Albert Barnes Commentary Romans 12

ROMANS Chapter 12

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 men; and the apostle therefore calls on those to whom he wrote to dedicate themselves without reserve to God.

Therefore. As the effect or result of the argument or doctrine. In other words, the whole argument of the first eleven chapters is fitted 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 men to do it.

By the mercies of God. The word by—(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 1 Corinthians 1:10; Romans 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 2 Corinthians 1:3, where God is called the Father of mercies; Philippians 2:1; Colossians 3:12; Hebrews 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 shown 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 to 1 Corinthians 6:16; James 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 practice to the offering 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 the one 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, such as the firstfruits, etc., it was set apart to the service of God. The one who offered it released all claim to 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. They are 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. (zwsan). 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: regarding life, with all its energies—its intellectual, moral, and physical powers—as one long sacrifice, one continued offering to God.

An immortal being is presented to Him, presented voluntarily, with all his energies, from day to day, until life shall close, so that it may be said that he has lived and died an offering made freely to God. This is religion.

Holy. This means, properly, without blemish or defect. No other sacrifice could be made to God. The Jews were expressly forbidden to offer that which was lame, or blind, or in any way deformed (Deuteronomy 15:21; Leviticus 1:3, 10; Leviticus 3:1; Leviticus 22:20; Deuteronomy 17:1).

. 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 rigour of our minds, talents, and time.

Not the feebleness of sickness merely, not old age alone, not time which we cannot otherwise employ; but the first rigour and energies of the mind and body—our youth, health, and strength. Our sacrifice to God is not to be divided or 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 to Him the blind and the lame. The sacrifice is to be free from sin. It is not to be a divided, 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 heathen, the pilgrimages of Muslims, the self-inflicted penalties of Roman Catholics, uncommanded by God, cannot be acceptable to Him.

Those services will be acceptable to God, and only those, which He appoints. . Men 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 men 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—(latreian)—properly denotes worship, or the homage rendered to God.

The word reasonable, with us, means that which is "governed by reason; thinking, speaking, or acting conformably to the dictates of reason," (Webster) or that which can be shown to be rational or proper. This, however, does not express the meaning of the original.

That word (logikhn) denotes that which pertains to the mind, and a reasonable service means that which is mental, or pertaining to reason. It stands opposed not to that which 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 that which pertains to the mind, or is spiritual; that of the Jew was external. Chrysostom renders this phrase, "your spiritual ministry." The Syriac renders it, "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.

And be not conformed, etc. 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, and so on, of others.

To this world. (tō aiōni toutō). The word which is commonly rendered world, when applied to the material universe, is (kosmos), cosmos. The word used here properly denotes an age, or generation of men. 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 prevailing habits, style, and manners of the world—the people who do not know 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 prevail 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 undoubtedly 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, (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 change of the whole person. The meaning is, do not cherish a spirit given over 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 (2 Corinthians 5:17; Galatians 6:15; Ephesians 4:24; 1 Peter 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. It is as if he had said, let not this change pertain 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 were 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 (dokimazein) 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 person who is temperate is best fitted to understand the arguments for temperance; the person 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-fitted 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 (John 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 fitted to appreciate and understand His will.

That good, etc. This part of the verse might be rendered, that you may investigate the will of God, or ascertain the will of God—that which is good, and perfect, and acceptable. The will of God relates to His commands regarding our conduct, His doctrines regarding 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 (Psalms 25:9).

The word good here is not an adjective agreeing with "will," but a noun. "That you may find the will of God, that which is good and acceptable." It implies that that thing which is good is His will; or that we may find His will by finding that which 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 that which is consistent, which is carried out; which is evinced in all the circumstances and relations 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.

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 demonstrate a mind that is not conformed to the world.

Through the grace. Through the favour, or in virtue of the favour of the apostolic office. By the authority that is conferred on me to declare the will of God as an apostle. See Barnes on Romans 1:5.

See also Galatians 1:6, 15; Galatians 2:9; Ephesians 3:8; 1 Timothy 1:14.

Not to think, etc. Not to over-estimate himself, or to think more of himself than he ought to. He immediately adds what the true standard is by which we ought to estimate ourselves. This is a caution against pride, and an exhortation not to judge ourselves by our talents, wealth, or office, but to form another standard for judging ourselves: by our Christian character.

The Romans would probably be in much danger from this quarter. The prevailing habit of judging among them was according to rank, wealth, eloquence, or office. While this habit of judging prevailed in the world around them, there was danger that it might also prevail in the church.

And the exhortation was that they should not judge 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 that which constitutes true excellence of character, they pride themselves on that which is of no intrinsic value—on rank, 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 an individual; 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 conduct ourselves wisely, prudently, modestly. Those who over-estimate themselves are proud, haughty, and foolish in their conduct. Those who think of themselves as they ought are modest, sober, and prudent. There is no way to maintain wise and proper conduct as certain as forming 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 fact, that God has given it, will itself be one of the most effective 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. Therefore, he who regards God as the Source of all blessings—and only he—will be a humble man.

The measure of faith. The word faith here is evidently used 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 Mark 16:16. (Compare to Hebrews 11; Romans 4).

We are not, therefore, to be elated in our view of ourselves; we are not to judge our own characters by wealth, 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 these may be wholly unconnected with moral worth, and the worst as well as the best people may possess them.

2. God will judge us on the day of judgment by our attachment to Christ and His cause (Matthew 25), and that is the true standard by which to estimate ourselves in this life.

3. Nothing else but this will secure and promote humility. All other things may produce or promote pride, but this will effectively 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 shortcomings in the Christian faith; and the certainty that we are soon to be arraigned to settle this great question—whether we have evidence that we are the friends of God—will all tend to promote humility of mind and to bring down our usual inordinate self-estimation. If all Christians judged themselves in this way, it would at once remove 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 that now promote pride and distinctions among people.

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 honourable in their proper place; and all designed to promote the order, beauty, and harmony of the whole. So the church is one body, consisting of many members, and each is fitted to be useful and fitting in its proper place. The same comparison he uses with great beauty and force in 1 Corinthians 12:4–31; also Ephesians 4:25 and Ephesians 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. (1 Corinthians 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. (1 Corinthians 12:14–23).

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 these are to be furthered by us according to our particular 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 (Ephesians 1:22–23: And gave him to be head over all things to the church, which is his body.). (Compare to John 15:1-7.) This does not mean that there is any physical or literal union, or any destruction of personal identity, or anything particularly mysterious or unintelligible.

Christians acknowledge him as their head, that is, their Lawgiver, their Counselor, Guide, and Redeemer. They are bound to him by particularly tender ties of affection, gratitude, and friendship; they are united in him, that is, in acknowledging him as their common Lord and Savior. Any other union 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 that which binds friend to friend, children to parents, or husbands to their wives. (Compare to Ephesians 5:23-33.)

And every one members one of another. (Compare to 1 Corinthians 12:25–26.) That is, we are so fitted as to be mutually dependent; each one is of service to the other; and the existence and office 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 consider 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 intricate 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 1 Corinthians 12:21–25.)