Seventh-day Adventist Bible CommentaryRomans 12

I beseech you. Paul now turns to consider the practical application of the doctrine of righteousness by faith, which he has so carefully explained in chs. 1–11. Righteousness by faith means not only forgiveness of sin but also newness of life. It includes sanctification as well as justification, transformation as well as reconciliation. God’s purpose is to restore sinners completely, to make them fit to live in His presence. Therefore. This may refer back particularly to the declaration of God’s all-embracing mercy (ch. 11:32–36), or in a more general way to the whole preceding argument of the

epistle, of which ch. 11:32–36 is the climax. Since the believer has been justified by faith in Christ and has been restored to a position of love and trust as an adopted son of God, he ought to lead a life of purity and holiness that befits his new status. Paul thus makes plain that the doctrine of righteousness by faith and salvation by grace does not encourage or permit lawlessness or a careless disregard of God’s commandments. On the contrary, the believer who has been justified and is being sanctified becomes ever more willing to obey as “the righteousness of the law” is being fulfilled in him (ch. 8:4). In love and gratitude he seeks ever more earnestly to know, to understand, and to perform the “good, and acceptable, and perfect, will of God” (ch. 12:2). Mercies. Gr. oiktirmoi, a word that expresses the tenderest compassion (see 2 Cor. 1:3). It is a stronger word than eleos, the word translated “mercy” in Rom. 11:31. Paul presents these tender compassions as the motive for obedience. God has shown such great mercy in giving His Son to die for sinners, and in pardoning their rebellion, that they should gladly devote themselves to Him. Present. Gr. paristēmi, literally, “to place [or “stand”] beside,” hence, “to present.” Compare the use of the word in Luke 2:22; Eph. 5:27; Col. 1:28. Your bodies. Paul first appeals to Christians to consecrate their bodies to God. He then calls on them to dedicate their intellectual and spiritual faculties (v. 2). True sanctification is the dedication of the entire being—body, mind, and soul (1 Thess. 5:23); the harmonious development of the physical, mental, and spiritual powers, until the image of God, in which man was originally created, is perfectly restored (Col. 3:10). To a large degree the condition of the mind and soul depends upon the condition of the body. Therefore, it is essential that the physical powers be kept in the best possible health and vigor. Any harmful practice or selfish indulgence that lessens physical strength makes it more difficult for us to develop mentally and spiritually. Of this principle the adversary of souls is well aware, and he accordingly directs his temptations to the enfeebling and degrading of the physical nature. The results of his evil work were all too apparent to Paul as he sought to win the heathen from their debasing practices (see Rom. 1:24, 26, 27; 6:19; Col. 3:5, 7) and to establish the new converts in lives of purity (see 1 Cor. 5:1, 9; 6:18; 11:21; 2 Cor. 12:21). Therefore, he appeals to them to yield their “members” to God as “instruments of righteousness” (Rom. 6:13; cf. 1 Cor. 6:15, 19; 7:34). The Christian must bring the tendencies of his physical nature under the dominion of the higher powers of his being, and these in turn must be submitted to the control of God. “The kingly power of reason, sanctified by divine grace, is to bear sway in the life” (PK 489). Only then can the believer become fitted to offer unto God “reasonable service” (see below under “reasonable” and “service”). A living sacrifice. The sacrifices of the OT ceremonial system were of slain animals. The Christian sacrifice is of the living man. The Christian worshiper presents himself alive with all his energies and powers dedicated to the service of God. Holy. The Jews were expressly forbidden to offer any animal in sacrifice that was lame or blind or in any way deformed (Lev. 1:3, 10; 3:1; 22:20; Deut. 15:21; 17:1; Mal. 1:8). Every offering was carefully examined, and if any blemish was discovered, the animal was rejected. Likewise Christians are to present their bodies in the best condition possible. All their faculties and powers must be preserved pure and holy, or else their dedication of themselves to God cannot be acceptable to Him.

This is no arbitrary requirement. God’s purpose for believers is their complete restoration. This necessarily includes the purification and strengthening of their physical as well as their mental and spiritual powers. Therefore, the Christian who by faith submits himself to God’s way of saving man will gladly obey this command to regard the health of his body as a matter of the highest importance. To do otherwise is to hinder the divine work of restoration. Acceptable. Literally, “well-pleasing” (see Phil. 4:18; Col. 3:20; Titus 2:9). The God who so loved the world that He gave His Son to save sinners is “well pleased” when men turn from their self-destroying habits and give themselves wholly to Him. For thus they make it possible for Him to fulfill His gracious purpose to reclaim them and to bring them to the perfection in which man was originally created. Reasonable. Gr. logikos, “rational,” “spiritual,” “logical.” The only other NT occurrence of this word is in 1 Peter 2:2, where “spiritual” would be a preferred translation (see comment there). Service. Gr. latreia. This term implies an act of religious service or worship. In Heb. 9:1 it is translated “divine service” (cf. Rom. 9:4). The English translation “reasonable service” is somewhat ambiguous. It might be taken to mean a service that is fitting or proper, an act of worship that is reasonable for one to perform. But this is not the sense of the Greek. Paul is speaking of a worship that pertains to the mind, the reason, the soul, as distinguished from that which is external and material. The Christian’s dedication of himself to a life of purity and holiness is an act of spiritual worship. He no longer offers animals in sacrifice but rather himself as an act of religious service that pertains to his reason. Thus Peter describes believers as “an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ” (1 Peter 2:5; cf. 3T 162). This verse attaches profound significance to the principles of healthful living. The believer performs an act of spiritual worship by offering to God a holy and healthy body, along with a consecrated mind and heart, because by so doing he submits all there is of him to God’s will, and opens the way for the full restoration in him of the divine image. It is an act of religious service to preserve the physical powers in the best possible condition. The reason is that the Christian glorifies God in his body (1 Cor. 6:20; cf. 1 Cor. 10:31) by serving as a living example of God’s saving grace and by participating with increased strength and vigor in the work of spreading the gospel. It was thus that the court of Babylon beheld in Daniel and his companions “an illustration of the goodness and beneficence of God, and of the love of Christ” (PK 489). Their pure lives and their outstanding development, physically, mentally, and spiritually, were a demonstration of what God will do for those who yield themselves to Him and who seek to accomplish His purpose. See on Dan. 1:12, 18.

Ellen G. White

Conformed. Gr. suschēmatizō, “to conform oneself to another’s pattern.” The word is translated with the meaning, “to fashion” in 1 Peter 1:14. World. Gr. aiōn, literally, “age” (see on Matt. 13:39; 24:3). Thus “the children of this world” (Luke 16:8; 20:34) may be rendered “the children of this age.” The Christian must not go on following the fashion of this age, as was formerly his habit when he lived according to the flesh (Rom. 8:12). On the contrary he must undergo a complete transformation by the renewing of his mind.

Transformed. Gr. metamorphoō, from which comes our English word “metamorphosis.” In Matt. 17:2; Mark 9:2 it is used to describe the transfiguration of Christ. In 2 Cor. 3:18 it describes the transformation of the believer into the image of Christ. Paul is saying that the Christian should not copy the external and fleeting fashions of this world, but should be thoroughly changed in his inmost nature. Sanctification includes both an outward separation from all the unholy customs of this age and an inward transformation of the believer himself. Elsewhere in the NT this change is described as a new birth (John 3:3), a resurrection (Rom. 6:4, 11, 13), a new creation (2 Cor. 5:17; Gal. 6:15). Renewing of your mind. Before conversion, man’s power of reason, the faculty for discerning between right and wrong, is under the dominion of bodily impulses. The mind is described as a “fleshly mind” (Col. 2:18). But at the time of conversion the mind comes under the influence of the Spirit of God. The result is that “we have the mind of Christ” (1 Cor. 2:13–16). “The words, ‘A new heart also will I give you,’ mean, ‘A new mind will I give you’” (EGW RH Dec. 18, 1913). The death of the old life in the flesh and the beginning of the new life in the Spirit (Rom 6:3–13) is described as “the washing of regeneration, and renewing of the Holy Ghost” (Titus 3:5). This renewing change, which begins when the believer is converted and reborn, is a progressive and continuing transformation, for our “inward man is renewed day by day” (2 Cor. 4:16) “in knowledge” (Col. 3:10). And as the inward man is being transformed by the power of the Holy Spirit, so the outward life is being progressively changed. The sanctification of the mind will reveal itself in a holier way of living, as the character of Christ is more and more perfectly reproduced in the believer (see COL 69). Prove. Gr. dokimazō. This word implies testing and approving. It includes the double process of deciding what the will of God is and then of approving and acting upon it (cf. Rom. 2:18; Eph. 5:10; Phil. 1:10). by the renewing of his mind the believer is enabled to know what God would have him do. He is enlightened to choose between the many perplexing courses of conduct that are offered in this evil age. Since he no longer has a fleshly mind, but the mind of Christ, he is willing to do God’s will, and thus is able to recognize and understand truth (John 7:17). Only the mind that has been renewed by the Holy Spirit can correctly interpret God’s Word. The inspired Scriptures can be understood only by the illumination of the same Spirit by whom they were originally given (see John 16:13, 14; 1 Cor. 2:10, 11; GW 297). What is that good. It is possible to render the latter half of this verse, “that you may test and approve what is the will of God, what is good and acceptable and perfect.” According to the KJV translation, the characteristics of God’s will are described; according to the other rendering, the contents of His will. The essential difference in meaning is slight.

Ellen G. White

For I say. Paul now proceeds to demonstrate the practical results of a renewed and enlightened mind. He speaks first of the humility and sober-mindedness that befit a consecrated believer and of the proper use of spiritual gifts for the unified building up of the church. Through the grace. Paul speaks by virtue of the authority conferred on him as an apostle to declare the will of God (see Rom. 1:5; 15:15, 16; 1 Cor. 3:10; 15:10; Gal. 2:9; Eph. 3:2, 7, 8).

To every man. With these emphatic words Paul expressly includes every individual member of the church at Rome, no matter how high his office or how great his influence. Perhaps Paul feared that the Christians in Rome might fall into the same condition of spiritual presumption as had the believers in Corinth, form which city he was writing this epistle (see 1 Cor. 1–5; 2 Cor. 10:13). Not to think. In the Greek there is a play on words here that cannot be easily reproduced in good English. The literal translation would be, “not to be highminded beyond what one ought to be minded, but to be minded so as to be sober-minded.” This is a strong warning against overestimating oneself. A man needs to become acquainted with the weak as well as the strong points in his character, so that he may be constantly guarded against engaging in enterprises and assuming responsibilities for which God has never designed him (see GW 319). Soberly. Gr. sōproneō, “to be of sound mind,” “to be in one’s right mind.” The person who is proud and conceited is not properly minded. Humility is the immediate effect of self-surrender to God and the consequent renewing of the mind. The consecrated believer recognizes his dependence upon God’s grace for every spiritual gift he may enjoy, and this leaves no room for undue self-esteem. The Christian estimates himself with enlightened discrimination and sober judgment. The measure of faith. This is the true standard by which a man should measure himself. The person with an unrenewed, fleshly mind estimates himself by worldly standards, by wealth, position, or learning. He is ever striving to give the impression that he is actually greater than he really is. But when faith comes and the mind is renewed, the believer receives a power of discernment as to the actual limitations of his gifts. Faith introduces him to a new standard of measurement, according to which he accurately determines the nature and extent of his abilities, and so does not think of himself too highly. He realizes that the greater his faith, the greater will be his spiritual influence and power. But this will not be an occasion for pride, for the greater his measure of faith, the keener will be his realization of his entire dependence upon God.

Ellen G. White

One body. The reason why Christians must have humility and good judgment is that the church, like the human body, is made up of many members having different functions to perform. These functions are all necessary and important, but all do not seem to be equally glorious. The well-being and advancement of the whole group depend upon a spirit of love, cooperation, and mutual esteem among the members, each individual discharging his appointed duties. This figure of the body and its members is worked out more fully in 1 Cor. 12:12–27. Office. Gr. praxis, “function,” “mode of acting.”

One body in Christ. As the many parts compose one body in the man, so the multitude of Christians are one body in Christ. Christ is the One who unites and energizes the whole company of believers. Compare Paul’s description of Christ as the head of the body and the members all subject to Him (Eph. 1:22; 4:15, 16; Col. 1:18). This unity of the Christian church implies the mutual dependence of its members. Since they all belong to one body, they individually belong to one another. Thus Paul enjoins believers to work together, each in his proper sphere, for the common welfare of the church.

Gifts. Gr. charismata, “gifts of grace” (see Rom. 1:11; 5:15, 16; 6:23; 11:29; 1 Cor. 7:7; 12:4, 9, 28). These are special qualities and powers imparted to believers by the

Holy Spirit for the service of the church. Often they seem to be natural talents which the Spirit appropriates, increasing their power and sanctifying their use. Al such spiritual gifts are “gifts of grace” bestowed according to the will and purpose of God. Those who receive them have no ground for conceit. The source of their increasing strength and influence is not in themselves. Differing. According to the grace given to him, Paul was appointed to be an apostle (see on v. 3). According to the grace given to them, other believers were appointed to be prophets, teachers, workers of miracles, healers of the sick, etc. (1 Cor. 12:28). By the grace of God the members of the Christians church were endowed with a wide variety of spiritual powers in order to meet the many different needs of their fellow believers and to spread the gospel to every nation, tongue, and people. Paul develops this subject in much more detail in 1 Cor. 12 (see comment there). Prophecy. In the Scriptures this term applies to any inspired utterance and is not to be limited to the foretelling of future events. A prophet may speak of the past, the present, or the future (see Ex. 7:1; Luke 1:76, 77; Acts 15:32; 1 Cor. 14:3, 24, 25). Proportion. Gr. analogia, a word occurring only here in the NT. In classical Greek it was used as a mathematical term. It is the source of our English word “analogy.” The meaning of the expression “according to the proportion of faith” is indicated by the parallel phrase “according as God hath dealt to every man the measure of faith” in v. 3. If his mind has been renewed (v. 2) and he has become capable of sober judgment (v. 3), the Christian will properly estimate his abilities and powers and will employ them well and humbly in the service of God, who endowed him with these gifts for this purpose (see on v. 3).

Ministry. Gr. diakonia. The term is often used in the NT in a general sense to include all ministration and office in the Christian church (see Acts 1:17, 25; 20:24; 21:19; Rom. 11:13; 1 Cor. 12:5; 2 Cor. 3:8, 9; 4:1; 5:18; 6:3; 11:8; Eph. 4:12; 1 Tim. 1:12; 2 Tim. 4:5, 11). Sometimes it is used in a special sense of the distribution of relief and attention to physical needs (Acts 6:1; 11:29, where it is translated “relief”; 12:25; Rom. 15:31; 1 Cor. 16:15; 2 Cor. 8:4; 9:1, 12, 13). Since in this passage Paul is speaking of different special gifts and distinguishes “ministry” from prophecy, teaching, and exhortation, it seems evident that the word should be understood in the more limited sense of service in temporal and external matters, such as providing for the wants of the poor, the sick, and the stranger. Let us wait. These words have been supplied, and apparently correctly so. The Greek of the first part of this verse reads literally, “Or ministry, in our ministering.” The evident meaning is that those of us who have been called to this kind of service should devote ourselves wholeheartedly to it. The work of attending to the more temporal business of the church is not to be lightly regarded. It is as much a gift of God’s grace as is prophecy. The spiritual significance of such service is emphasized by the fact that in the days of the apostles only men who were “full of the Holy Ghost and wisdom” were to be set over “the daily ministration” of alms (Acts 6:1, 3). Teaching. In 1 Cor. 12:28 the teacher is ranked next after apostles and prophets. His work is to arrange, develop, impress upon the mind and apply to the life the truths that have already been revealed. His gift lies in an enlightened understanding and the faculty of clear exposition. These were the qualifications that gave Apollos great power (see Acts 18:24–28). Those who have been called by God’s grace to be teachers should not grieve

that they have not been deemed worthy to be prophets or apostles. Nor should they despise their work as of minor dignity and consequence. The Spirit of God appoints the individual believers to the kind of service for which they are best suited and according to His divine purpose for the church. Therefore, the Christian teacher who has faith in Christ’s leadership of His church will absorb himself wholly in his teaching. Moreover, as Paul instructed Timothy (1 Tim. 5:17), the elders who labor at teaching (KJV, “doctrine”) are worthy of “double honour.”

Exhortation. Gr. paraklēsis, “appeal,” “encouragement,” “consolation” (compare its use in Rom. 15:5; 2 Cor. 8:4; Phil. 2:1). Teaching is addressed primarily to the understanding. Exhortation is aimed especially at the heart and will. Some have a special gift for stimulating men to action, or comforting them under affliction. This is a gift from God to be humbly and earnestly employed. See on Matt. 5:4. Giveth. Gr. metadidōmi. The term means “to contribute,” or “to share” one’s own goods and wealth (compare its use in Luke 3:11; Eph. 4:28). Paul now passes from gifts that qualify one for special office in the church to others of a more general nature. The acceptance of Christianity brought poverty to many of the early believers, and it became necessary for them to be supported by the liberal gifts of their fellow Christians (see Acts 2:44, 45; Rom. 15:26; 1 Cor. 16:1; Gal. 2:10). Simplicity. Gr. haplotēs, “sincerity,” “singleness of purposes,” hence, sometimes “liberality” (see 2 Cor. 8:2; 9:11, 13). The Christian who shares his possessions with others is to do so with singleness of heart (cf. Eph. 6:5; Col. 3:22) and not with mixed motives. There must be no ostentation or selfish aim. Such sincerity and generosity are also a gift of the Spirit, whose guiding influence is required for the right use of riches (cf. Matt. 6:3; 19:21). He that ruleth. Literally, “he that is placed in front.” The word is used in the NT for those who are in any position of authority or influence, whether in the church (1 Thess. 5:12; 1 Tim. 5:17) or in the home (1 Tim. 3:4, 5, 12). Their special gift is that of “government” (1 Cor. 12:28). Diligence. Gr. spoudē. Elsewhere in the NT the KJV translates this word “haste” (Mark 6:25; Luke 1:39), “carefulness” (2 Cor. 7:11), “care” (2 Cor. 7:12), “forwardness” (2 Cor. 8:8), “earnest care” (2 Cor. 8:16). Energy and earnest zeal are required of anyone in a position of leadership. These qualities are a gift of the Holy Spirit, and the Christian who has been so endowed should throw his whole soul into the work appointed him. Sheweth mercy. In this list of gifts, Paul evidently draws some distinction between giving alms and performing acts of kindness. Perhaps he is referring here particularly to such forms of showing mercy as “to visit the fatherless and widows in their affliction” (James 1:27), “to bind up the brokenhearted” (Isa. 61:1; cf. Luke 4:18), to visit those who are sick or in prison (Matt. 25:36, 39, 44). Cheerfulness. Gr. hilarotēs, the source of our English words “hilarity,” “exhilaration.” This is the only occurrence of the word in the NT, though the adjective (hilaros) is used in 2 Cor. 9:7, “God loveth a cheerful giver.” Whether he is comforting the mourner or relieving the sufferer, the one who is “showing mercy” should let it be apparent that his service is willingly and gladly rendered. Deeds of kindness performed brightly and cheerfully are of much greater value than those done from a sense of duty

alone. Jesus was constantly surrounded by the suffering and infirm. Yet He was always gentle, kind, and cheerful (see MH 24). The various gifts that Paul has listed are to be exercised in the right spirit and for the common good of all. The Christian believer will not despise the particular rank or function the Lord has assigned to him. Nor will he think of himself more highly than he should. His aim and joy will be to discharge with fidelity the duties belonging to the sphere of life to which he has been divinely called.

Love. Gr. agapē (see on Matt. 5:44; 1 Cor. 13:1). From his discussion of the right use of special gifts, Paul now passes on to instruct believers in the exercise of the greatest gift of all and the basic principle of all true Christianity—love. As in 1 Cor. 12; 13 Paul follows his discussion of spiritual gifts by a reference to love. The virtues that he lists in Rom. 12:9–21 are but the outworking of genuine Christian love. Without dissimulation. Gr. anupokritos, “without hypocrisy,” “unfeigned,” “genuine,” “sincere,” “real,” “true.” Only that love is genuine which hates what is evil and holds fast to what is good (see 1 Cor. 13:6). Abhor. Gr. apostugeō, occurring only here in the NT, implies loathing something so much that one keeps oneself away from it. Sincere love cannot condone evil in another, no matter how greatly beloved. Its aim will ever be to combat what is evil and confirm what is good. The love of Eli for his rebellious sons did not reveal these marks of genuineness. Had his love been true, he would have corrected the evil tendencies of his sons. But the Scriptures record the disastrous results of blind indulgence instead of true love (see Lev. 10:1, 2; PP 360, 361; 1 Sam. 3:13; 4:11, 18–22; PP 575–579). Cleave. Gr. kollaō, literally, “to glue [or “cement”] together,” hence, “to join oneself” to something (see Matt. 19:5; Acts 8:29).

Kindly affectioned. Gr. philostorgoi, a term that expresses the very tender love existing between near relatives. The word is thus appropriately applied to the brotherhood of the Christian family. Believers are to regard each other affectionately, as sons and daughters of the same Father (cf. Mark 3:35). Brotherly love. Gr. philadelphia, a term describing the close bond that is to exist between the members of the Christian church (compare its use in 1 Thess. 4:9; Heb. 13:1; 1 Peter 1:22; 2 Peter 1:17). The literal word order of this part of the verse is, “in brotherly love, unto one another [be] kindly affectioned.” Paul’s meaning is that in their love for their Christian brethren, believers should feel that special, warm affection of close relatives. Preferring. Gr. proēgeomai, literally, “to go before as a leader.” This is the only NT occurrence of the word. The Greek phrase here rendered, “in honour preferring one another,” is difficult to translate. It has been variously interpreted, “outdo one another in showing honor” (RSV), “eager to show one another honor” (Goodspeed), etc. The correct meaning is perhaps suggested by the somewhat parallel passage in Phil. 2:3, “in lowliness of mind let each esteem other better than themselves.” A result of true affection is that one does not seek his own honor or position but is willing to give honor to others. Christian brethren who are motivated by genuine love will be more forward to pay respect than to receive it. None will be ambitious to gather honor to himself, but each will be eager to show honor to his fellow believers.

Slothful. Gr. oknēroi, “slow,” “hesitating,” “timid,” “dilatory,” “careless,” “lazy.” The word occurs frequently in the LXX of Proverbs (see Prov. 20:4; etc.). It is used to describe the wicked servant in our Lord’s parable of the Talents (Matt. 25:26). Business. Gr. spoudē, “zeal,” “ardor,” “fervor.” Spoudē is translated “diligence” in v. 8. Paul does not here refer to secular business but to spiritual zeal and energy. The Christian should not allow his zeal to flag, but should put his whole heart into the service of the Lord (Col. 3:23). Such enduring zeal is the result of genuine Christian love, for it is the love of Christ that “constrains,” or “controls,” His followers (2 Cor. 5:13, 14). There is no place for sluggards in the kingdom of God (see TM 183, 184), for their lack of zeal is a mark of their selfishness and lack of love. They have not been sufficiently stirred by Christ’s love and sacrifice to be willing to join their Master with all their strength in the urgent work of reclaiming sinners from the swift-flowing waters of sin. Fervent. Gr. zeō, literally, “to boil.” Apollos is described as a man who was “fervent in the spirit” (Acts 18:25). The zealous Christian will always keep his interest in the cause of God at the boiling point, as it were. His fervor will give him power with men (Acts 18:25, 28) and bring him power from God. The apostle John was “a powerful preacher, fervent, and deeply in earnest,” and “the fervor that characterized his teachings gave him access to all classes” (AA 546). In spirit. This may be understood as either the human spirit or the divine Spirit. Perhaps Paul is speaking of the human spirit inspired and energized by the Spirit of God. The consecrated, energetic believer will find the discharge of his Christian duties not a dull, uninteresting drudgery but rather a joyous, vitalizing experience. With his heart aglow he is ever hastening to wherever there is some good to be done. He shares Christ’s love for fallen humanity and so finds his deepest satisfaction in ministering to the needs of his fellow men. Like his Lord, he has nourishment to sustain him that other men “know not of,” for his food is to do the will of the One who called him and “to finish his work” (John 4:32–34). Serving the Lord. Zeal and fervor arise naturally in the heart of the believer who recognizes that, in whatever sphere of labor he may be serving, he is working “as to the Lord, and not unto men” (Col. 3:23, 24; cf. Eph. 6:5–8).

Ellen G. White

Rejoicing in hope. The three brief injunctions in this verse seem even more pointed when the word order of the Greek is retained: “In hope rejoicing, in tribulation enduring, in prayer persevering.” Paul has already commended the spirit of cheerfulness (v. 8). In ch. 5:2 he spoke of the believer’s rejoicing “in hope of the glory of God.” This Christian hope, which is the cause of such cheerfulness, has been explained in ch. 8:20– 25. This hope enables the Christian to look beyond the darkness and trouble of the present moment to the things that are unseen and eternal (2 Cor. 4:17, 18). The fact that hope, like so many of the Christian virtues, springs from the basic virtue of love is indicated by 1 Cor. 13:7, love “hopeth all things.” Patient. Gr. hupomenō, “to endure” (cf. hupomonē, “patience”; see on ch. 5:3). Such zeal as has been described in the previous verse soon encounters opposition and trouble. But with the hope of God’s glory before him the Christian neither murmurs against God nor feels enmity against his persecutors. He calmly remains at his post of duty in spite of the trials it involves. Such patient endurance was perfectly exemplified by Christ, who, under more difficult circumstances, endured more than any of His followers will be

called upon to face. The virtue of endurance was especially needed in the troublous times through which the church was passing in Paul’s day. The apostle knew from experience that sufferings for the cause of Christ would be intense (see Rom. 8:35; 2 Cor. 1:4; 1 Thess. 1:6; 3:3–7; 2 Thess. 1:4–6). The connection between love and endurance is also indicated in 1 Cor. 13:7, love “endureth all things.” Continuing instant. Gr. proskartereō, “to persist,” “to continue steadfastly,” “to persevere.” The same word is translated elsewhere, “wait” (Mark 3:9), “waited … continually” (Acts 10:7), “attending continually” (Rom. 13:6). Only by constant communion with God can the Christian maintain strength and courage to endure the troubles through which he will inevitably pass (see Acts 1:14; 6:4; Col. 4:2). Setting the mind continually on things that are above (cf. Col. 3:2) and measuring every act and impulse by contemplation of the glory and will of God are the sure remedy for impatience under provocation and opposition. Moreover, God gives His Spirit to those who earnestly and continually desire His presence (see John 16:23, 24; Acts 1:14; 2:4), and the same Spirit who brings “love” (cf. Rom. 12:9) and “rejoicing” (cf. v. 12) brings also “longsuffering” and “temperance,” literally, “self-control” (Gal. 5:22, 23).

Ellen G. White

Distributing. Gr. koinōneō, “to share,” “to take part in,” “to act as a partner.” Compare the use of this word in Rom. 15:27; Phil. 4:15; 1 Tim. 5:22; Heb. 13:16; 1 Peter 4:13. Paul’s meaning is that Christians should share in the needs of their fellow believers. They should treat the wants of their brethren as if they were their own and be willing to share with the unfortunate. This is far more than mere almsgiving; it is a concrete application of the principle of love (Rom. 12:9). That Paul practiced what he preached is apparent from his constant efforts to raise funds for the relief of poverty-tricken converts (see Rom. 15:25, 26; 1 Cor. 16:1; 2 Cor. 8:1–7; 9:2–5; Gal. 2:10). Saints. See on ch. 1:7. Those who are “of the household of faith” are to have special care (Gal. 6:10). Given to. Gr. diōkō, literally, “to pursue,” “to follow after.” Compare the use of the word in 1 Cor. 14:1; 1 Thess. 5:15; Heb. 12:14; 1 Peter 3:11. The term seems to imply that Christians are not only to furnish hospitality but also to be eager to practice it. Hospitality. Gr. philoxenia, literally, “love of strangers,” hence, “entertainment of strangers.” Hospitality was early regarded as one of the important Christian virtues (see 1 Tim. 3:2; Titus 1:8; Heb. 13:2; 1 Peter 4:9). This was necessarily so in view of the large number of traveling and persecuted believers. Many Christians were driven from their homes and cities and compelled to seek shelter with those who held the same faith as themselves (see Acts 8:1; 26:11). The hospitality which believers practiced toward one another contributed much to the bond that held together the widely scattered members of the early Christian church.

Bless. Gr. eulogeō, “to speak well of,” “to invoke blessings on.” In v. 13 Paul has spoken of the Christian’s treatment of his friends; in this verse he indicates the proper treatment of his enemies. We “bless” our persecutors when we pray and work for their good. Paul’s words are similar to those of Jesus in Matt. 5:44; cf. Luke 6:28; 1 Peter 3:9. Persecute. Gr. diōkō, “to pursue,” often with evil intent, as here. This is the same word that is translated “given to” in v. 13. The Christian is to “pursue” hospitality toward the brethren and bless the wicked who “pursue” him. With this injunction Paul anticipates

the thought, which he develops more fully in vs. 17–21, that it is a Christian’s duty to love his enemies and to overcome evil with good. This duty can be performed only by a believer whose mind has been renewed by the Spirit (v. 2) and whose love is “without dissimulation” (v. 9).

Rejoice. Sympathy under all circumstances, whether good or bad, is sure evidence of the genuineness of love. Of the two forms of sympathy mentioned in this verse, the first is perhaps the more difficult. It seems easier and more natural to sympathize with sorrow, but it requires a noble soul to rejoice in the successes and joys of others. The opposites of these virtues are the envy that regards the good fortunes of others with pain and the malice that is gratified by others’ misfortunes. Such manifestations of selfishness are the natural tendencies of the unregenerate heart. In 1 Cor. 12:26, 27 Paul compares the sympathy that should exist between members of the Christian church with that which is felt by one part of the body for another. Jesus wept in sympathy at the tomb of Lazarus (John 11:35; DA 533). He rejoices in the salvation of even the most unworthy sinner (see Luke 15:5–7, 10, 23, 24, 32; Jude 24).

Be of the same mind. Each Christian should so enter into the feelings and desires of his fellow believers as to be of one mind with them (see Rom. 15:5; 2 Cor. 13:11; Phil. 2:2; 4:2). Among Christians there should always exist the harmony that results from a common purpose, common hopes, common desires. Mind not high things. Or, “be not high-minded” (ch. 11:20), “do not be haughty” (RSV). “Love vaunteth not itself, is not puffed up” (1 Cor. 13:4, RV). Pride may even be prompted by spiritual attainments (see 1 Cor. 12). Loving concord cannot continue where there are some whose minds are set on “high things,” where there is personal ambition, conceit, or contempt for others. Condescend. Gr. sunapagō, literally, “to carry away with,” as by a flood; hence, “to yield to,” “to submit to,” “to give oneself up to.” Compare the only two other NT occurrences of this verb in Gal. 2:13 and 2 Peter 3:17, where the unfavorable sense is indicated by the context, not by the verb. Men of low estate. The Greek is ambiguous and may refer either to lowly men or to lowly things. The Greek word for “lowly” or “humble” (tapeinos) is consistently used of persons elsewhere in the NT, but it is not impossible that in this context Paul is speaking of “humble duties” or “lowly tasks.” Whichever is his meaning, the emphasis is upon humility. It seems that most of the members in the early Christian church were poor, and the few who were wealthy may have been tempted to look with some disdain upon their lowlier brethren (see James 2:1–9). But such a lack of love and sympathy would make it impossible for believers to “be of the same mind one toward another.” Therefore Christians must have a mind such as Jesus had. Even though He was divine, He did not mind “high things.” Rather, He “took upon him the form of a servant” and “humbled himself,” so that He could associate with lowly, sinful people and work with them for their salvation (Phil. 2:5–8). If the son of God was willing to stoop so low through love for His corrupted creatures, surely grateful Christians should be willing to “condescend” to associate with any of their fellow mortals (see GW 330–336). See on James 1:9, 10. Wise in your own conceits. Literally, “wise by yourselves,” meaning “wise in your own opinions” (cf. on ch. 11:25). Such pride of opinion is an offense against Christian love, for it implies the despising of the opinions of others and ultimately of even the

counsels of God. Therefore Isaiah warns, “Woe unto them that are wise in their own eyes, and prudent in their own sight!” (Isa. 5:21; cf. Prov. 3:7). The Christian whose mind has been renewed will not trust in the conceit of his own superior skill and understanding and refuse to listen to the advice of others. On the contrary, in love and humility he will respect the judgment of his fellow believers and keep his mind open and teachable. He will be ready to recognize and acknowledge his own limitations and errors and to learn from others.

Recompense. Or, “requite,” “pay back,” “repay.” For the principle here stated see on Matt. 5:38–48. Love returns good for evil and works to bring blessing, not destruction, to others (see Rom. 12:14; 1 Cor. 13:5, 6; 1 Thess. 5:15; 1 Peter 3:9). Provide. Gr. pronoeō, “to take thought beforehand.” Things honest. Gr. kala, “good things,” “noble things,” “right things.” Paul may be alluding to the LXX of Prov. 3:4. In order to disarm opposition, the Christian should use much forethought so that his conduct, because of its transparent goodness and justice, will not only be blameless in the sight of God but may also seem right in the sight of all men. Followers of an unpopular cause who wish to persuade others of the truth and excellence of their message, must see to it that their behavior is consistently above reproach. They must never give occasion for suspicion or offense. The Christian who wishes his light to shine before men so that they may see his good works and glorify his Father who is in heaven (Matt. 5:16) will never engage in activities or enterprises of a doubtful character that might bring not only himself but also the whole Christian body into disrepute. Paul was never afraid to incur opposition when duty and conscience so required. Nevertheless, he is here advising and exhorting Christians to exercise caution and foresight, so as not to offend unnecessarily and thereby stir up the hostility of others. This is the course dictated not only by love but also by good, practical sense. It is impossible to persuade and antagonize people at the same time.

Ellen G. White

As much as lieth in you. Literally, “as to that which proceeds from you,” meaning, “so far as it depends on you.” The connection with the previous verse is quite apparent. So far as the Christian is concerned, he is to do everything he can to maintain peace. But there are times when fidelity to principle may necessitate his incurring the antagonism of others. Therefore Paul adds the qualification, “if it be possible.” The record of Paul’s own life, which was one of almost constant conflict, shows that it is not always possible to be at peace. In a world whose prince is Satan, soldiers of Christ must not expect that all will be peace. Nevertheless, the Christian must see to it that whenever the peace is broken, it is not his fault.

Dearly beloved. Gr. agapētoi. The KJV sometimes translates this word literally, “beloved” (see Rom. 1:7; 9:25; 11:28; 16:12; Eph. 1:6; etc.) and sometimes adds a qualifying “dearly” (see 1 Cor. 10:14; 2 Cor. 7:1; 12:19; Phil. 4:1; etc.). Avenge not. The word order in the Greek is “do not avenge yourselves, beloved.” Give place unto wrath. Literally, “give place unto the wrath.” The definite article before “wrath” indicates that the reference is to the wrath of God (cf. on ch. 5:9). This interpretation is confirmed by the following words, “vengeance is mine; I will repay.” “Give place” means “give room” for the avenging wrath of God to work. Christians are never to attempt to seek revenge upon those who treat them unjustly. They should leave

the matter with God. Only a perfect, all-knowing, all-loving God can rightly judge and justly punish evildoers. Both the language and the thought of this injunction are illustrated by Eph. 4:27, where Paul explains that by avenging ourselves we “give place to the devil.” Those who are filled with thoughts of revenge are giving opportunity for Satan to inspire anger, hatred, and bitterness, whereas they should be encouraging the growth of the fruits of the Spirit—love, joy, peace, and long-suffering (Gal. 5:22). Two other interpretations of this passage have sometimes been held. One is, “Allow time or space for your own anger to cool.” The other is, “give room for, that is, yield to, the anger of your opponent.” However, neither of these interpretations suits the Greek or the context. It is written. The quotation is from Deut. 32:35. Compare Heb.10:30. In Deuteronomy this statement is a warning to God’s people. In Hebrews it is directed to apostates. But here in Romans it is used as a consolation to God’s unjustly persecuted people. God will avenge them in due time, for “shall not God avenge his own elect, which cry day and night unto him?” (Luke 18:7; cf. Deut. 32:40–43; 2 Thess. 1:6–10; Rev. 6:9–11). Vengeance. Gr. ekdikēsis, “vindication,” “retribution,” “punishment” (cf. Acts 7:24; 2 Cor. 7:11; 1 Peter 7:14). The idea of personal vindictiveness must be eliminated from the word as used here of God’s avenging justice. It means rather the full meting out of justice to all parties. In the day of God’s vengeance the wicked will receive the inevitable consequences of their own choice. By their lives of rebellion they have placed themselves so out of harmony with God that His very presence is to them a consuming fire (2 Thess. 1:6–10; Rev. 6:15–17). “The glory of Him who is love will destroy them” (DA 764).

Ellen G. White

If thine enemy. The quotation is from Prov. 25:21, 22. Coals of fire. That is, live coals. See on Prov. 25:22. Kindness is the best vengeance that a Christian can take against an enemy. That heaping coals of fire on an opponent’s head must mean an act of love rather than of malice is clearly indicated by both the OT and NT contexts. The passage in Prov. 25:22 closes with these words, not quoted here by Paul, “and the Lord shall reward thee,” namely, for the good deeds done to your enemy. Similarly in the present context, the general meaning is summed up in the words, “Be not overcome of evil, but overcome evil with good” (Rom. 12:21).

Be not overcome of evil. The infliction of vengeance is a sign, not of strength, but of weakness. The one who allows his temper to be stirred up and his Christian principles of love and self-control to be abandoned suffers defeat. But the person who represses the desire for revenge and turns a wrong done to him into an opportunity for showing kindness gains a victory over himself and over the powers of evil. This is not only nobler in itself but will be much more effective. It may disarm an enemy (cf. Prov. 15:1) and win another soul. Thus God has not meted out to sinners the vengeance they have long deserved, but rather has overwhelmed them with love and mercy. And it is the goodness, forbearance, and long-suffering of God that lead men to repentance (Rom. 2:4). The Christian who is being transformed into the image of God (ch. 12:2) will show by his treatment of his enemies that day by day his character is becoming more and more like the character of God, who is love (1 John 4:8)