v. 1
CAPÍTULO 12 Ro 12:1-21. Deberes de los creyentes, generales y particulares. La enseñanza doctrinal de esta Epístola es ahora seguida por una serie de exhortaciones al deber práctico. Y primero, el deber que todo lo abarca. 1. Así que, hermanos, os ruego—en vista de todo lo que se ha expuesto en la parte anterior de esta Epístola. por las misericordias de Dios—esas misericordias, cuya naturaleza libre e inmerecida, glorioso Canal y frutos salvíficos han sido expuestos con tanta extensión. que presentéis—Véase en Ro 6:13, donde tenemos la misma exhortación y la misma palabra allí traducida "rendir" (como también en Ro 12:16, 19). vuestros cuerpos—es decir, "vosotros mismos en el cuerpo", considerado como el órgano de la vida interior. Así como es a través del cuerpo que todo el mal que hay en el corazón no renovado se manifiesta y actúa de manera palpable, así también es a través del cuerpo que todos los principios y afectos de gracia de los creyentes se revelan en la vida exterior. La santificación se extiende a todo el hombre (1 Ts 5:23, 24). en sacrificio vivo—en glorioso contraste con los sacrificios legales, que, salvo que fueran inmolados, no eran sacrificios en absoluto. La muerte del único "Cordero de Dios, que quita el pecado del mundo", ha barrido todas las víctimas muertas del altar de Dios, para hacer lugar a los redimidos mismos como "sacrificios vivos" a Aquel que "le hizo ser pecado por nosotros"; mientras que cada expresión de sus corazones agradecidos en alabanza, y cada acto impulsado por el amor de Cristo, es en sí mismo un sacrificio a Dios de olor grato (He 13:15, 16). santo—Así como las víctimas levíticas, cuando se ofrecían sin mancha a Dios, eran consideradas santas, así los creyentes, "rindiéndose a Dios como vivos de entre los muertos, y sus miembros como instrumentos de justicia para Dios", son, en Su estimación, no ritual sino realmente "santos", y así agradable—"bien complaciente" á Dios—no como las ofrendas levíticas, meramente como símbolos designados de ideas espirituales, sino objetos, intrínsecamente, de complacencia divina, en su carácter renovado, y en su querida relación con Él a través de Su Hijo Jesucristo. que es vuestro racional—más bien, "racional" culto—en contraste, no con la insensatez de la adoración de ídolos, sino con la ofrenda de víctimas irracionales bajo la ley. Desde este punto de vista, la presentación de nosotros mismos, como monumentos vivos de la misericordia redentora, se llama aquí "nuestro culto racional"; y ciertamente es la ocupación más racional y exaltada de las criaturas racionales de Dios. Así 2 Pe 1:5, "para ofrecer sacrificios espirituales, aceptables a Dios por medio de Jesucristo".
v. 2
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2. And be ye not conformed to this world--Compare Ep 2:2; Ga 1:4, Greek. but be ye transformed--or, "transfigured" (as in Mt 17:2; and 2Co 3:18, Greek). by the renewing of your mind--not by a mere outward disconformity to the ungodly world, many of whose actions in themselves may be virtuous and praiseworthy; but by such an inward spiritual transformation as makes the whole life new--new in its motives and ends, even where the actions differ in nothing from those of the world--new, considered as a whole, and in such a sense as to be wholly unattainable save through the constraining power of the love of Christ. that ye may prove--that is, experimentally. (On the word "experience" see on Ro 5:4, and compare 1Th 5:10, where the sentiment is the same). what is that--"the" good and acceptable--"well-pleasing" and perfect, will of God--We prefer this rendering (with Calvin) to that which many able critics [Tholuck, Meyer, De Wette, Fritzsche, Philippi, Alford, Hodge] adopt--"that ye may prove," or "discern the will of God, [even] what is good, and acceptable, and perfect." God's will is "good," as it demands only what is essentially and unchangeably good (Ro 7:10); it is "well pleasing," in contrast with all that is arbitrary, as demanding only what God has eternal complacency in (compare Mi 6:8, with Jr 9:24); and it is "perfect," as it required nothing else than the perfection of God's reasonable creature, who, in proportion as he attains to it, reflects God's own perfection. Such then is the great general duty of the redeemed--SELF-CONSECRATION, in our whole spirit and soul and body to Him who hath called us into the fellowship of His Son Jesus Christ. Next follow specific duties, chiefly social; beginning with Humility, the chiefest of all the graces--but here with special reference to spiritual gifts.
v. 3
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3. For I say--authoritatively through the grace given unto me--as an apostle of Jesus Christ; thus exemplifying his own precept by modestly falling back on that office which both warranted and required such plainness towards all classes. to every man that is among you, not to think, &c.--It is impossible to convey in good English the emphatic play, so to speak, which each word here has upon another: "not to be high-minded above what he ought to be minded, but so to be minded as to be sober-minded" [Calvin, Alford]. This is merely a strong way of characterizing all undue self-elevation. according as God hath dealt to every man the measure of faith--Faith is here viewed as the inlet to all the other graces, and so, as the receptive faculty of the renewed soul--that is, "as God hath given to each his particular capacity to take in the gifts and graces which He designs for the general good."
vv. 4-5
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4-5. For as we have many members, &c.--The same diversity and yet unity obtains in the body of Christ, whereof all believers are the several members, as in the natural body.
vv. 6-8
6-8. De manera que, teniendo diferentes dones según la gracia que nos es dada—Aquí, obsérvese, todos los dones de los creyentes por igual son vistos como comunicaciones de pura gracia. si el de profecía—esto es, de enseñanza inspirada (como en Hechos 15:32). Cualquiera que hablaba con autoridad divina—ya sea con referencia al pasado, al presente o al futuro—era llamado profeta (Éxodo 7:1). úsesse conforme á la medida de la fe—más bien, "de nuestra fe". Muchos expositores católicos y algunos protestantes (como Calvino y Bengel, y, aunque con vacilación, Beza y Hodge), traducen esto como "la analogía de la fe", entendiendo por ello "el tenor general" o "regla de fe", divinamente entregada a los hombres para su guía. Pero esto va en contra del contexto, cuyo objeto es mostrar que, como todos los dones de los creyentes son según su respectiva capacidad para ellos, no deben envanecerse por ellos, sino usarlos puramente para sus fines propios.
v. 9
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9. Let love be without dissimulation--"Let your love be unfeigned" (as in 2Co 6:6; 1Pe 2:22; and see 1Jo 3:18). Abhor that which is evil; cleave to that which is good--What a lofty tone of moral principle and feeling is here inculcated! It is not, Abstain from the one, and do the other; nor, Turn away from the one, and draw to the other; but, Abhor the one, and cling, with deepest sympathy, to the other.
v. 10
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10. Be, &c.--better, "In brotherly love be affectionate one to another; in [giving, or showing] honor, outdoing each other." The word rendered "prefer" means rather "to go before," "take the lead," that is, "show an example." How opposite is this to the reigning morality of the heathen world! and though Christianity has so changed the spirit of society, that a certain beautiful disinterestedness and self-sacrifice shines in the character of not a few who are but partially, if at all under the transforming power of the Gospel, it is only those whom "the love of Christ constrains to live not unto themselves," who are capable of thoroughly acting in the spirit of this precept.
v. 11
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11. not slothful in business--The word rendered "business" means "zeal," "diligence," "purpose"; denoting the energy of action. serving the Lord--that is, the Lord Jesus (see Ep 6:5-8). Another reading--"serving the time," or "the occasion"--which differs in form but very slightly from the received reading, has been adopted by good critics [Luther, Olshausen, Fritzsche, Meyer]. But as manuscript authority is decidedly against it, so is internal evidence; and comparatively few favor it. Nor is the sense which it yields a very Christian one.
v. 12
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12. Rejoicing, &c.--Here it is more lively to retain the order and the verbs of the original: "In hope, rejoicing; in tribulation, enduring; in prayer, persevering." Each of these exercises helps the other. If our "hope" of glory is so assured that it is a rejoicing hope, we shall find the spirit of "endurance in tribulation" natural and easy; but since it is "prayer" which strengthens the faith that begets hope and lifts it up into an assured and joyful expectancy, and since our patience in tribulation is fed by this, it will be seen that all depends on our "perseverance in prayer."
v. 13
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13. given to hospitality--that is, the entertainment of strangers. In times of persecution, and before the general institution of houses of entertainment, the importance of this precept would be at once felt. In the East, where such houses are still rare, this duty is regarded as of the most sacred character [Hodge].
v. 14
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14. Bless--that is, Call down by prayer a blessing on. them which persecute you, &c.--This is taken from the Sermon on the Mount (Mt 5:44), which, from the allusions made to it, seems to have been the storehouse of Christian morality among the churches.
v. 15
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15. Rejoice with them that rejoice; and weep--the "and" should probably be omitted. with them that weep--What a beautiful spirit of sympathy with the joys and sorrows of others is here inculcated! But it is only one charming phase of the unselfish character which belongs to all living Christianity. What a world will ours be when this shall become its reigning spirit! Of the two, however, it is more easy to sympathize with another's sorrows than his joys, because in the one case he needs us; in the other not. But just for this reason the latter is the more disinterested, and so the nobler.
v. 16
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16. Be--"Being" of the same mind one toward another--The feeling of the common bond which binds all Christians to each other, whatever diversity of station, cultivation, temperament, or gifts may obtain among them, is the thing here enjoined. This is next taken up in detail. Mind not--"not minding" high things--that is, Cherish not ambitious or aspiring purposes and desires. As this springs from selfish severance of our own interests and objects from those of our brethren, so it is quite incompatible with the spirit inculcated in the preceding clause. but condescend--"condescending" to men of low estate--or (as some render the words), "inclining unto the things that be lowly." But we prefer the former. Be not wise in your own conceits--This is just the application of the caution against high-mindedness to the estimate we form of our own mental character.
v. 17
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17. Recompense--"Recompensing," &c.--(See on Ro 12:14). Provide--"Providing" things honest--"honorable" in the sight of all men--The idea (which is from Pr 3:4) is the care which Christians should take so to demean themselves as to command the respect of all men.
v. 18
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18. If it be possible--that is, If others will let you. as much as lieth in you--or, "dependeth on you." live peaceably--or, "be at peace." with all men--The impossibility of this in some cases is hinted at, to keep up the hearts of those who, having done their best unsuccessfully to live in peace, might be tempted to think the failure was necessarily owing to themselves. But how emphatically expressed is the injunction to let nothing on our part prevent it! Would that Christians were guiltless in this respect!
vv. 19-21
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19-21. avenge not, &c.--(See on Ro 12:14). but rather give place unto wrath--This is usually taken to mean, "but give room or space for wrath to spend itself." But as the context shows that the injunction is to leave vengeance to God, "wrath" here seems to mean, not the offense, which we are tempted to avenge, but the avenging wrath of God (see 2Ch 24:18), which we are enjoined to await, or give room for. (So the best interpreters).