Chapter 12

1 Therefore I beseech you brothers, by the mercies of God, that you give your bodies a lively sacrifice, holy, and acceptable to God, which is your reasonable service. 2 And fashion not yourselves to this world: but be changed in the renewing of your mind: that you may prove what is the good will of God, acceptable and perfect.

After Paul has handled those things, at which it was meet he should begin, in the erecting the kingdom of God: namely, that righteousness is to be sought for of God only, that salvation must come to us by his only mercy, that the sum of all good things, is laid up for us, and daily offered in Christ only: Now very aptly he passes to the reformation of manners. Seeing by that healthful knowledge of God and Christ, the soul is as it were regenerate, into a celestial life: and by godly exhortations and precepts, the life itself is after a sort framed and fashioned. For in vain do you go about to show the practice or study of composing and ordering the life, if first you do not show to men that the original of all righteousness is in God, and Christ: which is to raise them from the dead. And this is the principal difference of the Gospel, and Philosophy. For although the Philosophers do treat of manners very excellently, and with great commendation of wit, yet notwithstanding whatever beauty appears in their precepts, it is like a fair building of a house without a foundation: because the principles being omitted they propound a maimed doctrine, not unlike a body without a head. Neither is the manner of teaching used in Popery much unlike. For although by the way they make mention of the faith of Christ, and the grace of the Holy Spirit, yet it is apparent how they come nearer to profane philosophers, than to Christ and his Apostles. And as the Philosophers before they put down laws touching manners, treat first of the end of goodness, and search out the original of virtues, from where afterward they draw, and derive all duties: so here Paul sets down the original from where all the [reconstructed: parts] of holiness follow: namely, that we are redeemed of the Lord to this end, that we should consecrate ourselves and all our members to him. But it is necessary to examine every part.

1 I beseech you by the mercies of God. We know that godless men do exceedingly abuse to the dissoluteness of the flesh, whatever is spoken in the scripture, of the goodness of God. Again, hypocrites, as though the grace of God extinguished the study of a godly life, and opened the door of boldness to sin, they do maliciously as much as in them is, obscure the knowledge of it. But this contestation or beseeching does teach, that men can never seriously worship God, nor be sufficiently provoked to his fear and obedience, until they know how much they are indebted to his mercy. The Papists count it enough if by terror they wrest from men a certain (I know not what) forced obedience. But Paul, that he might bind us to God, not with a servile fear, but with a voluntary and cheerful love of righteousness, allures us by the sweetness of his grace wherein our salvation is contained: and with all he charges us with ingratitude, unless, having experience of so bountiful and liberal a Father, we study again to dedicate ourselves wholly to him. And so much the more efficacy has Paul in this his exhortation, as he excels all others in setting forth the grace of God. For that heart must needs be harder than iron, which through the doctrine he taught above, is not inflamed with the love of God, whose bountifulness towards him he feels to be so plentiful. Where then are they which think, that all exhortations to honesty of life are taken away, if the salvation of men be reposed in the only grace of God: seeing a godly heart is not so much prepared to the obedience of God by any precepts, or others, as by the serious meditating upon the goodness of God towards him? Here also we may see the lenity of the Apostle's spirit, who had rather deal with the faithful, by admonitions and friendly beseechings, than by severe commandments: because he knew he should profit more this way, with those that are tractable. That you give your bodies. This is then the entrance of the right course to good works, if we understand that we are consecrated to the Lord. For thereupon it follows, that we must cease to live to ourselves, to the end all the actions of our life, might tend to his obedience. Therefore here are two things to be considered. First, that we are the Lord's, secondly, that therefore we ought to be holy: because it is unseemly for the holiness of God, that anything should be offered to him, which was not first consecrated to him. This being put down, it follows, we must meditate of holiness all our life long: yes it is a kind of sacrilege, if we fall to uncleanness: because it is nothing else, than to profane a sanctified thing. And everywhere a marvelous propriety of words is kept. First, he says, our body must be offered in sacrifice to God, whereby he insinuates, that we are not now in our own power, but altogether brought into the power of God. Which cannot otherwise come to pass, unless we renounce ourselves, and so deny ourselves. Secondly, by adding of epithets, he declares what kind of sacrifice that must be. For by calling it living, he signifies, we are offered to the Lord of this condition, that our former life being killed in us, we might be raised up to newness of life. Under the name of sanctity or holiness, he notes that of which we said, it is proper to the sacrifice: for then it is a sacrifice indeed, when sanctification goes before. The third epithet, when he admonishes that our life is then framed aright, when we direct this our sacrifice to the pleasure of the Lord. And also it brings to us a rare consolation, in that he teaches our study is pleasing and acceptable to God, when we resign ourselves over to innocence and holiness. By bodies he means not only bones and skin, but the whole mass whereon we consist: and he has used that word, whereby he might best by the figure Synecdoche, set forth all our parts. For the members of the body are instruments to execute our actions by. Otherwise he requires of us, not only integrity of body, but also of spirit, as he does to the Thessalonians. Whereas he bids offer or present, therein is an allusion to the sacrifices of Moses, which are offered at the altar as in the sight of God: however he declares how ready we ought to be to receive the commandments of God, that without all delay we may obey them. Whereby we gather that all they do nothing else but err and wander miserably, whose purpose is not to worship the Lord. Here also we see what sacrifices Paul commends to the Christian Church. For being reconciled by the only sacrifice of Christ, through his grace we are all made priests, to dedicate ourselves and all that is ours to the glory of God.

There remains no sacrifice of reconciliation, and it were great contumely done against the cross of Christ to erect any. Your reasonable service. I think this clause was added, the better to explicate and confirm that which went before: as though it were said, if you mind from your heart to serve God, give yourselves for a sacrifice to God, for this is the right service of God, from which whoever departs, are but perverse worshippers. If God be then worshipped aright, when we examine all things to his rule, let all feigned worshippings go: which he does worthily abhor, because he esteems more of obedience than sacrifice. Indeed the inventions of men please them, and they brag (as Paul says in another place) a vain show of wisdom: but we hear what the heavenly judge denounces of the contrary by the mouth of Paul.

For by calling that a reasonable service, which he commands, whatever we go about without the rule of his word, he rejects as foolish, sottish, and rash enterprises.

2 And fashion not yourselves to this world. This word world, albeit it has many significations, here is taken for the wisdom and manners of men, to which (not without cause) he forbids us to be conformed. For seeing the whole world is set on mischief, it is fitting we should put off whatever is human, or belonging to the old man, if we will truly put on Christ. And lest that be doubted on, he shows it by the contrary, when he bids us be transformed into the newness of mind. For these are usual contraries of the Scripture, whereby a thing is more clearly expressed.

And note here what kind of innovation is required of us: namely, not of the flesh only, as the Sorbonists, which take this word for the inferior part of the soul: but of the mind which is the most excellent part of us, and to which the Philosophers ascribe the principality. For they call it Hegemonicon, that is, the prince or principal spirit, and reason is feigned to be a very wise queen. However, Paul does throw her out of her throne: and so, brings her to nothing, while he teaches that we must be renewed in mind. For however we flatter ourselves, yet that sentence of Christ is true, that man must be born again which will enter into the kingdom of God. Seeing both in mind and heart we are altogether void of the righteousness of God.

That you might prove what is the will of God. Here you have the end for which we ought to put on a new mind: namely, that both our own and all other men's counsels, and desires being rejected, we might intend upon the only will of God, the knowledge of which is true wisdom. And if the renewal of the mind be necessary to this, that we might prove what is the will of God: hereby it appears how contrary it is to God. The epithets are added, and serve to the commendation thereof, that we might strive to it with greater alacrity. And surely to bring our perversity into an order, it is necessary that the true praise of righteousness and perfection be ascribed to the will of God. The world persuades itself, that those works it has done, are good: Paul cries out on the contrary, that we must examine by the commandments of God, what is right, and good.

The world delights itself, and takes great pleasure, in its own inventions: but Paul affirms, that nothing pleases God, except that which he commands. The world, that it might find perfection, slides from the word of God to new inventions: Paul putting perfection in the will of God, shows how they are deluded with a false imagination: if any pass that mark.

3 For I say by the grace which is given to me, to every one of you, let no man stand high in his own conceit above that which is meet for him, but let him be wise to sobriety: as God has given to every man the measure of faith,

3 For I say by the grace. If you do think that the causal particle is not superfluous, then this sentence shall agree well with the former. For seeing now, he would have our whole study consist, in seeking for the will of God, the next thing was, to draw us from vain curiosity. Yet seeing the causal particle is often superfluous with Paul, you may take it for a simple affirmation: for so also the sense will stand very well.

But before he commands, he says, he has authority given him, to the end they might listen to him, no less than to the voice of God himself: for his words are as much in value, as if he said, I speak not of myself: but being an ambassador of God, I bring to you the commandments he has enjoined me. By grace (as before) he means his Apostleship, whereby he commends the goodness of God therein, and withal insinuates, that he did not rashly intrude himself, but that he was chosen by the calling of God. So then he getting to himself authority, by this preface, does bind the Romans with a necessity of obeying, unless they would despise God in the person of his minister.

Then follows the precept, whereby he both draws us, from the searching of those things, which do nothing but trouble men's minds, for they do not edify: and also forbids lest any should take more upon him, than his capacity and calling will bear. And withal admonishes, that we only think and meditate those things, which may make us sober and modest. For so I had rather understand it, than according to that Erasmus does translate it, that no man think proudly of himself. Both because this sense is somewhat further fetched, and that other agreed better to the text. This sentence, Besides that is meet for him to understand. Declares what he meant by the former word Huperphronein: that is, to be insolent, or think above measure of himself: namely, that we exceed the measure of wisdom or being wise, if we busy ourselves about those things, of the which it is not meet we should be careful. To be wise to sobriety: is to be given to those studies, whereby you perceive you may learn and be taught modesty. As God has given every man. Unicuique vt diuisit deus. Here is the figure called Anastrophe, or inversion of words, for, as to every man God has given. And here truly is the manner of that sober wisdom he spoke of, expressed. For seeing there is a diverse distribution of graces, then every man proposes to himself the best means or measure of wisdom or being wise, when he keeps himself within the compass of that grace or gift of faith, which is given to him. So then there is a superfluous seeking of wisdom, not only in superfluous things, and things unprofitable to be known: but also in those, the knowledge of which otherwise is profitable: when we respect not what is given to us, but rashly and boldly exceed the measure of our understanding, which importunity, God will not suffer unrevenged. For we may see oftentimes, with what trifles they are carried about, who, through foolish ambition lift up themselves beyond those bounds are set for them. The substance is, this is a part of our reasonable sacrifice, when every one by a gentle and tractable spirit, does yield himself to be ruled and ordered of God. Finally, when he opposes faith against human judgment, he restrains us from our own likings, and withal purposely adds the measure, that the faithful should also humbly keep themselves, within the compass of their defect.

4 For as in one body we have many members, and all members have not the same office:

5 So we being many are one body in Christ, the members one of another.

6 Seeing that we have diverse gifts, according to the grace given to us: whether prophecy, according to the proportion of faith.

7 Or ministration in his ministry, or he which teaches in doctrine.

8 Or he which exhorts in exhortation: or he which gives in simplicity: or he that rules, in diligence: or he that has mercy in cheerfulness.

4 For as in one body. Now he confirms that same, which he said before of limiting the wisdom of every one according to the measure of faith, by the calling of all the faithful. For we are called of this condition, that we should as it were grow up into one body: seeing Christ has ordained that society and connection among all the faithful, which is among the members of a man's body: and because men could not come into such a unity by themselves, he is made the bond of that conjunction. Seeing then that reason which is seen to hold in a man's body ought to be also in the society of the faithful: by that similitude he proves, how necessary it is for every one to consider what is convenient for his nature, capacity and calling. Furthermore this similitude has diverse parts, chiefly after this manner it is to be applied to the present cause, that as the members of one body have distinct offices, and all things distinct, for no member either holds all offices together, or takes to him the offices of others: so has God given to us diverse gifts, by which discretion or diversity he has ordained what order he would have to be kept among us: that every one should govern himself according to the measure of his gift, and should not intrude himself into the offices of others: neither should one covet to have all things together, but being content with his state, should willingly abstain from usurping other men's turns. However when in express words he notes that communion which is among us, withal he insinuates, how great diligence, there ought to be in every one, to bestow those gifts they enjoy, to the common profit of the body.

6 We having gifts. Paul does not simply now preach of the maintaining of brotherly love among us: but he commends modesty, which is the moderator of our whole life. Every man covets to have so much, that he might not stand need of any help of his brethren: but this is the bond of mutual communication, while no man has sufficient for himself, but is constrained to borrow of others. I confess therefore that the society of the godly cannot stand, but while every one being content with his own measure, does impart to his brethren of those gifts he has received, and again does suffer himself to be helped by other men's gifts. But Paul's meaning was chiefly to beat down that pride which he knew to be grafted in men, and lest any man should be grieved that all things are not given to him: he admonishes, that not without the good counsel of God, every one has his part given to him: because it is necessary for the common benefit of the body, that none should be so furnished with the fullness of gifts, lest he should securely despise his brethren. Here then we have the principal scope, to which the Apostle tends: namely, that all things are not meet for all men, but the gifts of God are so disposed, that every one might have his finite portion: and every one ought so to intend, in bestowing his gifts to the edification of the Church, that no man having left his own function, should take upon him another man's. For by this decent order, as it were due proportion, the intact state of the church is saved: when every man does so bestow that he has received to the common profit of others, that he does not hinder others. He which perverts this order, fights against God by whose ordinance it is ordained. For the difference of gifts did not spring from the will of men, but because it has pleased the Lord so to dispose his grace.

Whether Prophesying. Now by bringing in certain particulars for example, he shows how every man ought to be occupied in his gift, as in keeping his station. For every gift has its end proposed, from which to decline, is to corrupt the gifts themselves. And whereas the speech is somewhat confused, we may so compose it, that the conclusion begin here. He therefore which has the gift of prophesying, let him examine it to the proportion of faith: he that has an office, let him use it to administration: he that has doctrine, let him use it to teach, etc.

They who shall behold this mark, shall conveniently keep themselves within their bounds. However this place is diversely taken. For there be some which by prophesying understand the faculty of divination, which was of force about the beginning of the Gospel in the Church: as it pleased the Lord then to set forth the dignity and excellence of his Church by all means.

And they think that that which is added, according to the proportion, is to be referred to all the branches. But I had rather follow them, who extend this word further, namely to a peculiar gift of revelation, that a man do rightly and learnedly play the part of an interpreter in opening the will of God.

Therefore prophesying at this day among Christians is almost nothing else, than a right understanding of the scripture, and singular gift of expounding the same, since all the old prophecies, and oracles of God have been finished in Christ, and his Gospel. For in this sense Paul has put it, when he says, I would you could speak with tongues: but rather that you did prophesy. We know in part, and we prophesy in part. And it appears not, that Paul's meaning is here, only to recite those marvelous graces, whereby Christ adorned his gospel at the first: but rather we see that ordinary graces only, and such as abide continually in the Church, are reckoned. Neither do I think that reason to be firm, which is objected, namely, that the Apostle need not to have said that, to those who by the Spirit of God could not call Christ Anathema.

For seeing in another place he testifies, that the spirit of the prophet is subject to the prophet, and he bids him that spoke first, to hold his peace if any revelation be made to another that sits by: after the same manner he may here admonish those who prophesy in the Church, that they should apply their prophesyings to the rule of faith, lest at any time they err from the line. Under the name of faith he signifies the first principles of religion, to which whatever doctrine is found not agreeing, even thereby it is condemned for false. In the other branches there is less difficulty. He that is (says he) ordained a minister let him discharge his duty by ministering, that he may be answerable to his name. As straightway he commends to teachers, under the name of doctrine, sound edification, in this sense, he that excels in doctrine, let him know that the end thereof is, that the Church be truly taught, and let him study this one thing, that he may make the Church wiser by his doctrine.

For he is a doctor or teacher, who forms or instructs the Church by the word of truth. He that excels in the gift of exhorting, let him regard this end, that he may exhort effectually.

And although these offices have great affinity, indeed and also connection between themselves: yet they cease not therefore to be diverse. No man can exhort without doctrine: yet is not he that teaches straightaway endowed with the gift of exhorting. Now no man prophesies, or teaches, or exhorts, but he ministers: but it is sufficient if we keep that distinction, which we see in the gifts of God, and know to be fitting for the order of the Church.

8 He which gives in singleness. Out of these latter branches we see plainly, that here is declared to us, what is the lawful use of the gifts of God. By givers, of which he speaks here, he understands not those which give of their own, but Deacons, who were appointed for the distribution of the public goods of the Church. By those who show mercy, he understands widows, and other ministers, who according to the custom of the old Church were ordained to see to the sick. For they are two diverse offices, to minister necessary things to the poor, and to bestow their labor in seeing to them. However to the first he assigns simplicity, whereby without fraud, and partiality, they should faithfully distribute those things that are committed to them: of these he would have obedience shown with cheerfulness, lest by their moroseness (as it often comes to pass) they spoil their offices of grace or graciousness. For as nothing more comforts him that is sick, or afflicted by any other manner of way, than when he sees the minds of men cheerful, and ready to help him: so if he sees unwillingness in their countenance of whom he is helped, he will take it to his reproach.

Although he properly calls those rulers, to whom the ministration of the Church was committed (and they were seniors, who ruled and governed others, and exercised the censure for manners) yet that which he says of them, may generally be applied to all kinds of superiors. For it is no small care that is required of those, who are to provide for the safety of all, neither is a slender diligence looked for of them, who ought to watch night and day, for the health of all men. Although the estate of that time shows that Paul did not speak of all superiors, because then there were no godly magistrates: but of the seniors who were the correctors of manners.

9 Let love be without dissimulation: avoiding that is evil, and cleaving to that is good.

10 Being ready to love one another with a brotherly love, preventing one another with honor.

11 Not lazy in business, fervent in spirit, serving the time.

12 Rejoicing in hope, patient in tribulation, persevering in prayer.

13 Communicating to the necessity of the saints, following after hospitality.

9 Let love be without dissimulation. Now, he being about to speak of particular duties, very fittingly he begins at charity, which is the bond of all perfection. And concerning that, he commands (as it is often necessary) that all dissimulations laid apart, it might proceed from pure sincerity of mind. For it is a hard matter to say, how wise for the most part all men are to counterfeit charity, which in deed they have not. For they do not only deceive others but also themselves, while they persuade themselves, that they are beloved very well of them, whom they themselves do not only neglect, but also in truth reject. Therefore Paul here declares that only for charity, which is void of all dissimulation: and every man may easily bear witness himself, whether he have anything in the secret of his heart, that is against charity. These words of good and evil, which follow straightway in the text, have not a general signification: but he has put evil for that malicious iniquity, whereby men are hurt: and good, for that bountifulness, whereby they are helped. And here is a usual antithesis of the Scripture, when vices are first forbidden, and virtues then commanded.

In the participle Apostugountes, that is avoiding or putting away, I neither have followed Erasmus, nor the old interpreter, who have translated it, hating, but (in my judgment) the meaning of Paul was, to express somewhat more: and the vehemency in the word avoiding or putting away, does better answer the contrary member: where he does not only bid that we should be bountiful, but also cleave to it.

10 Being ready to love one another. He cannot persuade himself that he has ever said enough in showing the fervency of that love, with which we ought to embrace one another. For he both calls it brotherly, and the affection thereof storgen, which of the Latins is called mutual pity among kinsfolk. And such ought that to be, with which we embrace the sons of God. Which thing that it might come to pass, he adds a precept very necessary for the preserving of good will or benevolence, that every one for his part give honor to his brothers. For there is no more effectual poison to the estranging, or alienating of the minds of men, than when any thinks he is despised. If by honor, you understand all kinds of duty, I am not greatly against it: however I like the first interpretation better. For as nothing is more contrary to brotherly concord, than contumely growing of pride, when others being neglected, every one advances himself: so modesty is the best nurse of love, whereby it comes to pass, that every one honors others.

11 Not lazy in business. This precept is given us, not only because the life of Christians ought always to consist in doing, but because often our own interest being neglected, we ought to bestow our labors upon our brothers, even though they be not always good, but often most unworthy and ungrateful.

Finally, because in many duties we ought to forget ourselves, unless we be earnest with ourselves, and diligently strive to shake off all slothfulness, we can never be truly prepared to the obedience of Christ. And whereas it is added, fervent in spirit, he shows how we may obtain that we spoke of before. For our flesh (like an ass) is always lazy or slothful, and therefore has need of spurs: and it is only the fervency of the spirit that corrects our slothfulness: therefore the study of doing good requires a zeal, which the spirit of God kindles in our hearts. Why then, (will some say) does Paul exhort to this fervency? I answer, although it be the gift of God, yet it is the part of Christians, that sluggishness being shaken off, they receive that flame which is kindled from above: as it often comes to pass, that the motion of the spirit is choked and extinguished by our injury. To this also pertains the third, that we may serve the time, for as the course of this life is short, so the opportunity of doing good is soon past: therefore we ought more cheerfully make speed to the doing of our duty. So in another place Paul bids redeem the time, because the days are evil. The meaning may also be, that we might know to apply ourselves to the time, wherein there is great force. However, Paul seems to me to set that against intermission, ceasing, or leaving off, which he commands of serving the time. Furthermore, because in many old copies, Curio, is read, which word although at the first sight it seems strange, I dare not altogether reject. If so be the reading be accepted, I doubt not but the mind of Paul is, to refer all those duties that are done to our brethren, and whatever serves to the maintenance of charity, to the worship of God, that he might make the faithful more willing.

12 Rejoicing in hope. These three are both joined together among themselves, and also in a manner they seem to pertain to that, Serving the time. For he does best apply himself to the time, and uses the occasion to run on courageously, who puts his joy in the hope of the life to come, and bears tribulations patiently. However it be (for it is no great matter, whether you join them together, or separate them) first he forbids us to set our hearts upon the present good things, and in earth and earthly things to seek our joy, as though our felicity were there: but he bids us erect our minds to heaven, where we may enjoy perfect and full joy. If our rejoicing shall be contained in the hope of the life to come, thereupon shall patience grow in adversity: because no bearing of sorrow can oppress that joy. Therefore these two depend one on another, joy conceived of hope, and patience in adversity. For no man will cheerfully, and with a quiet mind, submit himself to bear the cross, but he who has learned to seek for his felicity out of the world, that with the consolation of hope, he may mitigate and qualify the bitterness of the cross. But because both these are far above our strength, we must be earnest in prayer, and beseech God continually, that he suffer not our hearts to faint, fall to the ground, or to be broken with adversity. Finally, Paul does not only provoke us to prayers, but plainly requires perseverance of us: because we have a continual warfare, and daily new conflicts arise, to the bearing whereof, indeed even the strongest are unfit, unless they now and then gather new strength. However, that we faint not, the best remedy is the continuance of prayer.

13 Serving the necessities of the saints, etc. He returns to the duties of charity, the chief whereof is to do good to those of whom we look for no recompense. Because therefore it almost commonly comes to pass, that they chiefly are despised, who above others are oppressed with poverty, and stand in need of help (for that is thought to be lost, which is bestowed upon them) God in a special manner commends them to us. For then we are truly charitable in deed, when we help our poor brethren, for no other cause, than to exercise our bountifulness. Now hospitality is not the last kind of charity: that is, benevolence and liberality which is shown toward strangers, because they chiefly are destitute of all things, and are far from their friends. We see then, that every one ought by so much the more to be cared for by us, as they are commonly more neglected of men. Note also the propriety of speech, in that he says we must communicate to the necessities of the saints: whereby he insinuates, that we ought, so to relieve the want of our brethren, as though we succored ourselves.

And he commands specially to help the saints. For although our charity ought to extend itself to all men, yet it ought with a singular affection to embrace those, who are of the household of faith, who are joined to us in a nearer manner.

14 Bless them which persecute you. Bless (I say) and curse not.

15 Rejoice with them that rejoice, and weep with them that weep.

16 Be of like affection one toward another: not thinking arrogantly of yourselves, but applying yourselves to base things. Be not wise in your own opinions.

14 Bless them, etc. Once I would have the reader admonished of this, that in every precept he does not curiously seek for a precise order: but to be content, here to have scattered precepts whereby he may be prepared to all the parts of a holy life: and those also drawn out of that principle, which the Apostle put down in the beginning of the chapter.

Straightway he will give charge of not requiting injuries done. Here now he requires something that is more hard, namely that we wish no harm to our enemies: but however they vex us, and deal discourteously with us, to wish to them all prosperity, and to pray to God for the same. Which meekness as it is more difficult, so it is more seriously to be labored for. For the Lord commands nothing, wherein he requires not our obedience. Neither is any excuse to be admitted, if we be void of that sense, whereby the Lord would have us to differ from the wicked, and children of this world. Indeed I confess, it is a hard thing, and altogether contrary to the nature of man: however nothing is so hard, but it is overcome by the power of God, which shall never be wanting to us, if we be not negligent to call for it.

And although you can scarcely find one who has profited so much in the law of God, that he can fulfill this precept: yet none can boast himself to be the son of God, or glory in the name of a Christian, who has not partly put on this mind, and daily fights with the contrary affection.

I said this was harder, than to remit vengeance when any is hurt. For some although they withhold their hands, and are not themselves carried with the fury of hurting, yet they could wish that destruction or damage might otherwise happen to their enemies. Indeed, and if they be so calm, that they wish no harm: yet scarcely one in a hundred will wish him to be safe of whom he has received injury: indeed, a good part burst forth into cursings. But God by his word, does not only bridle our hands from evil works: but also tames the bitter affections of our heart. And not that only, but also would have us careful for the health of those: who by hunting us wrongfully, bring destruction upon themselves.

Erasmus was deceived in the word Eulogein: because he observed not that it was opposed against cursings, and maledictions. For Paul in both of them would have God to be a witness of our patience, how not only we bridle the fury of our wrath in our wishes, but also by praying for their remission we testify that we are sorry for them, while they perish willfully.

15 Rejoice with them rejoice, etc. In the third place he puts a general sentence, that the faithful embracing one another with a mutual affection, do account the estate one of another common to them. And he recites the parts or the kinds in the first place, that they should rejoice with them that rejoice, and weep with them that weep, for so the nature of true love requires: that every one had rather mourn with his brother, than through pleasure or idleness, to behold his sorrow a far off. The substance then is, that we apply ourselves one to another as much as may be: and whatever condition come, that every one take upon him the feeling of another man's estate, whether to sorrow with him in adversity, or to rejoice with him in prosperity. And truly not to be glad at the happiness of one's brother is envy: and not to sorrow at his adversity, is inhumanity. Let then that likeness or mutual combination of affection be among us, which may together conform us to all affections.

16 Not being high minded. In Greek the Apostle speaks both more significantly, and more fitly for the Antithesis. Not cogitating (says he) [reconstructed: high] things, whereby he understands that it is not the part of a Christian man, ambitiously to aspire to those things, whereby he may excel others, neither to have proud spirits: [reconstructed: but] rather to meditate modesty and meekness.

For herein we excel before the Lord, and not in pride, or contempt of our brethren. A [reconstructed: precept] very aptly added to those that went before, for there is nothing in [illegible] that divides the unity that was spoken of: than while we advance ourselves, and to the end we may come to some higher place, look somewhat aloft.

This word, to them of the lower sort. I take in the neuter gender, that the Antithesis may become place. [reconstructed: Here] therefore all ambition is condemned, and [reconstructed: elation] of mind, which insinuates itself under the [illegible] of magnanimity. Seeing moderation or rather submission is the chief virtue of Christians, which had rather always give honor to others, than steal it from them. Hereunto is that like which follows: for there is nothing more that inflames the minds of men than the opinion of their own wisdom. His mind therefore is, that that being laid apart, we would also hear others, and obey their counsels. For whereas Erasmus turns [reconstructed: phronimos] arrogant, that is coacted and cold: because Paul should repeat the same thing twice, without any vehemence: however this is the best remedy to cure arrogance, that men be not too wise in their own opinion.

17 Rendering to no man, evil for evil: providing good things before all men.

18 If it may be, as much as in you lies, have peace with all men.

19 Not revenging yourselves, beloved: but give place to wrath. For it is written, vengeance is mine, I will repay, says the Lord.

17 Rendering to no man. It differs in a manner nothing from that which follows straightway: save that vengeance is somewhat more, than this kind of recompense of which he speaks here. For sometimes we recompense evil for evil, indeed where we exact not the requiting of an injury, as if we give them hard entertainment, who do us no good. For we are wont to estimate every man's merits towards us, or else how they may deserve at our hands, that we might bestow our duties upon them, to whom we are already bound, or of whom we look for something. And again if any have denied us their help, when we were in need, recompensing (as they say) like for like, we help them no more, than we were helped of them, when we were in need. There be other such like examples, wherein, evil is recompensed for evil, without manifest [reconstructed: revenge, withholding] good things. I dislike not the translation of [reconstructed: Erasmus, not only,] therefore preparing: Yet I chose rather to [reconstructed: translate] word for word. Because every man is too much given to his own profit, or too provident in eschewing his own damages, Paul seems to require another care, and attention. The meaning is, we must diligently do our endeavor, that by our probity and honesty all men may be edified. For as the innocence of conscience is necessary for oneself before God: so the integrity of repute, is not to be neglected before men. For if God ought to be glorified by our good works, so much is wanting to his glory, as men see nothing praiseworthy in us, indeed the glory of God is not only obscured, but he is also dishonored. For whatever we offend, the unlearned draw it to the reproach of the Gospel. However when we are commanded to provide good things before men, we must also note to what end. For the end is not, that men might have us in admiration, and praise us: for Christ does seriously drive away this desire from us, when he bids us that all men being excluded, we should take God for the only witness of our good deeds: but that our minds being lifted up to God, they might give the praise to him, that by our example others might be stirred to the study of righteousness, and finally that they might receive a good and sweet savor of our life, whereby they might be allured to the love of God. And if so be that we be evil spoken of, for the name of Christ, yet we give not over to provide good things before men: but then is that fulfilled, that we are counted as liars and yet we are true.

18 If it be possible, as much as in you lies. Tranquility, and a manner of life so composed, that it may make us be beloved of all men, is no common gift of a Christian man. To this end if we will give our endeavor, we must be endued not only with great equity, but also with great courtesy, and ease of manners: which may not only [reconstructed: conciliate] or get to us those who are upright, and good, but also may turn the hearts of the wicked.

However here is a twofold caution or head to be taken that we covet not in such sort to be gracious, that we refuse (so often as necessity shall require) to take upon us the hatred of any, for Christ's sake. And surely we may see many, who, while for the pleasantness or sweetness of manners and tranquility or quietness of mind they are amiable to all, yet for the Gospel's sake they have their nearest friends, their greatest enemies. The second caution is, that our ease degenerate not into assentation or flattery, that for quietness sake we would flatter the sins of men. Because therefore it can not always be obtained, that we should have peace with all men, he has added two particles, by the way of exception, if it may be, and as much as in us lies.

Finally this must be estimated by the office of piety and charity, that we do not break peace but being constrained through one of these. For we must so for quietness sake tolerate and suffer many things, pardon offenses, favorably remit the severe rigor of the law, that yet we be prepared, (as often as need shall require) to fight courageously. For it cannot be that the soldiers of Christ, should have a perpetual peace with the world, whose prince is Satan.

19 Not revenging yourselves, beloved. That evil which he corrects here, is more grievous than the former, whereof he made mention of late, as we have admonished, however both of them arise out of the same fountain: namely, too much love of ourselves, and natural pride, which makes us very favorable to our own vices, but most severe towards others. Because therefore that disease does beget almost in all men, a furious desire of revenging, when they are touched but a little: here he commands, however grievously we be hurt, that we ourselves go not about to revenge ourselves, but commit it to the Lord.

And because they are not easily bridled, who once have been taken with this unbridled affection, by a sweet speech he does (as it were) lay hands on us, that he might restrain us, while he calls us beloved. This then is the precept, that we neither revenge, nor seek to revenge the injuries done. The reason is added because we must give place to wrath. And to give place to wrath, is to yield to the Lord the power of judging, which they take from him, that take on them revenge. Therefore if it be a great sin to usurp the turn or course of God, then is it not lawful to revenge: for so we prevent the judgment of God, who will have this reserved to himself. And withal he insinuates, that they who patiently expect his help, shall have God their avenger: but they who prevent him, leave no place for the help of God. Moreover he does not only here forbid, that we execute revenge ourselves, with our own hands, but also that our heart should be tempted with any such desire. It is therefore superfluous to distinguish between public and private revenge. For he is no more excusable, who with an evil mind, and desirous of revenge, seeks the help of the magistrate, than he who devises what way he may revenge by himself. Indeed revenge is not always to be desired of God, as we shall see straightaway: because if our prayers proceed from a private affection, and not from the pure zeal of the spirit, we do not so much procure the Lord to be our judge, as we make him the minister or executioner, of our wicked lust. Therefore we do not otherwise give place to wrath, than when with quiet minds we expect a fit time of deliverance: in the meantime wishing that they who are now our adversaries, by repenting may become our friends. For it is written: He brings a proof taken out of the song of Moses (Deuteronomy 32:35), where the Lord denounces himself, to be the avenger of his enemies. And those are the enemies of God, who vex his servants without cause. He that touches you (says the Lord) touches the apple of my eye. Let us therefore be content with this consolation, that neither they shall escape unpunished, who trouble us without a cause: neither shall we by suffering make ourselves more subject, or more open for the injuries of the wicked: but rather we shall give place to that Lord, (who is our only avenger and deliverer) that he may help us. Although it is not lawful, indeed even to desire vengeance of God for our enemies: but rather we are to pray that they may be converted and become friends: and if so that they proceed in their wickedness, that shall happen to them, which happens to other contemners of God. For Paul does not therefore cite this testimony, as though we might straightaway be on fire, so soon as we are injured, and even as the affections or heat of the flesh shall require, to desire of God that he would be the avenger of our injuries.

But first he teaches that it is not our part to revenge, unless we will take to ourselves the office of God: secondly he notes that we are not to fear lest the wicked should rage more furiously, if they see we bear patiently: for it is not in vain that God does take to himself the office of avenging.

20 Therefore if your enemy hungers, feed him: if he thirsts give him drink. For in so doing you shall heap coals of fire on his head.

21 Be not overcome of evil, but overcome evil with good.

20 Therefore if your enemy — Now he declares how we may truly fulfill those precepts of not avenging, and recompensing evil: namely, if we do not only abstain from doing injury, but also do good to those who hurt us. For that is a certain kind of indirect retaliation or requiting, when we turn our beneficence away from those who have hurt us. Under the name of meat and drink, understand all kinds of duties. According therefore to your ability, whatever your enemy stands in need of, whether riches, counsel, or labor, you ought to help him.

Furthermore he calls him our enemy, not whom we hate, but who hates us. And if so be they are to be helped according to the flesh, much less is their health or salvation to be hindered by contrary prayers. You shall heap coals of fire. Because we are not willing to lose both charges and labor, he shows what fruit shall come, if we do courteously entertain our enemies. By coals some understand destruction, which is returned on the head of the enemy, if we do good to him who is unworthy, and behave ourselves toward him, otherwise than he is worthy: for so his fault is doubled. Others would rather understand it, that his mind is allured to love us again, when he perceives how courteously he is entertained. I take it more simply, that his mind shall be inclined to one part. For surely either your enemy shall be mollified by your benefits, or if he be so barbarous, that he will be nothing meekened, yet shall he burn and boil with the testimony of his conscience, which shall feel itself overwhelmed with your bountifulness.

21 Be not overcome of evil, etc. This sentence seems to be put in place of a confirmation. For here altogether we have to fight with perversity, which if we go about to requite, we must confess we are overcome of it: on the contrary if we recompense good for evil, by that deed we show the invincible constancy of our mind. And surely this is a notable kind of victory, whose fruit is not only conceived in mind, but also felt in deed: the Lord giving such success to their patience as that they could not wish better. On the contrary, he who shall go about to overcome evil with evil, may chance overmatch his enemy in maliciousness, but to his own destruction: for in so doing he fights for the devil.