The Pulpit Commentary
E. Various practical duties enforced.

I beseech you therefore, brethren (he does not command, as did Moses in the Law; he beseeches; he is but a fellow-servant, with his brethren, of Christ; he does not "lord it over God's heritage" (cf. 1Pe_5:3), but trusts that they will of their own accord respond to "the mercies of God" in Christ, which he has set before them), by the mercies of God ("Qui misericordia Dei recte movetur in omnem Dei voluntatem ingreditur. At anima irae obnoxia vix quiddam juvatur adhortationibus," Bengel), that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. The verb παραστῆσαι is the usual one for the presenting of sacrificial animals at the altar (Xen., 'Anab.,' 6.1.22; Lucian, 'De Sacrif.,' 13. The LXX in Le Rom_16:7, Rom_16:10, has στήσει. Cf. Luk_2:22 : Col_1:22, Col_1:28, and supra, 6.13). Our bodies are here specified, with probable reference to the bodies of victims which were offered in the old ritual. But our offering differs from them in being "a living sacrifice," replete with life and energy to do God's will (cf. Psa_40:6, Psa_40:7, Psa_40:8, and Heb_10:5, Heb_10:6, Heb_10:7), yea, and oven inspired with a new life—a life from the dead (Rom_6:13). Further, the thought is suggested of the abuse of the body to uncleanness prevalent in heathen society (cf. Rom_1:24). The bodies of Christians are "members of Christ," "temples of the Holy Ghost," consecrated to God, and to be devoted to his service (cf. 1Co_6:15, etc.); and not in heart only, but in actual life, of which the body is the agent, we are to offer ourselves, after the example of Christ. Your reasonable service (τὴν λογικὴν λατρείαν ὑμῶν) must be taken in apposition to "present your bodies, rather than to "sacrifice," it being the act of offering, and not the thing offered. that constitutes the λατρεία. This word is especially used for the ceremonial worship of the Old Testament (cf. Exo_12:25, Exo_12:26; Exo_13:5; Rom_9:4; Heb_8:5; Heb_9:1, Heb_9:6, Heb_9:9; Heb_10:2; Heb_13:10), the counterpart of which in Christians is, according to St. Paul, not ceremonial service, but rather that of a devoted life (cf. Act_27:23; Rom_1:9; Php_3:3; 2Ti_1:3; Hebrews 41:28). The epithet λογικὴν has been variously understood. It probably means rational, denoting a moral and spiritual serving of God, in implied opposition to mechanical acts of outward worship. "Respectu intellectus et voluntatis" (Bengel). It may be taken to express the same idea as οἱ Πνεῦματι Θεῷ λατρεύοντες (Php_3:3), and πνευματικὴν θυσίαν (1Pe_2:7; of. Joh_4:24). Though the offering of the body is being spoken of, yet "bodily self-sacrifice is an ethical act" (Meyer). Cf. 1Co_6:20. The word itself occurs in the New Testament only here and in 1Pe_2:2, where its meaning, though obscure, may be similar.

The Pulpit Commentary
And be not conformed to (rather, fashioned after; the verb is συσχηματίζεσθαι this world; but be ye transformed (the verb here is μεταμορφοῦσθαι) by the renewing of your mind, that ye may prove (or, discern) what is the will of God, that which is good and acceptable and perfect. (So, rather than as in the Authorized Version; the epithets acceptable and perfect not being properly applicable to the will of God; and the translation given above being close to the original.) It is a matter of no importance for exegesis that ancient authorities leave it uncertain whether the verbs at the beginning of this verse should be read as imperatives (συσχηματίζεσθε and μεταμορφοῦσθε) or as infinitives (συσχηματίζεσθαι and μεταμορφοῦσθαι). In the latter case they depend, with παραστῆσαι in Rom_12:1, on παρακαλῶ. The meaning remains unaffected. As to the words themselves, Meyer's assertion that they stand in contrast only through the prepositions, without any difference of sense in the stem-words, is surely wrong. St. Paul is not in the habit of varying his expressions without a meaning; and he might have written μετασχηματίζεσθε (cf. 1Co_4:6; 2Co_11:13, 2Co_11:14; Php_3:21) instead of μεταμορφοῦσθε or συμμορφοῦσθε (cf. Php_3:10) instead of συσχηματίζεσθε. And there is an essential difference between the senses in which σχῆμα and μορφή may be used. The former denotes outward fashion, which may be fleeting, and belonging to accident and circumstance; the latter is used to express essential form, in virtue of which a thing is what it is; of. Php_3:21, and also (though Meyer denies any distinction here) Php_2:6, Php_2:7. The apostle warns his readers not to follow in their ways of life the fashions of this present world, which are both false and fleeting (cf. 1Co_7:31, Παράγει γὰρ τὸ σχῆμα τοῦ κόσμου τούτου), but to undergo such a change of essential form as to preclude their doing so. If they become συμμόρφοι with Christ (cf. Rom_8:29), the world's fashions will not affect them. The phrase, "this world" or "age". The transformation here spoken of consists in the renewal of the mind (τοῦ νοὸς), which denotes the Understanding, or thinking power, regarded as to its moral activity. And Christian renewal imparts not only the will and power to do God's will, but also intelligence to discern it. Hence follows εἰς τὸ δοκιμάζειν ὑμᾶς, etc.. It is to be observed, lastly, that the present tenses of the verbs συσχηματίζεσθε and μεταμορφοῦσθε, unlike the previous aorist παραστῆσαι, intimate progressive habits. The perfect Christian character is not formed all at once on conversion (of Php_3:12, seq.; see also previous note on Rom_6:13, with reference to παριστάνετε and παραστιήσατε).

So far the exhortation has been general. The apostle now passes to particular directions; and first (Php_2:3-9) as to the use of gifts.

The Pulpit Commentary
For I say, through the grace given unto me (the grace of apostleship to the Gentiles (cf. Rom_1:5; Rom_15:15). He is about to warn against either neglecting or exceeding the special graces given to each person; and he may, perhaps, mean to imply here that he himself, in giving these admonitions, is exercising, without exceeding, his own special grace) to every man that is among you (this is emphatic. The pretensions to superiority of some at Corinth who possessed more showy gifts than others had shown how the admonition might need to be pressed on all; and in a community like that of the Romans there might well be a special tendency to assumption on the part of some), not to think of himself more highly than he ought to think; but to think soberly (rather, as in the Revised Version so to think as to think soberly, or, more literally, to be minded so as to be sober-minded), according as God hath dealt to every man the measure of faith. Why of faith? One might have expected the expression to be, "of grace," as in Rom_12:6, "according to the grace that is given to us;" or as in Eph_4:7, "according to the measure [μέτρον, as here] of the gift of Christ." It seems to be because by faith we become receptive of the grace given to each of us. Hence the faith assigned by God to each is regarded as "the regulative standard; the subjective condition" (Meyer)of the several gifts or graces. Cf. also Mat_17:20 and 1Co_13:2, where miraculous powers are spoken of as dependent on the amount of faith. Tholuck explains thus: "Faith in an unseen Christ brings man into connection with a world unseen, in which he moves without distinctly apprehending it; and in proportion as he learns to look with faith to that world, the more is the measure of his spiritual powers elevated."

Rom_12:4, Rom_12:5

For as in one body we have many members, but all the members have not the same office; so we, the many, are one body in Christ, and every one members one of another. The illustration of the body with its members to set forth the mutual dependence on each other of the several members of the Church with their several gifts and functions, and the importance of all for the well-being of the whole, is further carried out in 1Co_12:12, seq. In Eph_1:22 and Eph_4:15, Eph_4:16, Christ is regarded, somewhat differently, as the exalted Head over the Church which is his body. Here and in 1Co_12:1-31., the head is not thus distinguished from the rest of the body (see 1Co_12:21); the whole is "one body in Christ," who is the living Person who unites and animates it.

The Pulpit Commentary
Having then gifts differing according to the grace that is given to us, whether prophecy, according to the proportion of our faith; or ministry, in our ministry; or he that teacheth, in his teaching; or he that exhorteth, in his exhortation; he that giveth, in simplicity; he that ruleth, with (literally, in) diligence; he that showeth mercy, with (literally, in) cheerfulness. The elliptical form of the original has been retained in the above translation, without the words interposed for elucidation in the Authorized Version. There are two ways in which the construction of the passage might possibly be understood.

(1) Taking ἔχοντες δὲ in Rom_12:6 as dependent on ἐσμεν in Rom_12:5, and κατὰ τὴν ἀναλογίαν τῆς πίστεως, not as hortatory, but as parallel to κατὰ τὴν χάριν τὴν δοθεῖσαν ἡμῖν, and understanding in a like sense the clauses that follow. Thus the general meaning would be—we are all one body, etc., but having our several gifts, to be used in accordance with the purpose for which they are severally given.

(2) As in the Authorized Version, which is decidedly preferable, hortation being evidently intended from the beginning of Rom_12:6. The drift is that the various members of the body having various gifts, each is to be content to exercise his own gift in the line of usefulness it fits him for, and to do so well. The references are not to distinct orders of ministry, in the Church, but rather to gifts and consequent capacities of all Christians. The gift of prophecy, which is mentioned first, being of especial value and importance (cf. 1Co_14:1, seq.), was the gift of inspired utterance, not of necessity in the way of prediction, but also, and especially, for "edification, and exhortation, and comfort" (1Co_14:3), for "convincing," and for "making manifest the secrets of the heart" (1Co_14:24, 1Co_14:25). tie that has this special gift is to use it "according to the proportion of his faith;" for the meaning of which expression see on μέτρον πίστεως above (Rom_12:3). According to the prophet's power of faith to be receptive of this special gift, and to apprehend it if granted to him, would be the intensity and truth of its manifestation. It would seem that prophets might be in danger of mistaking their own ideas for a true Divine revelation (cf. Jer_23:28); and also that they might speak hastily and with a view to self-display (see 1Co_14:29-33), and that there was a further gift of διάκρισις πνευμάτων required for distinguishing between true and imagined inspiration (see 1Co_12:10; 1Co_14:29). Further, the spirits of the prophets were subject to the prophets (1Co_14:32); they were not carried away, as the heathen μάντις was supposed to be, by an irresistible Divine impulse; they retained their reason and consciousness, and were responsible for rightly estimating and faithfully rendering any revelation (ἀποκάλυψις, 1Co_5:1-13 :30) granted to them. Delusion, inconsiderate utterance, extravagance, as well as repression of any real inspiration may be meant to be forbidden in the phrase. (The view of τῆς πίστεως being meant objectively of the general Christian doctrine, from which the prophecy was not to deviate—whence the common use of the expression, analogia fidei—is precluded by the whole drift of the passage. It is not found in the Greek Fathers, having been apparently suggested first by Thomas Aquinas.) The gift of ministry (διακονία) must be understood in a general sense, and not as having exclusive reference to the order of deacons (Act_6:1-6; Php_1:1; 1Ti_3:8; Rom_16:1), who were so called specifically because their office was one of διακονία. The words διακονεῖν διακονία διάκονος, though sometimes denoting any kind of ministry, even of the highest kind, were used and understood in a more specific sense with reference to subordinate ministrations, especially in temporal matters (cf. Act_6:2, "It is not reason that we should leave the Word of God, and serve tables (διακονεῖν τραπέζως)"). If any had a gift for any such kind of administrative work under others, they were to devote themselves to it, and be content if they could do it well. Teaching (διδασκαλία) may denote a gift for mere instruction in facts or doctrines, catechetical or otherwise, different from that of the inspired eloquence of prophecy. Exhortation (as παράκλησις, which bears also the sense of consolation, seems here to be rightly rendered) may be understood with reference to admonitory addresses, in the congregation or in private, less inspired and rousing than prophetic utterances. In Act_13:15 the word παράκλησις denotes the exhortation which any person in the synagogue might be called upon by the rulers to address to the people after the reading (ἀνάγνωσιν) of the Law and the prophets; cf. 1Ti_4:13, where Timothy is told to give attendance to reading (ἀνάγνωσιν), to exhortation (παράκλησιν), and to teaching (διδασκαλίαν). He that giveth (οὁ μεταδιδοὺς) points to the gift of liberality, to the endowment with which both means supplied by Providence and a spirit of generosity might contribute. The almsgivers of the Church had their special gift and function; and they must exercise them in simplicity (ἐν ἀπλότητι), which may perhaps mean singleness of heart, without partiality, or ostentation, or secondary aims. But in 2Co_8:2; 2Co_9:11, 2Co_9:13, the word seems to have the sense of liberality, and this may be the meaning here. "Uti Deus dat, Jac. 2Co_1:5" (Bengel). In the 'Shepherd of Hermas' (written, it is supposed, not later than the first half of the second century) ἁπλῶς is explained thus: Πᾶσιν ὑστερουμένοις δίδου ἁπλῶς μὴ διστάζων τίνι δῷς ἠ τίνι μὴ δῷς πᾶσι δίδου ('Hermae Pastor,' mandatum 2.). Possibly this gives the true original conception, from which that of general liberality would follow. [The idea that the almoners of the Church, rather than the almsgivers, are intended, viz. the deacons (Act_6:3, seq.), is inconsistent with the general purport of the passage, as explained above. Besides, μεταδιδόναι means elsewhere to give up what is one's own, not to distribute the funds of others. Ὁ διαδιδούς might rather have been expected in the latter case (cf. Act_4:35).] He that ruleth (ὁ προιστάμενος) means, according to our view all along, any one in a leading position, with authority over others; and not, as some have thought, exclusively the presbyters. Such are not to presume on their position of superiority so as to relax in zealous attention to its duties. He that showeth mercy (ὁ ἐλεῶν) is one who is moved by the Spirit to devote himself especially to works of mercy, such as visiting the sick and succouring the distressed. Such a one is to allow no austerity or gloominess of demeanour to mar the sweetness of his charity. On the general subject of these gifts for various administrations (cf. 1Co_12:1-31., seq.; 1Co_14:1-40.; Eph_4:11, seq.) it is to be observed that in the apostolic period, though presbyters and deacons, under the general superintendence of the apostles, seem to have been appointed in all organized Churches for ordinary ministrations (Act_11:30; Act_14:23; Act_15:2, seq.; Act_16:4; Act_20:17; Act_21:18; Php_1:1; 1Ti_3:1-16. l, 8; 1Ti_5:17; Tit_1:5), yet there were other spiritual agencies in activity, recognized as divinely empowered. The "prophets and teachers" at Antioch (Act_13:1) who, moved by the Holy Ghost, separated and ordained Barnabas and Saul for apostolic ministry, do not appear to have been what we should now call the regular clergy of the place, but persons, whether in any definite office or not, divinely inspired with the gifts of προφητεία and διδασκαλία. In like manner, the appointment of Timothy to the office he was commissioned to fill, though he was formally ordained by the laying on of hands of St. Paul himself (2Ti_1:6) and of the presbyters (1Ti_4:14), appears to have been accompanied—perhaps sanctioned—by prophecy (1Ti_4:14). Persons thus divinely inspired, or supposed to be so, appear, as time went on, to have visited the various Churches, claiming authority—some, it would seem, even the authority of apostles; the term "apostle" not being then confined exclusively to the original twelve; else Barnabas could not have been called one, as he is (Act_14:14), or indeed even Paul himself. But such claims to inspiration were not always genuine; and against false prophets we find various warnings (cf. 2Co_11:3, seq.; Gal_1:6, seq.; Gal_3:1; 1Jn_4:1, seq.; 2Jn_1:10; Rev_2:2). Still, these extraordinary agencies and ministrations, in addition to the ordinary ministry of the presbyters and deacons, were recognized as part of the Divine order for the edification of the Church as long as the special charismata of the apostolic age continued. Afterwards, as is well known, the episcopate, in the later sense of the word as denoting an order above the general presbytery, succeeded the apostolate, though how soon this system of Church government became universal is still a subject of controversy. It appears, however, from 'The Teaching of the Twelve Apostles' (Διδαχὴ τῶν Δώδεκα Ἁποστόλων), recently brought to light by Archbishop Bryennius (the date of which appears to have been towards the end of the first century or the beginning of the second), that the earlier and less regular system continued, in some regions at least (it does not follow that it was so everywhere), after the original apostles had passed away. For in this early and interesting document, while directions are given for the ordination (or election; the word is χειροτονήσατε, the same as in Act_14:23) of bishops and deacons in the several Churches, there is no allusion to an episcopate of a higher order above them, but marked mention of teachers, apostles, and prophets (especially the last two, apostles being also spoken of as prophets), who appear to have been itinerant, visiting the various Churches from time to time, and claiming authority as "speaking in the Spirit." To these prophets great deference is to be paid; they are to be maintained during their sojourn; they are to be allowed to celebrate the Eucharist in such words as they will (cf. 1Co_14:16); while speaking in the Spirit they are not to be tried or proved (οὐδὲ διακρινεῖτε; cf. δια κρίσεις πνευμάτων, 1Co_14:10; and οἱ ἄλλοι διακρινέτωσαν, Rom_14:1-23 :29), lest risk be run of blasphemy against the Holy Ghost. Still, among these itinerants there might often be false prophets, and the Churches are to exercise judgment in testing them. If they taught anything contrary to the received doctrine; if they remained for the sake of maintenance without working for mere than two days; if they asked in the Spirit for worldly goods for themselves; if their manner of life was not what it should be;—they were false prophets, and to be rejected, Similarly, in the 'Shepherd of Hermas' like directions are given for distinguishing between true and false prophets, between those who had τὸ Πνεῦ,α τὸ Θεῖον and those whose πνεῦμα was ἐπίγειον (mandatum 11.). And even in the 'Apostolical Constitutions' (a compilation supposed to date from the middle of the third to the middle of the fourth century) there is a passage corresponding to what is said in the Teaching about distinguishing between true and false prophets or teachers who might visit Churches (Rom_7:1-25 :28). The Teaching seems to denote a state of things, after the apostolic period, in which the special charismata of that period were believed to be still in activity, though with growing doubts as to their genuineness in all cases. As has been said above, it does not follow that this order of things continued everywhere at the time of the compilation of the Teaching; but that it was so, at any rate in some parts, seems evident; and hence some light is thrown on the system of things alluded to in the apostolical Epistles. It is quite consistent with the evidence of the Teaching to suppose that in Churches which had been organized by St. Paul or other true apostles, the more settled order of government which soon afterwards became universal, and the transition to which seems to be plainly marked in the pastoral Epistles, already prevailed.

Various admonitions, applicable to all; headed by inculcation of the all-pervading principle of love.

Let love be unfeigned (so is rendered elsewhere ἀνυπόκριτος in the Authorized Version, cf. 2Co_6:6; 1Ti_1:5; 2Ti_1:5; 1Pe_1:22). Abhor (literally, abhorring) that which is evil; cleave (literally, cleaving) to that which is good. The participles ἀποστυγοῦντες, etc., here and afterwards, may be understood as mildly imperative. Or perhaps the apostle connected them in thought with ἡ ἀγάπη ἀνυπόκριτος, as if he had said, Love ye unfeignedly.

The Pulpit Commentary
In brotherly love (φιλαδελφίᾳ) be kindly affectioned (φιλόστοργοι) one to another (φιλαδελφία, expressing the love of Christians for each other, is a special form or manifestation of general ἀάπη. In it there should be ever the warmth of family affection, στοργή); in honour preferring one another; literally, according to the proper sense of προηγούμενοι, taking the lead of each other in honour—i.e., in showing honour, rather than equivalent to ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν in Php_2:3.

The Pulpit Commentary
In business (rather, diligence) not slothful; in spirit fervent (we are to do with our might whatever our hand finds to do; yea, with fervent zeal); serving the Lord. For τῷ Κυρίῳ, (the Lord), some manuscripts have τῷ καιρῷ (the time, or the opportunity), which reading is preferred by some commentators on the ground that it is less likely to have been instituted for the familiar τῷ Κυρίῳ than vice versa. But τῷ Κυρίῳ is best supported, and has an obvious meaning, vie. that in the zealous performance of all our duties we are to feel that we are serving the Lord.