդկան:

12:17: մի՛ ումեք չարի չար հատուցանէք։ Խորհեցարո՛ւք զբարի՛ս առաջի ամենայն մարդկան[3544]։
[3544] Ոմանք. Եւ մի՛ ումեք չարի չար։ Ոսկան յաւելու. Զբարիս մի՛ միայն առաջի Աստուծոյ, այլեւ առաջի։
17 մէկի չարի փոխարէն չար մի՛ հատուցէք. խորհեցէ՛ք բարին՝ բոլոր մարդկանց առաջ.
17 Չարութեան փոխարէն մէկո՛ւն չարութիւն մի՛ հատուցանէք. բոլոր մարդոց առջեւ բարի բաներ ընելու հոգ տարէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
12:1717: никому не воздавайте злом за зло, но пекитесь о добром перед всеми человеками.
12:17  μηδενὶ κακὸν ἀντὶ κακοῦ ἀποδιδόντες· προνοούμενοι καλὰ ἐνώπιον πάντων ἀνθρώπων·
12:17. μηδενὶ (Unto-lest-moreover-one) κακὸν (to-disrupted) ἀντὶ (ever-a-one) κακοῦ (of-disrupted) ἀποδιδόντες : ( giving-off ) προνοούμενοι ( considering-before-unto ) καλὰ ( to-seemly ) ἐνώπιον ( in-looked ) πάντων ( of-all ) ἀνθρώπων : ( of-mankinds )
12:17. nulli malum pro malo reddentes providentes bona non tantum coram Deo sed etiam coram omnibus hominibusTo no man rendering evil for evil. Providing good things, not only in the sight of God but also in the sight of all men.
17. Render to no man evil for evil. Take thought for things honourable in the sight of all men.
12:17. Recompense to no man evil for evil. Provide things honest in the sight of all men.
12:17. Render to no one harm for harm. Provide good things, not only in the sight of God, but also in the sight of all men.
Recompense to no man evil for evil. Provide things honest in the sight of all men:

17: никому не воздавайте злом за зло, но пекитесь о добром перед всеми человеками.
12:17  μηδενὶ κακὸν ἀντὶ κακοῦ ἀποδιδόντες· προνοούμενοι καλὰ ἐνώπιον πάντων ἀνθρώπων·
12:17. nulli malum pro malo reddentes providentes bona non tantum coram Deo sed etiam coram omnibus hominibus
To no man rendering evil for evil. Providing good things, not only in the sight of God but also in the sight of all men.
12:17. Recompense to no man evil for evil. Provide things honest in the sight of all men.
12:17. Render to no one harm for harm. Provide good things, not only in the sight of God, but also in the sight of all men.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Пекитесь о добром предо всеми человеками, т. е. пусть даже и внешнее ваше поведение не даст никому повода похулить исповедуемую вами веру (ср. Притч 3:1: по тексту LXX).
Adam Clarke: Commentary on the Bible - 1831
12:17: Recompense, etc. - Do not take notice of every little injury you may sustain. Do not be litigious. Beware of too nice a sense of your own honor; intolerable pride is at the bottom of this. The motto of the royal arms of Scotland is in direct opposition to this Divine direction - Nemo me impune lacesset, of which "I render evil for evil to every man," is a pretty literal translation. This is both antichristian and abominable, whether in a state or in an individual.
Provide things honest - Be prudent, be cautious, neither eat, drink, nor wear, but as you pay for every thing. "Live not on trust, for that is the way to pay double;" and by this means the poor are still kept poor. He who takes credit, even for food or raiment, when he has no probable means of defraying the debt, is a dishonest man. It is no sin to die through lack of the necessaries of life when the providence of God has denied the means of support; but it is a sin to take up goods without the probability of being able to pay for them. Poor man! suffer poverty a little; perhaps God is only trying thee for a time; and who can tell if he will not turn again thy captivity. Labour hard to live honestly; if God still appear to withhold his providential blessing, do not despair; leave it all to him; do not make a sinful choice; he cannot err. He will bless thy poverty, while he curses the ungodly man's blessings.
Albert Barnes: Notes on the Bible - 1834
12:17: Recompense - Render, give, or return; see the note at Mat 5:39. This is probably one of the most difficult precepts of Christianity; but the law of Christ on the subject is unyielding. It is a solemn demand made on all his followers, and it "must" be obeyed.
Provide - The word rendered "provide" means properly to "think" or "meditate beforehand." Make it a matter of "pRev_ious thought," of "settled plan," of "design." This direction would make it a matter of "principle" and fixed purpose to do what is right; and not to leave it to the fluctuations of feeling, or to the influence of excitement. The same direction is given in Co2 8:21.
Things honest - Literally, things "beautiful," or "comely." The expression here does not refer to "property," or to "provision" made for a family, etc. The connection requires us to understand it respecting "conduct," and especially our conduct toward those who injure us. It requires us to evince a spirit, and to manifest a deportment in such cases, that shall be lovely and comely in the view of others; such as all people will approve and admire. And the apostle wisely cautions us to "provide" for this, that is, to think of it beforehand, to make it a matter of fixed principle and purpose, so that we shall not be overtaken and excited by passion. If left to the time when the offence shall be given, we may be excited and off our guard, and may therefore evince an improper temper. All persons who have ever been provoked by injury (and who has not been?) will see the profound wisdom of this caution to "discipline" and "guard" the temper by pRev_ious purpose, that we may not evince an improper spirit.
In the sight of all men - Such as all must approve; such that no man can blame; and, therefore, such as shall do no discredit to religion. This expression is taken from Pro 3:4. The passage shows that people may be expected to approve a mild, kind, and patient temper in the reception of injuries; and facts show that this is the case. The Christian spirit is one that the world "must" approve, however little it is disposed to act on it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:17: Recompense: Rom 12:19; Pro 20:22; Mat 5:39; Th1 5:15; Pe1 3:9
Provide: Rom 14:16; Co1 6:6, Co1 6:7, Co1 13:4, Co1 13:5; Co2 8:20, Co2 8:21; Phi 4:8, Phi 4:9; Col 4:5; Th1 4:12; Th1 5:22; Ti1 5:14; Tit 2:4, Tit 2:5; Pe1 2:12, Pe1 3:16
John Gill
12:17 Recompence to no man evil for evil,.... Neither evil words for evil words, railing for railing; nor evil deeds for evil deeds, one ill turn for another; nor the evil of punishment for the evil of fault, unless it be by persons, who under God have an authority to inflict it; as the civil magistrate, who "is the minister of God, a revenger to execute wrath upon him that doth evil", Rom 13:4; but private revenge is what is here forbidden:
providing things honest in the sight of all men. The Vulgate Latin reads, "not only in the sight of God, but also in the sight of all men"; and the Alexandrian copy reads, "in the sight of God and in the sight of men", which clause seems to have crept in here, out of 2Cor 8:21. The words are not to be understood of a man's providing things honest, decent, and commendable, as suitable food and raiment for his family, in the sight of all men, to the honour of religion, and the credit of his profession, which is right to be done; but of a provident, thoughtful, and studious concern, to do everything that is laudable and of good report among men. The Syriac version renders the words alter this manner, , "but be careful to do well", or exercise beneficence before all men; either restraining it to acts of beneficence, even to them that do us ill, in opposition to rendering evil to them; or applying it to all offices of humanity, and every good work, which are to be done in the sight of men; not merely to be seen of them, and in a vainglorious way, in order to obtain their esteem and applause, as did the Pharisees; but to avoid offence; to put, to silence, by well doing, the ignorance of wicked men; and to shame them that falsely accuse the good conversation of the saints; and to recommend the Gospel and true religion, and win men over to it thereby, and give an occasion to them of glorifying God.
John Wesley
12:17 Provide - Think beforehand; contrive to give as little offence as may be to any.
Robert Jamieson, A. R. Fausset and David Brown
12:17 Recompense--"Recompensing," &c.--(See on Rom 12:14).
Provide--"Providing"
things honest--"honorable"
in the sight of all men--The idea (which is from Prov 3:4) is the care which Christians should take so to demean themselves as to command the respect of all men.
12:1812:18: Եթէ հնար ինչ իցէ ձեզ՝ ընդ ամենայն մարդկան զխաղաղութիւն կալջիք[3545]։ [3545] Օրինակ մի ընդ Ոսկանայ. Զխաղաղութիւն ունիցիք։
18 ինչ չափով հնարաւոր է ձեզ համար, բոլոր մարդկանց հետ խաղաղութիւն պահեցէ՛ք.
18 Որչափ կարելի է ձեզի՝ ամէն մարդու հետ խաղաղութիւն ունեցէ՛ք։
Եթէ հնար ինչ իցէ ձեզ, ընդ ամենայն մարդկան զխաղաղութիւն կալջիք:

12:18: Եթէ հնար ինչ իցէ ձեզ՝ ընդ ամենայն մարդկան զխաղաղութիւն կալջիք[3545]։
[3545] Օրինակ մի ընդ Ոսկանայ. Զխաղաղութիւն ունիցիք։
18 ինչ չափով հնարաւոր է ձեզ համար, բոլոր մարդկանց հետ խաղաղութիւն պահեցէ՛ք.
18 Որչափ կարելի է ձեզի՝ ամէն մարդու հետ խաղաղութիւն ունեցէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
12:1818: Если возможно с вашей стороны, будьте в мире со всеми людьми.
12:18  εἰ δυνατόν, τὸ ἐξ ὑμῶν μετὰ πάντων ἀνθρώπων εἰρηνεύοντες·
12:18. εἰ (if) δυνατόν, (able,"τὸ (the-one) ἐξ (out) ὑμῶν (of-ye) μετὰ (with) πάντων ( of-all ) ἀνθρώπων (of-mankinds) εἰρηνεύοντες : ( peacing-of )
12:18. si fieri potest quod ex vobis est cum omnibus hominibus pacem habentesIf it be possible, as much as is in you, have peace with all men.
18. If it be possible, as much as in you lieth, be at peace with all men.
12:18. If it be possible, as much as lieth in you, live peaceably with all men.
12:18. If it is possible, in so far as you are able, be at peace with all men.
If it be possible, as much as lieth in you, live peaceably with all men:

18: Если возможно с вашей стороны, будьте в мире со всеми людьми.
12:18  εἰ δυνατόν, τὸ ἐξ ὑμῶν μετὰ πάντων ἀνθρώπων εἰρηνεύοντες·
12:18. si fieri potest quod ex vobis est cum omnibus hominibus pacem habentes
If it be possible, as much as is in you, have peace with all men.
12:18. If it be possible, as much as lieth in you, live peaceably with all men.
12:18. If it is possible, in so far as you are able, be at peace with all men.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Если возможно... С нашей стороны мы всегда должны проявлять миролюбие: тут не может быть никаких ограничений. Если все-таки мирные отношения не устанавливаются - это уже не ваша вина.
Adam Clarke: Commentary on the Bible - 1831
12:18: If it be possible - To live in a state of peace with one's neighbors, friends, and even family, is often very difficult. But the man who loves God must labor after this, for it is indispensably necessary even for his own sake. A man cannot have broils and misunderstandings with others, without having his own peace very materially disturbed: he must, to be happy, be at peace with all men, whether they will be at peace with him or not. The apostle knew that it would be difficult to get into and maintain such a state of peace, and this his own words amply prove: And if it be possible, as much as lieth in you, live peaceably. Though it be but barely possible, labor after it.
Albert Barnes: Notes on the Bible - 1834
12:18: If it be possible - If it can be done. This expression implies that it could not always be done. Still it should be an object of desire; and we should endeavor to obtain it.
As much as lieth in you - This implies two things:
(1) We are to do our utmost endeavors to preserve peace, and to appease the anger and malice of others.
(2) we are not to "begin" or to "originate" a quarrel.
So far as "we" are concerned, we are to seek peace. But then it does not always depend on us. Others may oppose and persecute us; they will hate religion, and may slander, Rev_ile, and otherwise injure us; or they may commence an assault on our persons or property. For "their" assaults we are not answerable; but we are answerable for our conduct toward them; and on no occasion are we to commence a warfare with them. It may not be "possible" to pRev_ent their injuring and opposing us; but it is possible not to begin a contention with them; and "when they" have commenced a strife, to seek peace, and to evince a Christian spirit. This command doubtless extends to everything connected with strife; and means that we are not to "provoke" them to controversy, or to prolong it when it is commenced; see Psa 34:14; Mat 5:9, Mat 5:39-41; Heb 12:14. If all Christians would follow this command, if they would never "provoke" to controversy, if they would injure no man by slander or by unfair dealing, if they would compel none to prosecute them in law by lack of punctuality in payment of debts or honesty in business, if they would do nothing to irritate, or to prolong a controversy when it is commenced, it would put an end to no small part of the strife that exists in the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:18: Rom 14:17, Rom 14:19; Sa2 20:19; Psa 34:14, Psa 120:5-7; Pro 12:20; Mat 5:5, Mat 5:9; Mar 9:50; Co1 7:15; Co2 13:11; Gal 5:22; Eph 4:3; Col 3:14, Col 3:15; Th1 5:13; Ti2 2:22; Heb 12:14; Jam 3:16-18; Pe1 3:11
John Gill
12:18 If it be possible, as much as lieth in you, live peaceably,.... Or be at peace, seek after peace, pursue it, and cultivate it:
with all men; with those that we are immediately concerned with, in a natural relation; so husbands should live peaceably with their wives, and wives with their husbands; parents with their children, and children with their parents; masters with their servants, and servants with their masters; and one brother, relation, and friend, with another: and so with all we are concerned with in a spiritual relation, as members of Christ, and in the same church state; such should be at peace among themselves, Th1 5:13; peace should rule in their hearts, Col 3:15, and they should study to keep "the unity of the Spirit, in the bond of peace", Eph 4:3, yea, with all we are concerned in a civil sense; saints should live peaceably in the neighbourhood, towns, cities, and countries, where they dwell, and show themselves to be the quiet in the land; should pray for the peace of the place where they are; and do all that in them lies to promote it, by living themselves peaceably and quietly, in all godliness and honesty; yea, they should live peaceably with their very enemies, "if it be possible"; which is rightly put, for there are some persons of such tempers and dispositions, that it is impossible to live peaceably with; for when others are for peace, they are for war; and in some cases it is not only impracticable, but would be unlawful; as when it cannot be done consistent with holiness of life and conversation, with the edification of others, the truths of the Gospel, the interest of religion, and the glory of God; these are things that are never to be sacrificed for the sake of peace with men: the apostle adds another limitation of this rule, "as much as lieth in you"; for more than this is not required of us; nothing should be wanting on our parts; every step should be taken to cultivate and maintain peace; the blame should lie wholly on the other side; it becomes the saints to live peaceably themselves, if others will not with them.
Robert Jamieson, A. R. Fausset and David Brown
12:18 If it be possible--that is, If others will let you.
as much as lieth in you--or, "dependeth on you."
live peaceably--or, "be at peace."
with all men--The impossibility of this in some cases is hinted at, to keep up the hearts of those who, having done their best unsuccessfully to live in peace, might be tempted to think the failure was necessarily owing to themselves. But how emphatically expressed is the injunction to let nothing on our part prevent it! Would that Christians were guiltless in this respect!
12:1912:19: Մի՛ զանձանց վրէժ խնդրէք սի՛րելիք, այլ տո՛ւք տեղի բարկութեան. քանզի գրեա՛լ է. Իմ է վրէժխնդրութիւն, եւ ես հատուցից՝ ասէ Տէր[3546]։ [3546] Ոմանք. Իմ են վրէժխնդրութիւնք։
19 ինքներդ վրէժխնդիր մի՛ եղէք, սիրելինե՛ր, այլ թո՛յլ տուէք, որ Աստծու բարկութիւնը կատարի այն. որովհետեւ գրուած է. «Իմն է վրէժխնդրութիւնը, եւ ես կը հատուցեմ», - ասում է Տէրը.
19 Սիրելինե՛ր, վրէժխնդրութիւն մի՛ ընէք ձեր անձերուն համար, հապա բարկութեան տեղի տուէ՛ք. վասն զի գրուած է. «‘Վրէժխնդրութիւնը ի՛մս է, ե՛ս պիտի հատուցանեմ’, կ’ըսէ Տէրը»։
Մի՛ զանձանց վրէժ խնդրէք, սիրելիք, այլ տուք տեղի բարկութեան. քանզի գրեալ է. Իմ է վրէժխնդրութիւն, եւ ես հատուցից, ասէ Տէր:

12:19: Մի՛ զանձանց վրէժ խնդրէք սի՛րելիք, այլ տո՛ւք տեղի բարկութեան. քանզի գրեա՛լ է. Իմ է վրէժխնդրութիւն, եւ ես հատուցից՝ ասէ Տէր[3546]։
[3546] Ոմանք. Իմ են վրէժխնդրութիւնք։
19 ինքներդ վրէժխնդիր մի՛ եղէք, սիրելինե՛ր, այլ թո՛յլ տուէք, որ Աստծու բարկութիւնը կատարի այն. որովհետեւ գրուած է. «Իմն է վրէժխնդրութիւնը, եւ ես կը հատուցեմ», - ասում է Տէրը.
19 Սիրելինե՛ր, վրէժխնդրութիւն մի՛ ընէք ձեր անձերուն համար, հապա բարկութեան տեղի տուէ՛ք. վասն զի գրուած է. «‘Վրէժխնդրութիւնը ի՛մս է, ե՛ս պիտի հատուցանեմ’, կ’ըսէ Տէրը»։
zohrab-1805▾ eastern-1994▾ western am▾
12:1919: Не мстите за себя, возлюбленные, но дайте место гневу [Божию]. Ибо написано: Мне отмщение, Я воздам, говорит Господь.
12:19  μὴ ἑαυτοὺς ἐκδικοῦντες, ἀγαπητοί, ἀλλὰ δότε τόπον τῇ ὀργῇ, γέγραπται γάρ, ἐμοὶ ἐκδίκησις, ἐγὼ ἀνταποδώσω, λέγει κύριος.
12:19. μὴ (lest) ἑαυτοὺς (to-selves) ἐκδικοῦντες , ( coursing-out-unto ," ἀγαπητοί , ( Excessed-off-unto ,"ἀλλὰ (other) δότε (ye-should-have-had-given) τόπον (to-an-occasion) τῇ (unto-the-one) ὀργῇ, (unto-a-stressing,"γέγραπται (it-had-come-to-be-scribed) γάρ (therefore," Ἐμοὶ ( Unto-ME ) ἐκδίκησις , ( a-coursing-out ) ἐγὼ ( I ) ἀνταποδώσω , ( I-shall-ever-a-one-give-off ,"λέγει (it-fortheth,"Κύριος. (Authority-belonged)
12:19. non vosmet ipsos defendentes carissimi sed date locum irae scriptum est enim mihi vindictam ego retribuam dicit DominusRevenge not yourselves, my dearly beloved; but give place unto wrath, for it is written: Revenge is mine, I will repay, saith the Lord.
19. Avenge not yourselves, beloved, but give place unto wrath: for it is written, Vengeance belongeth unto me; I will recompense, saith the Lord.
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.
12:19. Do not defend yourselves, dearest ones. Instead, step aside from wrath. For it is written: “Vengeance is mine. I shall give retribution, says the Lord.”
Dearly beloved, avenge not yourselves, but [rather] give place unto wrath: for it is written, Vengeance [is] mine; I will repay, saith the Lord:

19: Не мстите за себя, возлюбленные, но дайте место гневу [Божию]. Ибо написано: Мне отмщение, Я воздам, говорит Господь.
12:19  μὴ ἑαυτοὺς ἐκδικοῦντες, ἀγαπητοί, ἀλλὰ δότε τόπον τῇ ὀργῇ, γέγραπται γάρ, ἐμοὶ ἐκδίκησις, ἐγὼ ἀνταποδώσω, λέγει κύριος.
12:19. non vosmet ipsos defendentes carissimi sed date locum irae scriptum est enim mihi vindictam ego retribuam dicit Dominus
Revenge not yourselves, my dearly beloved; but give place unto wrath, for it is written: Revenge is mine, I will repay, saith the Lord.
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.
12:19. Do not defend yourselves, dearest ones. Instead, step aside from wrath. For it is written: “Vengeance is mine. I shall give retribution, says the Lord.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Указанием на гнев Божий по отношению к нечестивым врагам христиан Апостол вовсе не хочет дать некоторое удовлетворение христианами Он хочет только разубедить тех, кто полагает, будто бы наше терпеливое отношение к наносимым нам обидам разрушает нравственный порядок в мире и будто бы через это злые люди восторжествуют. Нет, - говорит Апостол - Сам Бог, как всесвятейший Судия, бодрствует над жизнью мира и не даст восторжествовать злу над добром.
Adam Clarke: Commentary on the Bible - 1831
12:19: Dearly beloved, avenge not yourselves - Ye are the children of God, and he loves you; and because he loves you he will permit nothing to be done to you that he will not turn to your advantage. Never take the execution of the law into your own hands; rather suffer injuries. The Son of man is come, not to destroy men's lives, but to save: be of the same spirit. When he was reviled, he reviled not again. It is the part of a noble mind to bear up under unmerited disgrace; little minds are litigious and quarrelsome.
Give place unto wrath - Δοτε τοπον τῃ οργῃ· Leave room for the civil magistrate to do his duty, he holds the sword for this purpose; and if he be unfaithful to the trust reposed in him by the state, leave the matter to God, who is the righteous judge: for by avenging yourselves you take your cause both out of the hands of the civil magistrate and out of the hands of God. I believe this to be the meaning of give place to wrath, οργῃ, punishment; the penalty which the law, properly executed, will inflict. This is well expressed by the author of the book of Ecclesiasticus, 19:17: Admonish thy neighbor before thou threaten him, and, not being, angry, Give Place to the Law of the Most High.
Vengeance is mine - This fixes the meaning of the apostle, and at once shows that the exhortation, Rather give place to wrath or punishment, means, Leave the matter to the judgment of God; it is his law that in this case is broken; and to him the infliction of deserved punishment belongs. Some think it means, "Yield a little to a man when in a violent passion, for the sake of peace, until he grow cooler."
I will repay - In my own time and in my own way. But he gives the sinner space to repent, and this longsuffering leads to salvation. Dr. Taylor, after Dr. Benson, conjectures that the apostle in these directions had his eye upon the indignities which the Jews, and probably the Christians too, (for they were often confounded by the heathen), suffered by the edict of Claudius, mentioned Act 18:2, which "commanded all Jews to depart from Rome." Upon this occasion Aquila and Priscilla removed to Corinth, where Paul found them, and dwelt with them a considerable time. No doubt they gave him a full account of the state of the Christian Church at Rome, and of every thing relating to the late persecution under Claudius. That emperor's edict probably died with him, if it were not repealed before, and then the Jews and Christians (if the Christians were also expelled) returned again to Rome; for Aquila and Priscilla were there when Paul wrote this epistle, Rom 16:3, which was in the fourth year of Nero, successor to Claudius.
Albert Barnes: Notes on the Bible - 1834
12:19: Dearly beloved - This expression of tenderness was especially appropriate in an exhortation to peace. It reminded them of the affection and friendship which ought to subsist among them as brethren.
Avenge not yourselves - To "avenge" is to take satisfaction for an injury by inflicting punishment on the offender. To take such satisfaction for injuries done to society, is lawful and proper for a magistrate; Rom 13:4. And to take satisfaction for injuries done by sin to the universe, is the province of God. But the apostle here is addressing private individual Christians. And the command is, to avoid a spirit and purpose of Rev_enge. But this command is not to be so understood that we may not seek for "justice" in a regular and proper way before civil tribunals. If our character is assaulted, if we are robbed and plundered, if we are oppressed contrary to the law of the land, religion does not require us to submit to such oppression and injury without seeking our rights in an orderly and regular manner. If it did, it would be to give a premium to iniquity, to countenance wickedness, and require a man, by becoming a Christian, to abandon his rights.
Besides, the magistrate is appointed for the praise of those who do well, and to punish evil-doers; Pe1 2:14. Further, our Lord Jesus did not surrender his rights Joh 18:23; and Paul demanded that he himself should be treated according to the rights and privileges of a Roman citizen; Act 16:37. The command here "not to avenge ourselves" means, that we are not to take it out of the hands of God, or the hands of the law, and to inflict it ourselves. It is well known that where there are no laws, the business of vengeance is pursued by individuals in a barbarous and unrelenting manner. In a state of savage society, vengeance is "immediately taken," if possible, or it is pursued for years, and the offended man is never satisfied until he has imbrued his hands in the blood of the offender. Such was eminently the case among the Indians of this country (America). But Christianity seeks the ascendancy of the laws; and in cases which do not admit or require the interference of the laws, in private assaults and quarrels, it demands that we bear injury with patience, and commit our cause unto God; see Lev 19:18.
But rather give place unto wrath - This expression has been interpreted in a great variety of ways. Its obvious design is to induce us not to attempt to avenge ourselves, but to leave it with God. To "give place," then, is to leave it for God to come in and execute wrath or vengeance on the enemy. Do not execute wrath; leave it to God; commit all to him; leave yourself and your enemy in his hands, assured that he will vindicate you and punish him.
For it is written - Deu 32:35.
Vengeance is mine - That is, it belongs to me to inflict Rev_enge. This expression implies that it is "improper" for people to interfere with that which properly belongs to God. When we are angry, and attempt to avenge ourselves, we should remember, therefore, that we are infringing on the prerogatives of the Almighty.
I will repay ... - This is said in substance, though not in so many words, in Deu 32:35-36. Its design is to assure us that those who deserve to be punished, shall be; and that, therefore, the business of Rev_enge may be safely left in the bands of God. Though "we" should not do it, yet if it ought to be done, it will be done. This assurance will sustain as, not in the "desire" that our enemy shall be punished, but in the belief that "God" will take the matter into his own hands; that he can administer it better than we can; and that if our enemy "ought" to be punished, he will be. "We," therefore, should leave it all with God. That God will vindicate his people, is clearly and abundantly proved in Th2 1:6-10; Rev 6:9-11; Deu 32:40-43.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:19: avenge: Rom 12:14, Rom 12:17; Lev 19:18; Sa1 25:26, Sa1 25:33; Pro 24:17-19, Pro 24:29; Eze 25:12
give: Mat 5:39; Luk 6:27-29, Luk 9:55, Luk 9:56
Vengeance: Rom 13:4; Deu 32:35, Deu 32:43; Psa 94:1-3; Nah 1:2, Nah 1:3; Heb 10:30
John Gill
12:19 Dearly beloved,.... This affectionate appellation the apostle makes use of, expressing his great love to them, the rather to work upon then, and move them to an attention to what he is about to say; which they might assure themselves was in great tenderness to them, for their good, as well as the glory of God: moreover, he may hereby suggest to them, not only that they were dear to him, but that they were greatly beloved of God, that they were high in his favour and affection; and this he might him unto them, in order to melt them into love to their fellow Christians and fellow creatures, and even to their enemies, and never think of private revenge:
avenge not yourselves; this is no ways contrary to that revenge, a believer has upon sin, and the actings of it, which follows on true evangelical repentance for it, 2Cor 7:11, and lies in a displicency at it, and himself for it, and in abstaining from it, and fighting against it; nor to that revenge a church may take of the disobedience of impenitent and incorrigible offenders, by laying censures on them, withdrawing from them, and rejecting them from their communion; nor to that revenge which civil magistrates may execute upon them that do evil; but this only forbids and condemns private revenge in private persons, for private injuries done, and affronts given:
but rather give place to wrath; either to a man's own wrath, stirred up by the provocations given him; let him not rush upon revenge immediately; let him sit down and breathe upon it; let him "give" "space", unto it, as the Syriac, which may signify time as well as place; and by taking time his wrath will, subside, he will cool and come to himself, and think better on it: or to the wrath of the injurious person, by declining him, as Jacob did Esau, till his wrath was over; or by patiently hearing without resistance the evil done, according to the advice of Christ, Mt 5:39; or to the wrath of God, leave all with him, and to the day of his wrath and righteous judgment, who will render to every man according to his works; commit yourselves to him that judgeth righteously, and never think of avenging your own wrongs; and this sense the following words incline to,
for it is written, Deut 32:35;
vengeance is mine, I will repay, saith the Lord; vengeance belongs to God, and to him only; it is proper and peculiar to him, not to Heathen deities, one of which they call "vengeance"; see Acts 28:4; nor to Satan, who is of a revengeful spirit, and is styled the enemy and the avenger; nor to men, unless to magistrates under God, who are revengers and executioners of his wrath on wicked men; otherwise it solely belongs to God the lawgiver, whose law is broken, and against whom sin is committed: and there is reason to believe he will "repay" it, from the holiness of his nature, the strictness of his justice, his power and faithfulness, his conduct towards his own people, even to his Son, as their surety; nor will he neglect, but in his own time will avenge his elect, which cry unto him day and night; and who therefore should never once think of avenging themselves, but leave it with their God, to whom it belongs.
John Wesley
12:19 Dearly beloved - So he softens the rugged spirit. Revenge not yourselves, but leave that to God. Perhaps it might more properly be rendered, leave room for wrath; that is, the wrath of God, to whom vengeance properly belongs. Deut 32:35
Robert Jamieson, A. R. Fausset and David Brown
12:19 avenge not, &c.--(See on Rom 12:14).
but rather give place unto wrath--This is usually taken to mean, "but give room or space for wrath to spend itself." But as the context shows that the injunction is to leave vengeance to God, "wrath" here seems to mean, not the offense, which we are tempted to avenge, but the avenging wrath of God (see 2Chron 24:18), which we are enjoined to await, or give room for. (So the best interpreters).
12:2012:20: Այլ եթէ քաղցեալ է թշնամին քո, հա՛ց տուր նմա, եւ եթէ ծարաւի, ջո՛ւր տուր նմա. զայս արարեալ՝ կայծակո՛ւնս հրոյ կուտեսցես ՚ի գլուխ նորա[3547]։ [3547] Ոմանք. Քաղցեալ իցէ թշնամի քո։
20 այլեւ՝ «Եթէ քաղցած է քո թշնամին, հա՛ց տուր նրան, եւ եթէ՝ ծարաւ, ջո՛ւր տուր նրան. այս անելով՝ կրակի կայծեր կը կուտակես նրա գլխին»:
20 Ուստի «եթէ քու թշնամիդ անօթեցեր է՝ հաց տուր անոր եւ եթէ ծարաւ է՝ ջուր տուր անոր. քանզի այս ընելով՝ անոր գլխուն վրայ կրակի կայծեր պիտի դիզես»։
Այլ եթէ քաղցեալ իցէ թշնամին քո, հաց տուր նմա, եւ եթէ ծարաւի` ջուր տուր նմա. զայս արարեալ` կայծակունս հրոյ կուտեսցես ի գլուխ նորա:

12:20: Այլ եթէ քաղցեալ է թշնամին քո, հա՛ց տուր նմա, եւ եթէ ծարաւի, ջո՛ւր տուր նմա. զայս արարեալ՝ կայծակո՛ւնս հրոյ կուտեսցես ՚ի գլուխ նորա[3547]։
[3547] Ոմանք. Քաղցեալ իցէ թշնամի քո։
20 այլեւ՝ «Եթէ քաղցած է քո թշնամին, հա՛ց տուր նրան, եւ եթէ՝ ծարաւ, ջո՛ւր տուր նրան. այս անելով՝ կրակի կայծեր կը կուտակես նրա գլխին»:
20 Ուստի «եթէ քու թշնամիդ անօթեցեր է՝ հաց տուր անոր եւ եթէ ծարաւ է՝ ջուր տուր անոր. քանզի այս ընելով՝ անոր գլխուն վրայ կրակի կայծեր պիտի դիզես»։
zohrab-1805▾ eastern-1994▾ western am▾
12:2020: Итак, если враг твой голоден, накорми его; если жаждет, напой его: ибо, делая сие, ты соберешь ему на голову горящие уголья.
12:20  ἀλλὰ ἐὰν πεινᾷ ὁ ἐχθρός σου, ψώμιζε αὐτόν· ἐὰν διψᾷ, πότιζε αὐτόν· τοῦτο γὰρ ποιῶν ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ.
12:20. ἀλλὰ (Other) ἐὰν ( if-ever ) πεινᾷ ( it-might-hunger-unto ," ὁ ( the-one ) ἐχθρός ( en-enmitied ) σου , ( of-thee ," ψώμιζε ( thou-should-morsel-to ) αὐτόν : ( to-it ) ἐὰν ( if-ever ) διψᾷ , ( it-might-thirst-unto ) πότιζε ( thou-should-drinkee-to ) αὐτόν : ( to-it ) τοῦτο ( to-the-one-this ) γὰρ ( therefore ) ποιῶν ( doing-unto ) ἄνθρακας ( to-anthrax' ) πυρὸς ( of-a-fire ) σωρεύσεις ( thou-shall-pile-of ) ἐπὶ ( upon ) τὴν ( to-the-one ) κεφαλὴν ( to-a-head ) αὐτοῦ . ( of-it )
12:20. sed si esurierit inimicus tuus ciba illum si sitit potum da illi hoc enim faciens carbones ignis congeres super caput eiusBut if the enemy be hungry, give him to eat; if he thirst, give him to drink. For, doing this, thou shalt heap coals of fire upon his head.
20. But if thine enemy hunger, feed him; if he thirst, give him to drink: for in so doing thou shalt heap coals of fire upon his head.
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.
12:20. So if an enemy is hungry, feed him; if he is thirsty, give him a drink. For in doing so, you will heap burning coals upon his head.
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:

20: Итак, если враг твой голоден, накорми его; если жаждет, напой его: ибо, делая сие, ты соберешь ему на голову горящие уголья.
12:20  ἀλλὰ ἐὰν πεινᾷ ὁ ἐχθρός σου, ψώμιζε αὐτόν· ἐὰν διψᾷ, πότιζε αὐτόν· τοῦτο γὰρ ποιῶν ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ.
12:20. sed si esurierit inimicus tuus ciba illum si sitit potum da illi hoc enim faciens carbones ignis congeres super caput eius
But if the enemy be hungry, give him to eat; if he thirst, give him to drink. For, doing this, thou shalt heap coals of fire upon his head.
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.
12:20. So if an enemy is hungry, feed him; if he is thirsty, give him a drink. For in doing so, you will heap burning coals upon his head.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Соберешь ему на главу горящие уголья, т. е. приуготовишь ему горькое раскаяние и стыд, который будет жечь его, как уголья (Августин, Иероним, Амвросий и др.).
Adam Clarke: Commentary on the Bible - 1831
12:20: If thine enemy hunger, feed him - Do not withhold from any man the offices of mercy and kindness; you have been God's enemy, and yet God fed, clothed, and preserved you alive: do to your enemy as God has done to you. If your enemy be hungry, feed him; if he be thirsty, give him drink: so has God dealt with you. And has not a sense of his goodness and long-suffering towards you been a means of melting down your heart into penitential compunction, gratitude, and love towards him? How know you that a similar conduct towards your enemy may not have the same gracious influence on him towards you? Your kindness may be the means of begetting in him a sense of his guilt; and, from being your fell enemy, he may become your real friend! This I believe to be the sense of this passage, which many have encumbered with difficulties of their own creating. The whole is a quotation from Pro 25:21, Pro 25:22, in the precise words of the Septuagint; and it is very likely that the latter clause of this verse, Thou shalt heap coals of fire upon his head, is a metaphor taken from smelting metals. The ore is put into the furnace, and fire put both under and over, that the metal may be liquefied, and, leaving the scoriae and dross, may fall down pure to the bottom of the furnace. This is beautifully expressed by one of our own poets, in reference to this explanation of this passage: -
"So artists melt the sullen ore of lead,
By heaping coals of fire upon its head.
In the kind warmth the metal learns to glow,
And pure from dross the silver runs below."
It is most evident, from the whole connection of the place and the apostle's use of it, that the heaping of the coals of fire upon the head of the enemy is intended to produce not an evil, but the most beneficial effect; and the following verse is an additional proof of this.
Albert Barnes: Notes on the Bible - 1834
12:20: Therefore, if thine enemy hunger ... - This verse is taken almost literally from Pro 25:21-22. Hunger and thirst here are put for want in general. If thine enemy is needy in any way, do him good, and supply his needs. This is, in spirit, the same as the command of the Lord Jesus Mat 5:44, "Do good to them that hate you," etc.
In so doing - It does not mean that we are to do this "for the sake" of heaping coals of fire on him, but that this will be the result.
Thou shalt heap ... - Coals of fire are doubtless emblematical of "pain." But the idea here is not that in so doing we shall call down divine vengeance on the man; but the apostle is speaking of the natural effect or result of showing him kindness. Burning coals heaped on a man's head would be expressive of intense agony. So the apostle says that the "effect" of doing good to an enemy would be to produce pain. But the pain will result from shame, remorse of conscience, a conviction of the evil of his conduct, and an apprehension of divine displeasure that may lead to repentance. To do this, is not only perfectly right, but it is desirable. If a man can be brought to reflection and true repentance, it should be done. In regard to this passage we may remark,
(1) That the way to promote "peace" is to do good even to enemies.
(2) the way to bring a man to repentance is to do him good. On this principle God is acting continually. He does good to all, even to the rebellious; and he designs that his goodness should lead people to repentance; Rom 2:4. People will resist wrath, anger, and power; but "goodness" they cannot resist; it finds its way to the heart; and the conscience does its work, and the sinner is overwhelmed at the remembrance of his crimes.
(3) if people would act on the principles of the gospel, the world would soon be at peace. No man would suffer himself many times to be overwhelmed in this way with coals of fire. It is not human nature, bad as it is; and if Christians would meet all unkindness with kindness, all malice with benevolence, and all wrong with right, peace would soon pervade the community, and even opposition to the gospel might soon die away.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:20: if thine: Exo 23:4, Exo 23:5; Sa1 24:16-19, Sa1 26:21; Pro 25:21, Pro 25:22; Mat 5:44
coals: Psa 120:4, Psa 140:10; Sol 8:6, Sol 8:7
Geneva 1599
12:20 Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap (y) coals of fire on his head.
(y) In this manner Solomon points out the wrath of God which hangs over a man.
John Gill
12:20 Therefore if thine enemy hunger, feed him,.... These words are taken from Prov 25:21, and to be understood, as a Jewish (o) writer observes, according to "their literal sense"; though some of the Rabbins explain them in an allegorical way, of the corruption of nature. The Alexandrian copy and some others, and the Vulgate Latin version, reads "but if"; so far should the saints be from meditating revenge upon their enemies, that they should do good unto them, as Christ directs, Mt 5:44, by feeding them when hungry, and giving drink unto them when thirsty:
if he thirst give him drink; which includes all offices of humanity and beneficence to be performed unto them: the reason, or argument inducing hereunto is,
for in so doing, thou shalt heap coals of fire on his head; not to do him hurt, not to aggravate his condemnation, as if this would be a means of bringing down the wrath of God the more fiercely on him, which is a sense given by some; as if this would be an inducement to the saints to do such acts of kindness; which is just the reverse of the spirit and temper of mind the apostle is here cultivating; but rather the sense is, that by so doing, his conscience would be stung with a sense of former injuries done to his benefactor, and he be filled with shame on account of them, and be brought to repentance for them, and to love the person he before hated, and be careful of doing him any wrong for the future; all which may be considered as a prevailing motive to God's people to act the generous part they are here moved to: in the passage referred to, Prov 25:21, "bread" and "water" are mentioned as to be given, which include all the necessaries of life: and it is added for encouragement, "and the Lord shall reward thee". The sense given of this passage by some of the Jewish commentators on it agrees with what has been observed in some measure; says one (p) of them,
"when he remembers the food and drink thou hast given him, thou shall burn him, as if thou puttest coals upon his head to burn him, , and "he will take care of doing thee any ill";''
that is, for the time to come: and another of them observes (q) that
"this matter will be hard unto him, as if thou heapest coals on his head to burn him, , "because of the greatness of his shame", on account of the good that he shall receive from thee, for the evil which he hath rendered to thee.''
This advice of showing kindness to enemies, and against private revenge, is very contrary to the dictates of human nature, as corrupted by sin. The former of these Julian the emperor represents (r) as a "paradox", though he owns it to be lawful, and a good action, to give clothes and food to enemies in war; and the latter, to revenge an injury, he says (s), is a law common to all men, Greeks and Barbarians; but the Gospel and the grace of God teach us another lesson.
(o) Jarchi in Prov. xxv. 21. (p) R. Aben Ezra in loc. (q) R. Levi ben Gersom in loc. Vid. Tzeror Hammor, fol. 147. 2. (r) Fragment. inter opera, par. 1. p. 533. (s) Ad Atheniens. p. 501.
John Wesley
12:20 Feed him - With your own hand: if it be needful, even put bread into his mouth. Heap coals of fire upon his head - That part which is most sensible.
"So artists melt the sullen ore of lead, By heaping coals of fire upon its head; In the kind warmth the metal learns to glow, And pure from dross the silver runs below." Prov 25:21, &c.
Robert Jamieson, A. R. Fausset and David Brown
12:20 if thine enemy hunger, &c.--This is taken from Prov 25:21-22, which without doubt supplied the basis of those lofty precepts on that subject which form the culminating point of the Sermon on the Mount.
in so doing thou shalt heap coals of fire on his head--As the heaping of "coals of fire" is in the Old Testament the figurative expression of divine vengeance (Ps 140:10; Ps 11:6, &c.), the true sense of these words seems to be, "That will be the most effectual vengeance--a vengeance under which he will be fain to bend" (So ALFORD, HODGE, &c.). Rom 12:21 confirms this.
12:2112:21: Մի՛ յաղթիր ՚ի չարէ. այլ յաղթեա՛ բարեա՛ւն չարին[3548]։[3548] Ոսկան. Մի՛ յաղթիր ՚ի չարէն։
21 Թոյլ մի՛ տուր, որ չարը յաղթի քեզ, այլ բարիո՛վ յաղթիր չարին:
21 Չարէն մի՛ յաղթուիր, հապա բարիով յաղթէ՛ չարին։
Մի՛ յաղթիր ի չարէ, այլ յաղթեա բարեաւն չարին:

12:21: Մի՛ յաղթիր ՚ի չարէ. այլ յաղթեա՛ բարեա՛ւն չարին[3548]։
[3548] Ոսկան. Մի՛ յաղթիր ՚ի չարէն։
21 Թոյլ մի՛ տուր, որ չարը յաղթի քեզ, այլ բարիո՛վ յաղթիր չարին:
21 Չարէն մի՛ յաղթուիր, հապա բարիով յաղթէ՛ չարին։
zohrab-1805▾ eastern-1994▾ western am▾
12:2121: Не будь побежден злом, но побеждай зло добром.
12:21  μὴ νικῶ ὑπὸ τοῦ κακοῦ, ἀλλὰ νίκα ἐν τῶ ἀγαθῶ τὸ κακόν.
12:21. μὴ (Lest) νικῶ (thou-should-be-conquered-unto) ὑπὸ (under) τοῦ (of-the-one) κακοῦ, (of-disrupted,"ἀλλὰ (other) νίκα (thou-should-conquer-unto) ἐν (in) τῷ (unto-the-one) ἀγαθῷ (unto-good) τὸ (to-the-one) κακόν. (to-disrupted)
12:21. noli vinci a malo sed vince in bono malumBe not overcome by evil: but overcome evil by good.
21. Be not overcome of evil, but overcome evil with good.
12:21. Be not overcome of evil, but overcome evil with good.
12:21. Do not allow evil to prevail, instead prevail over evil by means of goodness.
Be not overcome of evil, but overcome evil with good:

21: Не будь побежден злом, но побеждай зло добром.
12:21  μὴ νικῶ ὑπὸ τοῦ κακοῦ, ἀλλὰ νίκα ἐν τῶ ἀγαθῶ τὸ κακόν.
12:21. noli vinci a malo sed vince in bono malum
Be not overcome by evil: but overcome evil by good.
12:21. Be not overcome of evil, but overcome evil with good.
12:21. Do not allow evil to prevail, instead prevail over evil by means of goodness.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Не будь побежден злом... - т. е. не поддайся чувству, желанию отмстить за причиненное тебе зло. Пусть злой человек возьмет перевес, пусть он - временно - восторжествует. Но зло, несомненно, будет побеждено тем, что христианин не захочет подражать своему обидчику и не заплатит ему обидою за обиду.
Adam Clarke: Commentary on the Bible - 1831
12:21: Be not overcome of evil - Do not, by giving place to evil, become precisely the same character which thou condemnest in another. Overcome evil with good - however frequently he may grieve and injure thee, always repay him with kindness; thy good-will, in the end, may overcome his evil.
1. Thomas Aquinas has properly said: Vincitur a malo qui vult peccare in alium, quia ille peccavit in ipsum. "He is overcome of evil who sins against another, because he sins against him." A moral enemy is more easily overcome by kindness than by hostility. Against the latter he arms himself; and all the evil passions of his heart concentrate themselves in opposition to him who is striving to retaliate, by violence, the injurious acts which he has received from him. But where the injured man is labouring to do him good for his evil - to repay his curses with blessings and prayers, his evil passions have no longer any motive, any incentive; his mind relaxes; the turbulence of his passions is calmed; reason and conscience are permitted to speak; he is disarmed, or, in other words, he finds that he has no use for his weapons; he beholds in the injured man a magnanimous friend whose mind is superior to all the insults and injuries which he has received, and who is determined never to permit the heavenly principle that influences his soul to bow itself before the miserable, mean, and wretched spirit of revenge. This amiable man views in his enemy a spirit which he beholds with horror, and he cannot consent to receive into his own bosom a disposition which he sees to be so destructive to another; and he knows that as soon as he begins to avenge himself, he places himself on a par with the unprincipled man whose conduct he has so much reason to blame, and whose spirit he has so much cause to abominate. He who avenges himself receives into his own heart all the evil and disgraceful passions by which his enemy is rendered both wretched and contemptible. There is the voice of eternal reason in "Avenge not yourselves: - overcome evil with good;" as well as the high authority and command of the living God.
2. The reader will, no doubt, have observed with pleasure the skill and address, as well as the Divine wisdom, with which the apostle has handled the important subjects which he has brought forth to view in the preceding chapters. Nothing can be more regular or judicious than his plan of proceeding. He first shows the miserable, wretched, fallen, degraded state of man; next, the merciful provision which God has made for his salvation, and lastly, the use which man should make of the mercies of his God. He shows us, in a most pointed manner, the connection that subsists between the doctrines of the Gospel and practical piety. From the beginning of the first to the end of the eleventh chapter he states and defends the grand truths of Christianity, and from the beginning of the twelfth to the end of the epistle he shows the practical use of these doctrines. This is a point which is rarely considered by professors; multitudes run to the Epistle to the Romans for texts to prop up their peculiar system of doctrine, but how few go to this sacred book for rules relative to holy life! They abound in quotations from the doctrinal parts, but seldom make that use of them which the apostle makes in this chapter. "I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service, and be not conformed to this world, etc." Now we learn from the use which the apostle makes of his doctrines, that whatsoever teaching comes from God leads to a holy and useful life. And if we hold any doctrine that does not excite us to labor after the strictest conformity to the will of God in all our tempers, spirit, and actions, we may rest assured that either that doctrine is not of God, or we make an improper use of it. He that knows God best, loves and resembles him most.
Albert Barnes: Notes on the Bible - 1834
12:21: Be not overcome of evil - Be not "vanquished" or "subdued" by injury received from others. Do not suffer your temper to be excited; your Christian principles to be abandoned; your mild, amiable, kind, and benevolent temper to be ruffled by any opposition or injury which you may experience. Maintain your Christian principles amidst all opposition, and thus show the power of the gospel. They are overcome by evil who suffer their temper to be excited, who become enraged and Rev_engeful and who engage in contention with those who injure them; Pro 16:22.
But overcome evil with good - That is, subdue or vanquish evil by doing good to others. Show them the loveliness of a better spirit; the power of kindness and benevolence; the value of an amiable, Christian deportment. So doing, you may disarm them of their rage, and be the means of bringing them to better minds.
This is the noble and grand sentiment of the Christian religion. Nothing like this is to be found in the pagan classics; and nothing like it ever existed among pagan nations. Christianity alone has brought forth this lovely and mighty principle; and one design of it is to advance the welfare of man by promoting peace, harmony, and love. The idea of "overcoming evil with good" never occurred to people until the gospel was preached. It never has been acted on except under the influences of the gospel. On this principle God shows kindness; on this principle the Saviour came, and bled, and died; and on this principle all Christians should act in treating their enemies, and in bringing a world to the knowledge of the Lord Jesus. If Christians will show benevolence, if they will send forth proofs of love to the ends of the earth, the evils of the world will be overcome. Nor can the nations be converted until Christians act on this great and most important principle of their religion, "on the largest scale possible," to "overcome evil with good."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:21: Pro 16:32; Luk 6:27-30; Pe1 3:9
John Gill
12:21 Be not overcome of evil,.... Neither of the evil one, Satan, who is very busy to stir up the corruption of nature to an hatred of enemies, and to seek revenge; but give no place nor heed unto him, resist him, and he will flee from you, Jas 4:7; "put on the whole armour of God", Eph 6:11, whereby you may defend yourselves, that he cannot touch you: nor of the evil of sin that dwells in you; "for whom a man is overcome, of the same is he brought in bondage", 2Pet 2:19; nor of the evil of the man that has done you an injury, as you will be, if you return evil for evil, or take any steps and measures to avenge yourselves; for then not you, but he that has done you the wrong, will be the conqueror:
but overcome evil with good; overcome the evil man, and the evil he has done you, by doing good to him, by feeding him when hungry, by giving him drink when thirsty, by clothing him when naked, and by doing other offices of kindness and humanity to him; which is most likely to win upon him, and of an enemy to make him your friend: and if not, however it will show that you are conquerors, yea, "more than conquerors", Rom 8:37, through the grace and strength of him that has loved you, over Satan, over the corruptions of your own hearts, and over the malice and wickedness of your enemies.
John Wesley
12:21 And if you see no present fruit, yet persevere. Be not overcome with evil - As all are who avenge themselves. But overcome evil with good. Conquer your enemies by kindness and patience.
Robert Jamieson, A. R. Fausset and David Brown
12:21 Be not overcome of evil--for then you are the conquered party.
but overcome evil with good--and then the victory is yours; you have subdued your enemy in the noblest sense.
Note, (1) The redeeming mercy of God in Christ is, in the souls of believers, the living spring of all holy obedience (Rom 12:1). (2) As redemption under the Gospel is not by irrational victims, as under the law, but "by the precious blood of Christ" (1Pet 1:18-19), and, consequently, is not ritual but real, so the sacrifices which believers are now called to offer are all "living sacrifices"; and these--summed up in self-consecration to the service of God--are "holy and acceptable to God," making up together "our rational service" (Rom 12:1). (3) In this light, what are we to think of the so-called "unbloody sacrifice of the mass, continually offered to God as a propitiation for the sins both of the living and the dead," which the adherents of Rome's corrupt faith have been taught for ages to believe is the highest and holiest act of Christian worship--in direct opposition to the sublimely simple teaching which the Christians of Rome first received (Rom 12:1) --(4) Christians should not feel themselves at liberty to be conformed to the world, if only they avoid what is manifestly sinful; but rather, yielding themselves to the transforming power of the truth as it is in Jesus, they should strive to exhibit before the world an entire renovation of heart and life (Rom 12:2). (5) What God would have men to be, in all its beauty and grandeur, is for the first time really apprehended, when "written not with ink, but with the Spirit of the living God, not on tables of stone, but on the fleshy tables of the heart," 2Cor 3:3 (Rom 12:2). (6) Self-sufficiency and lust of power are peculiarly unlovely in the vessels of mercy, whose respective graces and gifts are all a divine trust for the benefit of the common body and of mankind at large (Rom 12:3-4). (7) As forgetfulness of this has been the source of innumerable and unspeakable evils in the Church of Christ, so the faithful exercise by every Christian of his own peculiar office and gifts, and the loving recognition of those of his brethren, as all of equal importance in their own place, would put a new face upon the visible Church, to the vast benefit and comfort of Christians themselves and to the admiration of the world around them (Rom 12:6-8). (8) What would the world be, if it were filled with Christians having but one object in life, high above every other--to "serve the Lord"--and throwing into this service "alacrity" in the discharge of all duties, and abiding "warmth of spirit" (Rom 12:11)! (9) Oh, how far is even the living Church from exhibiting the whole character and spirit, so beautifully portrayed in the latter verses of this chapter (Rom 12:12-21)! What need of a fresh baptism of the Spirit in order to this! And how "fair as the moon, clear as the sun, and terrible as an army with banners," will the Church become, when at length instinct with this Spirit! The Lord hasten it in its time!