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Romans 12:1
Verse
Context
Living Sacrifices
1Therefore I urge you, brothers, on account of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God, which is your spiritual service of worship.2Do not be conformed to this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what is the good, pleasing, and perfect will of God.
Sermons
Paul Washer
Paris ReidheadPaul Washer
Kathryn KuhlmanParis Reidhead
Leonard RavenhillSummary
Commentary
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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.
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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, Co2 8:5. This is here pressed as the spring of all duty and obedience, Rom 12:1, Rom 12:2. Man consists of body and soul, Gen 2:7; Ecc 12:7. (1.) The body must be presented to him, Rom 12:1. The body is for the Lord, and the Lord for the body, Co1 6:13, Co1 6:14. 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, Co2 5:20. Though he might with authority command, yet for love's sake he rather beseeches, Plm 1:8, Plm 1:9. The poor useth entreaty, Pro 18:23. 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, Co1 6:20. 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 Pe1 2:5. 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 (Co1 6:20), 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, Rom 6:13. 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, Deu 14:21; 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 2:20. Holy love kindles the sacrifices, puts life into the duties; see Rom 6:13. Alive, that is, to God, Rom 6:11. 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, Co1 6:19. Possess the body in sanctification, Th1 4:4, Th1 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 tōn oiktirmōn 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. 11), the transferring of what the Jews forfeited and lost by their unbelief unto us Gentiles (Eph 3:4-6): the sure mercies of David, Isa 55:3. 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 (Co2 5:9), 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 1:18. God does not impose upon us any thing hard or unreasonable, but that which is altogether agreeable to the principles of right reason. Tēn logikēn latreian humōn - 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 (Rom 12:2): "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, Pro 4:23. 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. Mateamorphousthe - Be you metamorphosed. The transfiguration of Christ is expressed by this word (Mat 17:2), when he put on a heavenly glory, which made his face to shine like the sun; and the same word is used Co2 3:18, 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, Eze 11:19; Eze 36:26, Eze 36:27. 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 5:4. "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 4:24), 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. Mē suschēmatizesthe - 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 2:2); that is, we must not follow a multitude to do evil, Exo 23:2. 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 6:8); 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, Eze 20:25. 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, Ti2 3:16, Ti2 3:17. 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 (Phi 1:10); 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 11:3. 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 (Joh 7:17), 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 (Rom 12:11, Rom 12:12), Serving the Lord. Wherefore do we present ourselves to him, but that we may serve him? Act 27:23, 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, Th1 4:11. But this seems to be meant of the business of serving the Lord, our Father's business, Luk 2:49. 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 (Rom 1:9; Joh 4:24), 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. Tō kairō douleuntes (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, Luk 18:1; Th1 5:17; Eph 6:18; Col 4:2. This is our duty which immediately respects God. II. Concerning our duty which respects ourselves; this is sobriety. 1. A sober opinion of ourselves, Rom 12:3. 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 6:3. 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 (Psa 131:1, Psa 131:2), not intrude into those things which we have not seen (Col 2:18), those secret things which belong not to us (Deu 29:29), 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, Co2 10:13-15. To this head refers also that exhortation (Rom 12:16), 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, Jam 1:17. What have we that we have not received? And, if we have received it, why then do we boast? Co1 4:7. 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, Joh 3:34. But the saints have it by measure; see Eph 4:7. 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 Co1 12:12; Eph 4:16): As we have many members in one body, etc., Rom 12:4, Rom 12:5. 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 (Rom 12:4), 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, etc. 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, Rom 12:5. 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, Co1 12:14, etc. 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 tēn 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 Co1 12:4; Ti1 4:14; Pe1 4:10. Seven particular gifts he specifies (Rom 12:6-8), 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, Phi 1:1. 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 (Ch1 23:4, Ch1 23:5), 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, Co1 14:1-3, etc.; Co1 11:4; Th1 5:20. 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 tēn analogian tēs pisteōs, 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 (Rom 12:3) 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, Psa 116:10; Co2 4:13. 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, Act 17:11. Compare Act 26:22; Gal 1:9. 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, Th1 5:20, Th1 5:21. 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 2:8; Ti2 1:13. 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 4:11), 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 didaskōn, en tē 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 Ti1 4:15, Ti1 4:16, 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 exō of the church, the outward business of the house of God. See Neh 11:16. Serving tables, Act 6:2. 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 aplotēti - 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
Tyndale Open Study Notes
12:1–15:13 This section of Romans sets out the moral and ethical demands of the Good News. God’s gift of salvation in Christ requires a response. God is not satisfied simply with forgiving our sin; he wants to transform our lives. Most of what Paul teaches concerning the moral duties of believers is paralleled in other letters. However, it also seems clear that he has chosen issues pertinent to the situation in Rome—most notably, the dispute between people who are weak in faith and people who are strong in faith (14:1–15:13). 12:1 Your bodies refers to the whole person in contact with the world, not just the physical body. • because of all he has done for you: As described in chs 1–11. • This is truly the way to worship him (or This is your spiritual worship; or This is your reasonable service): This phrase has at least three possible meanings: (1) Our sacrifice is reasonable in light of all God’s mercies; (2) our sacrifice is spiritual, not the offering of an animal but of ourselves in spiritual service; or (3) our sacrifice is intelligent, offered with complete awareness of God’s goodness to us.
Romans 12:1
Living Sacrifices
1Therefore I urge you, brothers, on account of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God, which is your spiritual service of worship.2Do not be conformed to this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what is the good, pleasing, and perfect will of God.
- Scripture
- Sermons
- Commentary
(The Glory of God) in Marriage
By Paul Washer39K1:03:20MarriageROM 12:1EPH 5:23In this sermon, the preacher emphasizes the importance of not conforming to the ways of the world but instead being transformed by renewing the mind. He highlights that God's will is perfect and balanced, and as believers, we have a great responsibility to live our lives with fear and trembling. The preacher also emphasizes the significance of women in the eyes of God and the need for men to treat their wives with love and respect. He uses the analogy of washing with water to illustrate how the Word of God should be applied gently and lovingly in our relationships.
(The Glory of God) in Ministering to the Lord
By Paul Washer22K1:18:42Glory Of GodROM 3:20ROM 8:37ROM 12:1In this sermon, the preacher discusses the book of Romans and its significance in understanding the Christian life. He emphasizes the faithfulness of God and how He fulfills all His promises. The preacher also highlights the importance of living according to the mercies of God, as outlined in the first three chapters of Romans. He contrasts the illusion of religious practices with the reality of worshiping God in all aspects of life.
Ten Shekels and a Shirt (High Quality)
By Paris Reidhead21K51:19HumanismMAT 6:33ROM 12:1EPH 5:18HEB 12:2REV 5:9In this sermon, the speaker focuses on the story of Micah in Judges Chapter 17. He discusses two groups of people: the liberals who embrace humanism and the believers who serve the living God. The speaker emphasizes the importance of repentance on biblical terms and references the preaching of George Whitfield and John Wesley as examples of preaching righteousness and exalting the holiness of God. He highlights the impact of Wesley's sermons, where people would be overcome by the power of God and experience a revelation of their sin. The sermon emphasizes the need for individuals to recognize the holiness of God and the enormity of their sins.
Offer Your Bodies a Living Sacrifice
By Paul Washer16K57:14SacrificeROM 3:23ROM 6:23ROM 8:1ROM 12:1EPH 4:1In this sermon, the preacher emphasizes the radical depravity and evil nature of mankind, highlighting that there is no hope for self-righteousness. The first 11 chapters of the book of Romans are discussed, where Paul presents the theology of God, Christ, and man's sinful state. The preacher emphasizes that after understanding the great things God has done for humanity through Christ, believers should respond by giving their lives away for Him. The motivation for the Christian life is rooted in the knowledge of what God has done for us in Christ.
1974 Jerusalem Conference - Part 2
By Kathryn Kuhlman15K46:22ConferenceMAT 7:7MRK 5:34LUK 13:11ACT 9:3ROM 12:1HEB 4:16REV 21:4In this sermon, the preacher shares testimonies of miraculous healings that have taken place during the service. One woman who had been suffering from an orthopedic problem for three years suddenly experiences complete healing and is able to move her leg without pain. Another woman who had been unable to walk for three and a half years due to creditors is also miraculously healed. The preacher emphasizes the power of the Holy Spirit and encourages the congregation to offer themselves as living sacrifices to God.
If You Agree
By Paris Reidhead14K40:05Body Of ChristMAT 6:33MAT 16:24MAT 18:19JHN 5:24ACT 2:42ACT 9:6ROM 12:1In this sermon, the speaker emphasizes the importance of being wholly committed to Christ and spending time in prayer and studying the Word of God. He calls on the audience to sacrifice their time and energy to glorify God and to submit to discipline and teaching. The speaker expresses concern about the state of the church and the world, urging believers to seek a climate similar to that of the early church in the book of Acts. He concludes by encouraging the audience to examine their own commitment to Christ and to live solely for His glory.
Your Reasonable Service
By Leonard Ravenhill11K1:00:38ServiceEXO 20:5DEU 6:13MAT 6:33LUK 9:23ROM 12:11CO 6:19EPH 2:1In this sermon, the speaker discusses the life and achievements of Blaise Pascal, whom he considers the greatest intellectual in world history. He highlights Pascal's early mathematical genius and his invention of a computer-like machine at a young age. The speaker then transitions to discussing the importance of gratitude and the need for Christians to remember the work of redemption by the mercy of God. He emphasizes the need for discipline and a transformed appetite for God, rather than worldly entertainment.
Steps to Personal Revival
By Bill McLeod9.4K47:28Personal RevivalROM 12:1In this sermon, the preacher emphasizes the importance of having a deep and meaningful relationship with God. He expresses his desire to have a vital walk with God and to lead others to Jesus Christ. The preacher refers to the story of Jacob in Genesis chapter 32, where Jacob prayed fervently for God's blessing and protection. He encourages believers to have genuine and heartfelt prayers, rather than just going through the motions. The preacher also highlights the need for Christians to live a life that glorifies God and to stir up the gift of the Holy Spirit within them. He challenges believers to not be ashamed of the gospel and to actively share it with others. The sermon concludes with a reminder of the vast number of languages that still do not have the Bible translated, emphasizing the urgency of spreading the Word of God.
Deeper Waters - Part 2
By Leonard Ravenhill8.9K25:42SacrificeSanctificationJHN 3:16ROM 12:1Leonard Ravenhill emphasizes the importance of measuring our lives by what we pour forth in service and sacrifice rather than by what we gain. He illustrates that true Christian ministry is rooted in love and sacrifice, not in success or recognition. Ravenhill challenges the modern church's focus on forgiveness and peace, urging believers to seek a deeper relationship with Christ that leads to true transformation and holiness. He highlights the necessity of separation from worldly influences and the call to live a sanctified life, which is marked by character and spiritual maturity. Ultimately, he calls for a return to offering Christ to the world, rather than mere religious experiences.
A Living Sacrifice - Part 1
By Paul Washer8.0K45:49SacrificeMAT 6:33LUK 7:47ROM 8:28ROM 12:1In this sermon, the speaker emphasizes the importance of guarding one's mind and thoughts. He shares a story about a famous violinist who dedicated his life to his craft, highlighting the commitment required to excel in any area. The speaker also discusses the negative influence of worldly media and urges listeners to be mindful of what they allow into their minds. He encourages young people to offer themselves to God and live in a way that glorifies Him. The sermon emphasizes the need for regeneration and the importance of meditating on the Word of God.
Ark of the Covenant - Part 1
By Major Ian Thomas7.6K1:07:41Ark Of The CovenantEXO 20:3LEV 24:1DEU 6:51CH 13:1MAT 6:33JHN 14:15ROM 12:1In this sermon, the preacher discusses the story of Samuel and the Israelites' battle against the Philistines. The Israelites were defeated, and the elders of Israel questioned why the Lord had allowed this to happen. They decided to bring the ark of the covenant to the battlefield, believing it would save them. However, the preacher highlights the importance of a personal relationship with God and obedience to His commands, rather than relying on token obedience or external rituals. The sermon encourages listeners to reflect on their own relationship with God and their practice of the Christian faith.
A Body for the Holy Spirit
By Erlo Stegen7.4K1:08:12Living WorthyROM 12:1HEB 4:14In this sermon, the preacher emphasizes the greatness and awesomeness of God and how it reveals that those who love the Lord will experience goodness in their lives. The preacher encourages the audience to never lose strength or be discouraged, but to persevere in following the Lord. He shares a story about a French minister who came to America in 1913 and preached the truth without fear. The preacher also shares a powerful testimony of a missionary lady who went to Africa and impacted the lives of many, leading them to repentance and faith in the Lord. Overall, the sermon emphasizes the importance of boldly propagating the gospel and trusting in God's provision.
Christ the Man #2
By Major Ian Thomas6.7K56:54ChristROM 12:1In this sermon, the preacher emphasizes the importance of trusting God with all our hearts and allowing Him to direct our paths. He explains that this means allowing God to govern our behavior and decisions. The preacher highlights the need for our minds to be renewed in order to align with God's will. He clarifies that this renewal does not require academic knowledge, but rather a belief in the gospel and the understanding that Jesus died for our sins. The ultimate goal is to be transformed into the image of God's Son, Jesus, so that when God looks at us, He sees Himself.
Garland, Texas - Complete Commitment
By J. Edwin Orr6.1K1:26:37ROM 6:14ROM 7:15ROM 8:11ROM 12:1
This sermon emphasizes the importance of total commitment to God, highlighting the struggle with sin and the need to surrender completely to experience the power of the Holy Spirit. It discusses the distinction between justification by faith and sanctification, urging believers to decisively dedicate their lives to God and allow the Holy Spirit to empower them to live a life pleasing to Him.
I Beseech Thee (Cd Quality)
By Leonard Ravenhill6.1K1:04:38MAT 25:1ROM 12:1REV 22:13In this sermon, the preacher emphasizes the urgency and importance of embracing the mercy of God. He urges the audience to present their bodies as living sacrifices, holy and pleasing to God. The preacher compares Christians who wither in the world to roses that die when taken out of the sunshine. He highlights the need for cleansing and anointing, drawing parallels to the Old Testament priests. The sermon also touches on the consequences of judgment and the unchangeable nature of eternity.
(How to Get Out of a Religious Rut): Three Spiritual Laws
By A.W. Tozer6.0K33:28Religious RutISA 40:9ISA 40:12MAT 6:33JHN 1:1JHN 1:14ROM 12:1COL 2:1In this sermon, the preacher discusses the thesis that most evangelical Christians are spiritually asleep and morally stagnant. He emphasizes that this is displeasing to God and tragic for individuals. However, he also highlights that there is a way out of this state, and that God is working to help believers. The preacher urges Christians to give themselves wholly to God, surrendering their lives and concentrating on Him. He encourages them to be fascinated by Jesus and to seek the sweet fascination of loving God.
If Any Man Be in Christ - Part 4 (Cd Quality)
By Leonard Ravenhill6.0K38:59Christ In YouPSA 33:2MAT 6:33JHN 3:16ROM 12:11CO 9:271CO 13:3EPH 5:25In this sermon, the preacher emphasizes the importance of dedicating our bodies to the Lord. He refers to Psalm 59, which describes the body as an instrument with ten strings, representing our various body parts. The preacher warns against gossip and highlights the negative impact it can have on the church. He also criticizes the mindset of some preachers who prioritize comfort and luxury over self-discipline and sacrifice. The sermon concludes with a reminder that our choices in this life have eternal consequences, and there is no turning back once we pass from time into eternity.
(The Chief End of Man - Part 5): Come and Consecrate
By A.W. Tozer5.9K46:24Chief End of ManGEN 1:27MAT 22:37JHN 17:22ROM 12:1REV 2:4REV 3:16In this sermon, the preacher emphasizes the importance of worshiping God with adoration and love. He shares the story of a renowned philosopher and mathematician who had a profound encounter with God, describing it as a two-hour experience of fire. The philosopher's prayer and declaration of faith in the God of Abraham, Isaac, and Jacob demonstrate his deep connection with God. The preacher then explains that worship is characterized by boundless confidence in the character of God and emphasizes the need for a higher opinion of God in order to engage in true worship.
A Consecrated Body
By John Murray5.6K46:47ConsecrationROM 12:1In this sermon, the preacher emphasizes the temporary nature of worldly desires and urges the listeners not to pattern their lives after passing fashions. Instead, they are encouraged to do the will of God, which leads to eternal blessings. The apostle's exhortation is to be transformed by renewing the mind and proving what is good, acceptable, and perfect in God's will. The preacher also highlights the importance of using the members of the body for righteousness and not for sin, urging the listeners to be mindful of their actions and choices.
Meet Your Psychiatrist: He Puts Life Together
By Warren Wiersbe5.6K47:35PSA 119:89PSA 119:105MAT 4:4JHN 6:35ROM 12:12CO 3:18HEB 4:12In this sermon, the speaker discusses the concept of man as a trinity, drawing from Hebrews 4:12. He explains that just as the Old Testament priest cut the sacrifice into different parts, the word of God can separate between the soul and the spirit. The speaker uses the analogy of the tabernacle in the Old Testament, which had three parts: an outer court, a tent with two parts, and the Holy of Holies. He emphasizes that our will should be controlled by our mind and emotions, and that love is the greatest power for doing good. The speaker also highlights the importance of both Jesus Christ and the Bible in our lives, as they are interconnected and provide guidance and sustenance.
Be Not Conformed to the World
By Paul Washer5.3K49:58WorldlinessHolinessTransformationROM 12:1Paul Washer emphasizes the call to not conform to the world but to be transformed by the renewing of our minds, urging believers to present their bodies as living sacrifices to God. He highlights the importance of worship as a holistic act of obedience and service, rather than merely singing songs. Washer warns against the powerful influences of the world that can lead believers astray and stresses the necessity of knowing God's Word to discern His will. He encourages a deepening relationship with God through understanding His attributes, which in turn fosters a greater love for Him. Ultimately, the sermon calls for a radical commitment to holiness and a rejection of worldly values.
Yielding
By Alan Redpath5.1K1:02:26Yielding1CH 21:15PSA 51:17ISA 66:2MAT 6:33JHN 1:33ROM 12:1JAS 4:10In this sermon, Dr. Alan Redpath discusses the story of David in 1 Chronicles 21. David realizes that his sin has caused innocent people to suffer, and he falls on his face before God, pleading for mercy. The sermon emphasizes the importance of yielding our lives completely to Jesus and making a total commitment to Him. Dr. Redpath also reflects on a recent graduation service where he witnessed young people speaking with divine authority, attributing it to their submission and surrender to God. The sermon encourages listeners to make a personal transaction with God and deal with the basic issue of surrendering to Him.
Evan Roberts Preaching in 1905
By Evan Roberts4.7K00:11Our Response to GodGod's Glory1CH 16:8PSA 96:3PSA 145:3ISA 43:7MAT 5:16ROM 12:1COL 3:23HEB 13:151PE 2:9REV 4:11Evan Roberts reflects on the glorious deeds of God, emphasizing that no amount of time could fully express His greatness. He challenges the congregation to consider what they offer to God in return for His blessings and grace. The sermon serves as a reminder of God's eternal presence and the importance of our response to His love and mercy.
My Jesus, I Love Thee (Brookyln Tabernacle Service)
By Jim Cymbala4.7K02:38HymnWorshipLove for JesusPSA 100:2JHN 14:15ROM 12:1EPH 5:191JN 4:19Jim Cymbala emphasizes the deep love and devotion we should have for Jesus, encouraging believers to express their affection through worship and song. He reflects on the grace of God and the importance of recognizing Jesus' sacrifice and love in our lives. Cymbala calls the congregation to respond to this love with heartfelt praise and commitment, reminding them that true worship flows from a genuine relationship with Christ.
Salvation by Christ's Life
By Major Ian Thomas4.7K38:22SalvationMAT 6:33JHN 13:3JHN 14:10ROM 12:1HEB 9:14HEB 10:5In this sermon, the speaker focuses on the nature of Jesus' victory and how it relates to Christian believers. He emphasizes that Jesus' victory was not based on simply avoiding sin, but rather on his complete submission to the purpose for which he was born. Jesus presented himself to the Father through the eternal Spirit, and every action he took was an expression of the Father in him. Through his death on the cross, Jesus became the author of eternal salvation for those who obey him. The speaker also mentions his gratitude for the arrangements made for his visit and expresses his willingness to meet with parents and friends of students at the college.
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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.
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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, Co2 8:5. This is here pressed as the spring of all duty and obedience, Rom 12:1, Rom 12:2. Man consists of body and soul, Gen 2:7; Ecc 12:7. (1.) The body must be presented to him, Rom 12:1. The body is for the Lord, and the Lord for the body, Co1 6:13, Co1 6:14. 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, Co2 5:20. Though he might with authority command, yet for love's sake he rather beseeches, Plm 1:8, Plm 1:9. The poor useth entreaty, Pro 18:23. 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, Co1 6:20. 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 Pe1 2:5. 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 (Co1 6:20), 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, Rom 6:13. 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, Deu 14:21; 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 2:20. Holy love kindles the sacrifices, puts life into the duties; see Rom 6:13. Alive, that is, to God, Rom 6:11. 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, Co1 6:19. Possess the body in sanctification, Th1 4:4, Th1 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 tōn oiktirmōn 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. 11), the transferring of what the Jews forfeited and lost by their unbelief unto us Gentiles (Eph 3:4-6): the sure mercies of David, Isa 55:3. 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 (Co2 5:9), 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 1:18. God does not impose upon us any thing hard or unreasonable, but that which is altogether agreeable to the principles of right reason. Tēn logikēn latreian humōn - 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 (Rom 12:2): "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, Pro 4:23. 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. Mateamorphousthe - Be you metamorphosed. The transfiguration of Christ is expressed by this word (Mat 17:2), when he put on a heavenly glory, which made his face to shine like the sun; and the same word is used Co2 3:18, 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, Eze 11:19; Eze 36:26, Eze 36:27. 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 5:4. "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 4:24), 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. Mē suschēmatizesthe - 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 2:2); that is, we must not follow a multitude to do evil, Exo 23:2. 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 6:8); 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, Eze 20:25. 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, Ti2 3:16, Ti2 3:17. 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 (Phi 1:10); 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 11:3. 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 (Joh 7:17), 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 (Rom 12:11, Rom 12:12), Serving the Lord. Wherefore do we present ourselves to him, but that we may serve him? Act 27:23, 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, Th1 4:11. But this seems to be meant of the business of serving the Lord, our Father's business, Luk 2:49. 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 (Rom 1:9; Joh 4:24), 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. Tō kairō douleuntes (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, Luk 18:1; Th1 5:17; Eph 6:18; Col 4:2. This is our duty which immediately respects God. II. Concerning our duty which respects ourselves; this is sobriety. 1. A sober opinion of ourselves, Rom 12:3. 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 6:3. 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 (Psa 131:1, Psa 131:2), not intrude into those things which we have not seen (Col 2:18), those secret things which belong not to us (Deu 29:29), 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, Co2 10:13-15. To this head refers also that exhortation (Rom 12:16), 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, Jam 1:17. What have we that we have not received? And, if we have received it, why then do we boast? Co1 4:7. 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, Joh 3:34. But the saints have it by measure; see Eph 4:7. 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 Co1 12:12; Eph 4:16): As we have many members in one body, etc., Rom 12:4, Rom 12:5. 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 (Rom 12:4), 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, etc. 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, Rom 12:5. 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, Co1 12:14, etc. 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 tēn 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 Co1 12:4; Ti1 4:14; Pe1 4:10. Seven particular gifts he specifies (Rom 12:6-8), 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, Phi 1:1. 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 (Ch1 23:4, Ch1 23:5), 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, Co1 14:1-3, etc.; Co1 11:4; Th1 5:20. 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 tēn analogian tēs pisteōs, 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 (Rom 12:3) 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, Psa 116:10; Co2 4:13. 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, Act 17:11. Compare Act 26:22; Gal 1:9. 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, Th1 5:20, Th1 5:21. 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 2:8; Ti2 1:13. 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 4:11), 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 didaskōn, en tē 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 Ti1 4:15, Ti1 4:16, 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 exō of the church, the outward business of the house of God. See Neh 11:16. Serving tables, Act 6:2. 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 aplotēti - 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
Tyndale Open Study Notes
12:1–15:13 This section of Romans sets out the moral and ethical demands of the Good News. God’s gift of salvation in Christ requires a response. God is not satisfied simply with forgiving our sin; he wants to transform our lives. Most of what Paul teaches concerning the moral duties of believers is paralleled in other letters. However, it also seems clear that he has chosen issues pertinent to the situation in Rome—most notably, the dispute between people who are weak in faith and people who are strong in faith (14:1–15:13). 12:1 Your bodies refers to the whole person in contact with the world, not just the physical body. • because of all he has done for you: As described in chs 1–11. • This is truly the way to worship him (or This is your spiritual worship; or This is your reasonable service): This phrase has at least three possible meanings: (1) Our sacrifice is reasonable in light of all God’s mercies; (2) our sacrifice is spiritual, not the offering of an animal but of ourselves in spiritual service; or (3) our sacrifice is intelligent, offered with complete awareness of God’s goodness to us.