返回Chapter 12
Chapter 12
Chapter Twelve
Rom. 12:1. I offer you, brothers, an exhortation through the compassions of God, to present your bodies as a living sacrifice, holy, well-pleasing to God, which is your reasonable service.
Having discussed doctrines sufficiently, he finally turns to moral teaching. Since he has shown the ineffable economy concerning us and the goodness of God, he beseeches "by the mercies of God," that is, he presents the very mercy of God itself as beseeching, so that they might at least be ashamed before it and display nothing unworthy of it. What does he beseech about? That we present our bodies, that is, give them over, for battle. This is how it is commonly expressed in ordinary speech: a commander presented his troops for war. In another sense: we must present our members to God, as to a king, blameless and of the highest quality, for such are those who stand before a king. Then, we must present them as a living sacrifice, for when we put them to death, then we live according to the spirit. Thus, the Jewish sacrifice is not well-pleasing to God. "To what purpose is the multitude of your sacrifices to Me?" (Isa. 1:11). But the sacrifices of believers, that is, of rational worship, God strongly requires. "Offer to God," it says, "a sacrifice of praise" (Ps. 49:14), and: "whoever offers a sacrifice of praise glorifies Me" (Ps. 49:23). Rational worship consists not only in turning to God by means of words, but also in living in a Christian manner, so that no irrational passion reigns in us, but reason governs all things, and so that each person is, as it were, a high priest for himself, slaying the evil hidden within, presenting himself as always standing before God, and trembling with fear at every deed and word, like a high priest standing at the altar of God.
Rom. 12:2. And do not be conformed to this age, but be transformed by the renewing of your mind.
He presents a way in which we can perform our rational service. It consists in our not being conformed to this age, for in it there is nothing constant or enduring, but everything is temporary and has only an outward form (σχήμα), and not essence or abiding existence. So do not be conformed, he says, to "this age" either, which has no permanent essence, that is, do not set your mind on the things in it. "But be transformed by the renewing of your mind," that is, always be renewed. Have you sinned? Your soul has grown old? Renew it. Have you partly corrected your way of life? Endeavor to correct it more and more, and you will become new, always being transformed for the better.
Note then that the world he called an outward form (σχήμα), signifying by this its easy destructibility and temporariness, while virtue he called an essential form (μορφή), since it possesses a natural beauty and has no need of outward masks and adornments.
The world has an outward appearance in order to deceive us, but virtue shows its essential form without masks. Therefore we must always be transformed according to virtue, renewing ourselves from evil to good and from lesser virtue to greater.
Rom. 12:2. That you may discern what is the will of God, that which is good, acceptable, and perfect.
Having said that we should always be renewed, becoming new, he shows what benefit comes from this renewal of the mind. It is, he says, useful "so that you may discern what is the will of God." He whose mind has grown old does not know what the will of God consists of, does not know that God wants us to live in humility, to love poverty, to weep, and to fulfill everything else that God has commanded us.
On the contrary, whoever is renewed in spirit knows what the will of God consists in, knows it just as well as the Jews who hold to the law. The law was also the will of God, but not the well-pleasing and not the perfect will; because it was given not as the primary will, but as one adapted to the weakness of the Jews. The perfect and well-pleasing will of God is the New Testament. However, according to Basil the Great, you may also understand it this way. There are many things that God wills. Some things He wills for our benefit: this is called good, as being full of goodness; other things He wills as one provoked by our sins: this is called evil, as grieving us, although its purpose too is good. Therefore, what God wills for our benefit, we also ought to imitate, but what arouses a feeling of sorrow, we ought not to do; for we are not ministers of evil, but the evil spirits are.
Therefore, first of all, discern the will of God, whether it is good; then, when you have learned this, see whether this will is pleasing to God. For there is much that is good which is not well-pleasing to God, because it is done either not at the right time or not by the right person, as it ought to be. For example: it is good to offer incense to God; but when Uzziah did this, it was not well-pleasing to God (2 Chr. 26:16). Again: it was good for the disciples to know the mysteries, but for them to know them before the proper time was not well-pleasing: "you," He says, "cannot bear them now" (Jn. 16:12). And when something proves to be both good and well-pleasing, then take care that it be carried out without deficiencies as well, exactly as is required, without deviation from it. For example: one should give "with simplicity" (Rom. 12:8), that is, with generosity; but if this is done with stinginess, then the giving does not precisely accord with what is required of it.
Rom. 12:3. By the grace given to me, I say to every one of you: do not think of yourselves more highly than you ought to think; but think with sober judgment, according to the measure of faith that God has apportioned to each.
Paul, being humble-minded, never considers his own words sufficient, but in confirmation of them presents now the mercy of God, now grace. I, he says, do not offer the word from myself, but from God, inspired in me by His grace. "Do not think of yourselves more highly than you ought to think," he says to everyone, both the common person and the ruler; and he reasons first of all about humility, imitating the Lord, who began with it: "Blessed are the poor in spirit" (Matt. 5:3). The meaning of his words is this: one ought to "think," that is, to have lofty thoughts, but for the purpose of thinking about heavenly things and rising above earthly things, not for the purpose of exalting oneself above one's neighbors: this is what it means to "think more highly than one ought to think."
We received prudence not in order to turn it into high-mindedness, but "into sobriety," that is, into humility of mind. He said this in order to show that the high-minded man acts foolishly and has gone out of his mind, while the humble-minded man has sound thoughts and is therefore called sober-minded.
Having said that we must not think highly of ourselves, he now indicates how one should think of oneself humbly, and says that one should think of oneself humbly, considering that God has allotted to each a measure of faith. Since many fell into conceit on account of spiritual gifts, he says that one should think of oneself humbly because God has allotted to each a measure of faith. For this does not depend on your own achievement, but is a divine gift: whether great or small, God has bestowed it. By "gift" he means here that faith by which miracles were performed. For faith is of two kinds: one belongs to us, for example: "your faith has saved you" (Matt. 9:22), and the other is a gift of God: this is the faith by which miracles are accomplished, for example: "if you have faith as a grain of mustard seed and say to this mountain: move from here to there, and it will move" (Matt. 17:20).
Rom. 12:4. For just as in one body we have many members, but not all the members have the same function,
Rom. 12:5. So we, being many, are one body in Christ, and individually members one of another.
By the example of the body and its members, he overthrows the great exaltation of pride. The body is one, but it has various members performing various functions. In exactly the same way, we who believe comprise one body in Christ as the head, while individually we are members one of another — not only the lesser for the greater, but also the greater for the lesser. Therefore, do not exalt yourselves over one another: as members, you have need of one another.
Rom. 12:6. And since, according to the grace given to us, we have different gifts, if you have prophecy, prophesy according to the measure of faith.
He did not say: having gifts greater or lesser, but "different." Thus by the very name he humbles those who exalt themselves! And he does not call them virtues, but "gifts." What you received, he says, is a gift of God, and not your own doing: "grace" gave this to you. So, to humble those who exalt themselves, he says that this is given by God and calls them gifts; but to rouse the lazy, he shows, on the other hand, that for receiving gifts we also contribute something, and says: "prophesy according to the measure of faith." Although this is grace, it is not poured out indiscriminately, but pours out as much as the vessel of faith presented to it can hold. Why does he mention prophecy first? Perhaps without any particular reason, but probably because some were exalting themselves on account of this gift. But if they were exalting themselves, then why did God not deprive them of the gift? For the benefit of people, and for our instruction, so that we would not condemn those who have gifts even when they sin. If I, says God, do not take away My grace, then who are you to despise the one who has a gift?
Rom. 12:7. if you have a ministry, continue in your ministry;
There is a ministry and a special gift in the church order, such as the ministry of the seven deacons. But here by the name "ministry" understand generally every spiritual work. Whatever ministry, he says, you have received, "abide" in the fulfillment of it (this word must be supplied here), do not seek anything greater, and do not exalt yourself above another, but be content with what you have received.
Rom. 12:7. whether a teacher, in teaching;
If one takes ministry in a general sense, then what follows is an enumeration of its types. But if one understands ministry in a special sense (diaconal), then note how he first mentioned the lower, and then placed the higher, that is, teaching, not observing order, and thereby instructing us not to be proud or to exalt ourselves over what seems to us to be higher.
Rom. 12:8. Exhorter, exhort.
Exhortation is a form of teaching. For teaching is generally called reasoning about any subject, while exhortation is properly when someone calms with a word souls disturbed by grief or anger. So, he says, let the exhorter remain in exhortation, doing his own work, and not exalt himself above another.
Rom. 12:8. Whether you distribute, distribute with simplicity; whether you lead, lead with diligence;
Having spoken about teaching and exhortation, that is, about what pertains to the care of souls, he now speaks about the bodily, as occupying second place. By "simplicity" he means generosity; consequently, he teaches to distribute with generosity. For no virtue is a virtue if it is performed in an improper manner. So too the virgins, although they had oil, did not have enough of it, which is why they were rejected. And a leader must carry out his service carefully and without laziness. "To lead" means to assist the one who needs help, by word and deed. Since he spoke about the distribution of possessions, and not all abound in possessions, he adds: be a leader in another way, and help those in need, only with diligence.
Rom. 12:8. he who gives, let him give with generosity.
He said above that one must give with simplicity or with generosity. But many give much, yet grudgingly and with sorrow, therefore he teaches that generosity must be without sorrow, even with pleasure and joy. You should rejoice that for a small price you receive heaven; understand, then, what the difference is between one who distributes and one who does good. The one who distributes gives alms from what he has received from another, while the one who does good gives from his own possessions.
Rom. 12:9. Love must be sincere;
He shows what brings to completion everything said before, and says: "let love be without hypocrisy." For such is true love, and with it everything will be easily accomplished: the benefactor will do good willingly, providing for his neighbor as for himself; the ruler will govern with diligence, striving for his neighbor as for himself, and so on.
Rom. 12:9. Abhor evil, cling to good;
Above he spoke of love. But since love can also be harmful, for example, among people who conspire together for robbery and the like, he adds: "abhor" (ἀποστυγούντες) evil, that is, hating evil from the soul; for the prefix (από) indicates a hatred that is strong and with the whole heart. There are not a few who, although they do not do evil, nevertheless desire it. Therefore, he says, I require that they hate evil with their whole heart, so that the soul may be purified. Since I, he says, have commanded you to love one another, do not think that I am urging you to assist one another in wicked deeds as well. Quite the contrary, I desire that you shun not only the wicked deed itself, but also every disposition of the soul toward it. It is not enough to turn away from evil; one must also devote oneself to doing good. Therefore he said: "cling to what is good," that is, have a disposition and love toward it. It is in this sense that God, joining husband and wife, said: "he shall cleave to his wife" (Gen. 2:24).
Rom. 12:10. Be tenderly affectionate one to another with brotherly love;
I, he says, have taught you love, and it is very natural for you to fulfill this, for you are brethren, born from one womb, that is, from the font of baptism; consequently, by this very fact you are already obliged to love one another, because the sign and manifestation of brotherhood is friendship, and friendship is produced and strengthened by brotherly love.
Rom. 12:10. In honor preferring one another;
He teaches how to preserve brotherly love, namely by respecting one another and mutual preference; for "to be kindly affectioned" means to anticipate one another in showing honor.
Rom. 12:11. Not slothful in zeal;
Since many, it would seem, honor and love one another in their souls, but do not extend their hands to them, he teaches us to care for one another and to help others by deed itself.
Rom. 12:11. Be fervent in spirit;
An objection is anticipated: how can we "not be slothful in zeal"? If, he answers, we are fervent in spirit, that is, if we are diligent and zealous. Note also that "be fervent in spirit" is said after the enumeration of many kinds of virtue; for whoever has fulfilled the above attracts the grace of the Spirit and is kindled by His fire.
Rom. 12:11. Serve the Lord;
When you are brotherly in love, when you have love and the other virtues spoken of before, then you are serving the Lord. For He regards as done to Himself what you do for your brother.
Rom. 12:12. Be comforted by hope;
Since what the Apostle demands is something great and difficult, he now teaches that which makes the fulfillment of this easy — he teaches action based on hope. For hope makes the soul more courageous and bold in dangers.
Rom. 12:12. In tribulation be patient,
Hope relates to the future. But, he says, even in the present you can receive a great good; for endurance in afflictions will make you patient and experienced.
Rom. 12:12. Constant in prayer;
This, I mean – prayer, is a great help toward the accomplishment of all the aforementioned. And he did not simply say: pray, but be "constant in prayer." If you do not receive anything immediately, be constant, and you will attain what you desire.
Rom. 12:13. Distributing to the necessity of saints;
Having said above: "he who shows mercy, with cheerfulness," he opened his hand to all in general, but now he teaches about almsgiving to the faithful: for he calls them saints. And he did not say: help them in their needs, but: "share in them," showing thereby that assistance is a transaction and a common profit; for you give money, and they repay you with heaven. He also did not say: in great expenses, but: "in needs," so as to satisfy the needs of the saints. How then are they not cruel and like beasts, those who do not help the saints in their essential necessities?
Rom. 12:13. Pursue hospitality (τὴν φιλοξενίαν διώκοντες).
He did not say: be hospitable, but: "pursue hospitality," teaching us not to wait for those in need to come to us, but to run to them ourselves and overtake them, as Abraham and Lot did.
Rom. 12:14. Bless those who persecute you; bless and do not curse.
After the teaching on brotherly love and love for one's own, he finally offers instruction also on how we ought to treat our enemies. He did not say: do not remember wrongs, do not take revenge, but what is far more: "bless," and added: "do not curse," so that we would not curse, but only bless. Whoever blesses those who persecute him for Christ's sake shows that he endures with joy for the sake of the Beloved; but whoever curses shows that he does not rejoice, and thereby makes it known that he does not love the One for whose sake he is persecuted.
Rom. 12:15. Rejoice with those who rejoice, and weep with those who weep.
A great spirit is needed not only to not envy, but also to rejoice with those who rejoice. This shows a soul completely free from envy, and it means much more than to weep with those who weep; because nature itself, which draws us to compassion, impels us to weep. Thus, he teaches us both the one and the other, that is, both compassion and a disposition free from envy toward all, even toward persecutors.
Rom. 12:16. Be of the same mind toward one another;
Again he discusses humble-mindedness, for naturally in Rome, as the capital city, there was the disease of pride. The meaning of what is said is this: do you consider yourself a great person? Consider your brother the same. Do you suspect that he is small and lowly in heart? Pronounce the same judgment about yourself as well, and in this way you will humble every lofty-mindedness and will not disdain him as though you were better than him, but will honor him as your equal, just as you honor yourself.
Rom. 12:16. Do not be haughty, but associate with the lowly.
He teaches how one can fulfill what was said before, namely: if we do not think highly of ourselves, but follow the lowly, that is, imitate the humbled and despised, that is, condescend and adapt ourselves to them.
Rom. 12:16. Do not think highly of yourselves.
That is, do not think that you can satisfy yourselves in everything on your own, and that you have no need of another's counsel or of someone who suggests what is proper. Moses conversed with God; yet he had need of counsel from his father-in-law.
Rom. 12:17. Repay no one evil for evil;
If you reproach another for having done evil, then why do you imitate him and do evil yourself? He did not say: do not do evil to a believer, but: "to no one," whether he be a pagan or anyone else.
Rom. 12:17. Take care to do what is good before all people.
He says this not so that we live for vainglory, but so that we do not give occasion to reproach us to those who desire it. For he requires that we live without causing offense and without stumbling, because many are watching us and what concerns us.
Rom. 12:18. If it is possible, as much as depends on you, live peaceably with all men.
He said well: "if it be possible, as much as lieth in you." For sometimes it is impossible to be at peace, for example, when there is a struggle for piety or for those who have been wronged. So he suggests: fulfill your duties and give no one occasion for enmity and disturbance. But if you see that piety is being insulted, then rise up courageously, fighting for the truth, yet not warring against the person, but against the impiety, while on the contrary pitying and sparing the person. In this way, what previously seemed impossible becomes possible; for as far as it concerns you, you are at peace with him, and you wage war against the impiety alone.
Rom. 12:19. Do not avenge yourselves, beloved, but give place to the wrath of God. For it is written: "Vengeance is Mine, I will repay," says the Lord.
Give place, he says, to the wrath of God against those who wrong you. If you avenge yourselves, then God will not avenge you; but if you forgive, then God will avenge more severely. He also brings forth a testimony, confirming his word. He says this for the encouragement of the fainthearted, because they desire nothing else than to see that their enemies have received vengeance on their behalf.
Rom. 12:20. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.
Here he demands from you the highest degree of love of wisdom. What am I saying, he reasons, that one must live in peace? I even command to do good. He said, "you will heap coals of fire on his head," condescending to the faintheartedness of those who are insulted; for nothing is more pleasant for a person than to see an enemy punished. He speaks as if to say: do you wish to take revenge on him? Do good to him; in that case you will take revenge on him far more severely. Therefore he also said, "you will heap coals of fire on his head," signifying by this a severe punishment. In this sense he also said above, "give place to the wrath of God."
Rom. 12:21. Do not be overcome by evil, but overcome evil with good.
Do not feed your enemies with the thought that you will bring greater punishment upon them. The meaning of what is said is this: "be not overcome by evil," that is, do not do this with the intention of taking revenge, and do not imitate the evildoer (for that means being overcome), but strive rather to overcome him by your own benevolence and to turn him away from malice. Thus, what was said above he spoke for the encouragement of the fainthearted, but now he has set forth what is more perfect.
Rom. 12:1. I offer you, brothers, an exhortation through the compassions of God, to present your bodies as a living sacrifice, holy, well-pleasing to God, which is your reasonable service.
Having discussed doctrines sufficiently, he finally turns to moral teaching. Since he has shown the ineffable economy concerning us and the goodness of God, he beseeches "by the mercies of God," that is, he presents the very mercy of God itself as beseeching, so that they might at least be ashamed before it and display nothing unworthy of it. What does he beseech about? That we present our bodies, that is, give them over, for battle. This is how it is commonly expressed in ordinary speech: a commander presented his troops for war. In another sense: we must present our members to God, as to a king, blameless and of the highest quality, for such are those who stand before a king. Then, we must present them as a living sacrifice, for when we put them to death, then we live according to the spirit. Thus, the Jewish sacrifice is not well-pleasing to God. "To what purpose is the multitude of your sacrifices to Me?" (Isa. 1:11). But the sacrifices of believers, that is, of rational worship, God strongly requires. "Offer to God," it says, "a sacrifice of praise" (Ps. 49:14), and: "whoever offers a sacrifice of praise glorifies Me" (Ps. 49:23). Rational worship consists not only in turning to God by means of words, but also in living in a Christian manner, so that no irrational passion reigns in us, but reason governs all things, and so that each person is, as it were, a high priest for himself, slaying the evil hidden within, presenting himself as always standing before God, and trembling with fear at every deed and word, like a high priest standing at the altar of God.
Rom. 12:2. And do not be conformed to this age, but be transformed by the renewing of your mind.
He presents a way in which we can perform our rational service. It consists in our not being conformed to this age, for in it there is nothing constant or enduring, but everything is temporary and has only an outward form (σχήμα), and not essence or abiding existence. So do not be conformed, he says, to "this age" either, which has no permanent essence, that is, do not set your mind on the things in it. "But be transformed by the renewing of your mind," that is, always be renewed. Have you sinned? Your soul has grown old? Renew it. Have you partly corrected your way of life? Endeavor to correct it more and more, and you will become new, always being transformed for the better.
Note then that the world he called an outward form (σχήμα), signifying by this its easy destructibility and temporariness, while virtue he called an essential form (μορφή), since it possesses a natural beauty and has no need of outward masks and adornments.
The world has an outward appearance in order to deceive us, but virtue shows its essential form without masks. Therefore we must always be transformed according to virtue, renewing ourselves from evil to good and from lesser virtue to greater.
Rom. 12:2. That you may discern what is the will of God, that which is good, acceptable, and perfect.
Having said that we should always be renewed, becoming new, he shows what benefit comes from this renewal of the mind. It is, he says, useful "so that you may discern what is the will of God." He whose mind has grown old does not know what the will of God consists of, does not know that God wants us to live in humility, to love poverty, to weep, and to fulfill everything else that God has commanded us.
On the contrary, whoever is renewed in spirit knows what the will of God consists in, knows it just as well as the Jews who hold to the law. The law was also the will of God, but not the well-pleasing and not the perfect will; because it was given not as the primary will, but as one adapted to the weakness of the Jews. The perfect and well-pleasing will of God is the New Testament. However, according to Basil the Great, you may also understand it this way. There are many things that God wills. Some things He wills for our benefit: this is called good, as being full of goodness; other things He wills as one provoked by our sins: this is called evil, as grieving us, although its purpose too is good. Therefore, what God wills for our benefit, we also ought to imitate, but what arouses a feeling of sorrow, we ought not to do; for we are not ministers of evil, but the evil spirits are.
Therefore, first of all, discern the will of God, whether it is good; then, when you have learned this, see whether this will is pleasing to God. For there is much that is good which is not well-pleasing to God, because it is done either not at the right time or not by the right person, as it ought to be. For example: it is good to offer incense to God; but when Uzziah did this, it was not well-pleasing to God (2 Chr. 26:16). Again: it was good for the disciples to know the mysteries, but for them to know them before the proper time was not well-pleasing: "you," He says, "cannot bear them now" (Jn. 16:12). And when something proves to be both good and well-pleasing, then take care that it be carried out without deficiencies as well, exactly as is required, without deviation from it. For example: one should give "with simplicity" (Rom. 12:8), that is, with generosity; but if this is done with stinginess, then the giving does not precisely accord with what is required of it.
Rom. 12:3. By the grace given to me, I say to every one of you: do not think of yourselves more highly than you ought to think; but think with sober judgment, according to the measure of faith that God has apportioned to each.
Paul, being humble-minded, never considers his own words sufficient, but in confirmation of them presents now the mercy of God, now grace. I, he says, do not offer the word from myself, but from God, inspired in me by His grace. "Do not think of yourselves more highly than you ought to think," he says to everyone, both the common person and the ruler; and he reasons first of all about humility, imitating the Lord, who began with it: "Blessed are the poor in spirit" (Matt. 5:3). The meaning of his words is this: one ought to "think," that is, to have lofty thoughts, but for the purpose of thinking about heavenly things and rising above earthly things, not for the purpose of exalting oneself above one's neighbors: this is what it means to "think more highly than one ought to think."
We received prudence not in order to turn it into high-mindedness, but "into sobriety," that is, into humility of mind. He said this in order to show that the high-minded man acts foolishly and has gone out of his mind, while the humble-minded man has sound thoughts and is therefore called sober-minded.
Having said that we must not think highly of ourselves, he now indicates how one should think of oneself humbly, and says that one should think of oneself humbly, considering that God has allotted to each a measure of faith. Since many fell into conceit on account of spiritual gifts, he says that one should think of oneself humbly because God has allotted to each a measure of faith. For this does not depend on your own achievement, but is a divine gift: whether great or small, God has bestowed it. By "gift" he means here that faith by which miracles were performed. For faith is of two kinds: one belongs to us, for example: "your faith has saved you" (Matt. 9:22), and the other is a gift of God: this is the faith by which miracles are accomplished, for example: "if you have faith as a grain of mustard seed and say to this mountain: move from here to there, and it will move" (Matt. 17:20).
Rom. 12:4. For just as in one body we have many members, but not all the members have the same function,
Rom. 12:5. So we, being many, are one body in Christ, and individually members one of another.
By the example of the body and its members, he overthrows the great exaltation of pride. The body is one, but it has various members performing various functions. In exactly the same way, we who believe comprise one body in Christ as the head, while individually we are members one of another — not only the lesser for the greater, but also the greater for the lesser. Therefore, do not exalt yourselves over one another: as members, you have need of one another.
Rom. 12:6. And since, according to the grace given to us, we have different gifts, if you have prophecy, prophesy according to the measure of faith.
He did not say: having gifts greater or lesser, but "different." Thus by the very name he humbles those who exalt themselves! And he does not call them virtues, but "gifts." What you received, he says, is a gift of God, and not your own doing: "grace" gave this to you. So, to humble those who exalt themselves, he says that this is given by God and calls them gifts; but to rouse the lazy, he shows, on the other hand, that for receiving gifts we also contribute something, and says: "prophesy according to the measure of faith." Although this is grace, it is not poured out indiscriminately, but pours out as much as the vessel of faith presented to it can hold. Why does he mention prophecy first? Perhaps without any particular reason, but probably because some were exalting themselves on account of this gift. But if they were exalting themselves, then why did God not deprive them of the gift? For the benefit of people, and for our instruction, so that we would not condemn those who have gifts even when they sin. If I, says God, do not take away My grace, then who are you to despise the one who has a gift?
Rom. 12:7. if you have a ministry, continue in your ministry;
There is a ministry and a special gift in the church order, such as the ministry of the seven deacons. But here by the name "ministry" understand generally every spiritual work. Whatever ministry, he says, you have received, "abide" in the fulfillment of it (this word must be supplied here), do not seek anything greater, and do not exalt yourself above another, but be content with what you have received.
Rom. 12:7. whether a teacher, in teaching;
If one takes ministry in a general sense, then what follows is an enumeration of its types. But if one understands ministry in a special sense (diaconal), then note how he first mentioned the lower, and then placed the higher, that is, teaching, not observing order, and thereby instructing us not to be proud or to exalt ourselves over what seems to us to be higher.
Rom. 12:8. Exhorter, exhort.
Exhortation is a form of teaching. For teaching is generally called reasoning about any subject, while exhortation is properly when someone calms with a word souls disturbed by grief or anger. So, he says, let the exhorter remain in exhortation, doing his own work, and not exalt himself above another.
Rom. 12:8. Whether you distribute, distribute with simplicity; whether you lead, lead with diligence;
Having spoken about teaching and exhortation, that is, about what pertains to the care of souls, he now speaks about the bodily, as occupying second place. By "simplicity" he means generosity; consequently, he teaches to distribute with generosity. For no virtue is a virtue if it is performed in an improper manner. So too the virgins, although they had oil, did not have enough of it, which is why they were rejected. And a leader must carry out his service carefully and without laziness. "To lead" means to assist the one who needs help, by word and deed. Since he spoke about the distribution of possessions, and not all abound in possessions, he adds: be a leader in another way, and help those in need, only with diligence.
Rom. 12:8. he who gives, let him give with generosity.
He said above that one must give with simplicity or with generosity. But many give much, yet grudgingly and with sorrow, therefore he teaches that generosity must be without sorrow, even with pleasure and joy. You should rejoice that for a small price you receive heaven; understand, then, what the difference is between one who distributes and one who does good. The one who distributes gives alms from what he has received from another, while the one who does good gives from his own possessions.
Rom. 12:9. Love must be sincere;
He shows what brings to completion everything said before, and says: "let love be without hypocrisy." For such is true love, and with it everything will be easily accomplished: the benefactor will do good willingly, providing for his neighbor as for himself; the ruler will govern with diligence, striving for his neighbor as for himself, and so on.
Rom. 12:9. Abhor evil, cling to good;
Above he spoke of love. But since love can also be harmful, for example, among people who conspire together for robbery and the like, he adds: "abhor" (ἀποστυγούντες) evil, that is, hating evil from the soul; for the prefix (από) indicates a hatred that is strong and with the whole heart. There are not a few who, although they do not do evil, nevertheless desire it. Therefore, he says, I require that they hate evil with their whole heart, so that the soul may be purified. Since I, he says, have commanded you to love one another, do not think that I am urging you to assist one another in wicked deeds as well. Quite the contrary, I desire that you shun not only the wicked deed itself, but also every disposition of the soul toward it. It is not enough to turn away from evil; one must also devote oneself to doing good. Therefore he said: "cling to what is good," that is, have a disposition and love toward it. It is in this sense that God, joining husband and wife, said: "he shall cleave to his wife" (Gen. 2:24).
Rom. 12:10. Be tenderly affectionate one to another with brotherly love;
I, he says, have taught you love, and it is very natural for you to fulfill this, for you are brethren, born from one womb, that is, from the font of baptism; consequently, by this very fact you are already obliged to love one another, because the sign and manifestation of brotherhood is friendship, and friendship is produced and strengthened by brotherly love.
Rom. 12:10. In honor preferring one another;
He teaches how to preserve brotherly love, namely by respecting one another and mutual preference; for "to be kindly affectioned" means to anticipate one another in showing honor.
Rom. 12:11. Not slothful in zeal;
Since many, it would seem, honor and love one another in their souls, but do not extend their hands to them, he teaches us to care for one another and to help others by deed itself.
Rom. 12:11. Be fervent in spirit;
An objection is anticipated: how can we "not be slothful in zeal"? If, he answers, we are fervent in spirit, that is, if we are diligent and zealous. Note also that "be fervent in spirit" is said after the enumeration of many kinds of virtue; for whoever has fulfilled the above attracts the grace of the Spirit and is kindled by His fire.
Rom. 12:11. Serve the Lord;
When you are brotherly in love, when you have love and the other virtues spoken of before, then you are serving the Lord. For He regards as done to Himself what you do for your brother.
Rom. 12:12. Be comforted by hope;
Since what the Apostle demands is something great and difficult, he now teaches that which makes the fulfillment of this easy — he teaches action based on hope. For hope makes the soul more courageous and bold in dangers.
Rom. 12:12. In tribulation be patient,
Hope relates to the future. But, he says, even in the present you can receive a great good; for endurance in afflictions will make you patient and experienced.
Rom. 12:12. Constant in prayer;
This, I mean – prayer, is a great help toward the accomplishment of all the aforementioned. And he did not simply say: pray, but be "constant in prayer." If you do not receive anything immediately, be constant, and you will attain what you desire.
Rom. 12:13. Distributing to the necessity of saints;
Having said above: "he who shows mercy, with cheerfulness," he opened his hand to all in general, but now he teaches about almsgiving to the faithful: for he calls them saints. And he did not say: help them in their needs, but: "share in them," showing thereby that assistance is a transaction and a common profit; for you give money, and they repay you with heaven. He also did not say: in great expenses, but: "in needs," so as to satisfy the needs of the saints. How then are they not cruel and like beasts, those who do not help the saints in their essential necessities?
Rom. 12:13. Pursue hospitality (τὴν φιλοξενίαν διώκοντες).
He did not say: be hospitable, but: "pursue hospitality," teaching us not to wait for those in need to come to us, but to run to them ourselves and overtake them, as Abraham and Lot did.
Rom. 12:14. Bless those who persecute you; bless and do not curse.
After the teaching on brotherly love and love for one's own, he finally offers instruction also on how we ought to treat our enemies. He did not say: do not remember wrongs, do not take revenge, but what is far more: "bless," and added: "do not curse," so that we would not curse, but only bless. Whoever blesses those who persecute him for Christ's sake shows that he endures with joy for the sake of the Beloved; but whoever curses shows that he does not rejoice, and thereby makes it known that he does not love the One for whose sake he is persecuted.
Rom. 12:15. Rejoice with those who rejoice, and weep with those who weep.
A great spirit is needed not only to not envy, but also to rejoice with those who rejoice. This shows a soul completely free from envy, and it means much more than to weep with those who weep; because nature itself, which draws us to compassion, impels us to weep. Thus, he teaches us both the one and the other, that is, both compassion and a disposition free from envy toward all, even toward persecutors.
Rom. 12:16. Be of the same mind toward one another;
Again he discusses humble-mindedness, for naturally in Rome, as the capital city, there was the disease of pride. The meaning of what is said is this: do you consider yourself a great person? Consider your brother the same. Do you suspect that he is small and lowly in heart? Pronounce the same judgment about yourself as well, and in this way you will humble every lofty-mindedness and will not disdain him as though you were better than him, but will honor him as your equal, just as you honor yourself.
Rom. 12:16. Do not be haughty, but associate with the lowly.
He teaches how one can fulfill what was said before, namely: if we do not think highly of ourselves, but follow the lowly, that is, imitate the humbled and despised, that is, condescend and adapt ourselves to them.
Rom. 12:16. Do not think highly of yourselves.
That is, do not think that you can satisfy yourselves in everything on your own, and that you have no need of another's counsel or of someone who suggests what is proper. Moses conversed with God; yet he had need of counsel from his father-in-law.
Rom. 12:17. Repay no one evil for evil;
If you reproach another for having done evil, then why do you imitate him and do evil yourself? He did not say: do not do evil to a believer, but: "to no one," whether he be a pagan or anyone else.
Rom. 12:17. Take care to do what is good before all people.
He says this not so that we live for vainglory, but so that we do not give occasion to reproach us to those who desire it. For he requires that we live without causing offense and without stumbling, because many are watching us and what concerns us.
Rom. 12:18. If it is possible, as much as depends on you, live peaceably with all men.
He said well: "if it be possible, as much as lieth in you." For sometimes it is impossible to be at peace, for example, when there is a struggle for piety or for those who have been wronged. So he suggests: fulfill your duties and give no one occasion for enmity and disturbance. But if you see that piety is being insulted, then rise up courageously, fighting for the truth, yet not warring against the person, but against the impiety, while on the contrary pitying and sparing the person. In this way, what previously seemed impossible becomes possible; for as far as it concerns you, you are at peace with him, and you wage war against the impiety alone.
Rom. 12:19. Do not avenge yourselves, beloved, but give place to the wrath of God. For it is written: "Vengeance is Mine, I will repay," says the Lord.
Give place, he says, to the wrath of God against those who wrong you. If you avenge yourselves, then God will not avenge you; but if you forgive, then God will avenge more severely. He also brings forth a testimony, confirming his word. He says this for the encouragement of the fainthearted, because they desire nothing else than to see that their enemies have received vengeance on their behalf.
Rom. 12:20. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.
Here he demands from you the highest degree of love of wisdom. What am I saying, he reasons, that one must live in peace? I even command to do good. He said, "you will heap coals of fire on his head," condescending to the faintheartedness of those who are insulted; for nothing is more pleasant for a person than to see an enemy punished. He speaks as if to say: do you wish to take revenge on him? Do good to him; in that case you will take revenge on him far more severely. Therefore he also said, "you will heap coals of fire on his head," signifying by this a severe punishment. In this sense he also said above, "give place to the wrath of God."
Rom. 12:21. Do not be overcome by evil, but overcome evil with good.
Do not feed your enemies with the thought that you will bring greater punishment upon them. The meaning of what is said is this: "be not overcome by evil," that is, do not do this with the intention of taking revenge, and do not imitate the evildoer (for that means being overcome), but strive rather to overcome him by your own benevolence and to turn him away from malice. Thus, what was said above he spoke for the encouragement of the fainthearted, but now he has set forth what is more perfect.