An Exposition of Pauls Epistles, Letter 1 · Chapter 12
CHAP. XII.
WEE have had the first part of the Epistle, of the way to Iustification, the latter follows, concerning the right ordering the life of those that are justified.
There are three parts of the Chapter. In the first hee exhorts to Sanctity in general, to ver. 3.
In the second, hee instructs Ministers of the Church particularly, concerning the right use of gifts, to ver. 9.
In the third, hee gives common precepts concerning Christian virtues.
Vers. 1. I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.
By an allusion made to the typical manner of sacrificing, under the Levitical Law, hee most friendly exhorts them to shew forth the fruit of free Justification granted to them by Christ.
There are three branches of the Exhortation.
First, That wee would present our bodies to God, that is, offer and consecrate our selves wholly, not onelyonly our souls, but bodies also to God as a Sacrifice of thankfulness. The reasons of the exhortation are five, which also contain the properties of this sacrifice.
The first reason is contained in a vehement entreaty; because the mercies of God before rehearsed, to wit, Election, of his Mercy; Redemption, of his Mercy; Calling, of his Mercy; and Justification, of his Grace and Mercy, require of you this gratitude and thankfulness.
Living] Reason 2. Because this is a living Sacrifice, wherein nothing is to bee slain but sin; and you your selves shall live consecrated unto God, and shall bee preserved unto eternal life.
Holy] Reason 3. This Sacrifice is truly holy, in the daily offering up whereof, Holiness it self consists.
Acceptable] Reason 4. Because this Sacrifice will not bee rejected of God, as those many legal shadows offered up by hypocrites, but accepted of God.
Reasonable] Reason 5. Because the act whereby you offer up this Sacrifice to God, is your reasonable, or spiritual service, pre-figured by that typical worship, and so much above that, as spiritual things are above carnal, and the bodies of Saints to bee preferr'd before the carkasses of brute beasts.
Vers. 2. And bee not conformed to this world, but bee yee transformed by the renewing of your mind, that yee may prove what is that good, that acceptable and perfect Will of God.
The second branch of the Exhortation, That wee take heed in life and conversation, that wee do not make the pleasure and manners of worldly men our Rule, to which wee conform our selves: This exhortation contains a Reason in it self; because men of the world onelyonly savour the honours, pleasures, and profits of this present world.
Bee yee transformed] The third branch of the Exhortation, That wee endeavour the transforming of our carnal mind into that which is spiritual, by the daily renewing of our understanding and will. Two Reasons hee gives of this Exhortation.
Discern yee] Reason 1. Because the Law of God, or his Will revealed in the Word, is the Rule to which wee ought to conform. 1. Good, teaching and leading us to those things which are good, and making us good. 2. It is acceptable to God, who accepts no obedience, but what is prescribed in the Word. 3. It is perfect, comprehending all things, which appertain to the worship of God, and our salvation: Therefore indeavour after renewing your minds.
Discern yee] Reason 2. Because without a renewed mind, and spiritual, wee cannot discern the proper sense of the divine Will revealed in the Word, and knowing it, wee cannot approve, and approving it, wee can have no experimental knowledge, how good, acceptable to God, and perfect it is in it srlf: Therefore ought wee to endeavour after renovation of mind.
The second Part.
Vers. 3. For I say, through the Grace given unto mee, to every man that is among you, not to think of himself more highly than hee ought to think, but to think soberly, according as God hath dealt to every man the measure of Grace.
The second part of the Chapter follows; wherein according to his Apostolical authority (which hee calls Grace, because granted to him out of ineffable Grace) hee charges every one that was among them, in any publick office, or any excellency of gift, that hee would not think of himself above his fellows, or above the value of his talent, or the measure of his knowledge, but that hee would carry himself soberly, and moderately in all things, towards all. The Reasons of this Exhortation are five.
Reas. 1. God hath distributed to every one not a fulness, but a measure of Faith: Therefore it is fitting that every one should modestly contain himself within that measure.
Vers. 4. For as wee have many members in one body, and all members have not the same office:
Reas. 2. As in the natural body, divers members are deputed to divers operations; So in the Ecclesiastical body of Beleevers, or the society of the Officers of the Church, divers functions are designed to divers imployments: Therefore it is fitting, that each contain himself modestly in his office.
Vers. 5. So wee being many, are one body in Christ, and every one members one of another.
Reas. 3. Included in the same similitude, as in the natural body, many members constitute one body, so in the Ecclesiastical body, all the faithful, in particular all Church-Officers, are one body in Christ: Therefore all ought to concurre modestly, every one for his part, to maintain the unity of the body.
In particular] Reason 4. As in the natural body, so in the Ecclesiastical body, each of the members, are not onelyonly of the whole body, but of one another; or every member is intended to promote the benefit of another: Therefore all ought to serve each other, mutually promoting the benefit of each other, and not proudly and imprudently hinder one another.
Vers. 6. Having then gifts, differing according to the Grace that is given to us, whether prophesy, let us prophesy according to the proportion of faith:
Reas. 5. Those divers gifts which wee have, are communcated through the Grace and good pleasure of God, who hath bestowed them: Therefore let us not grow proud, but modestly demean our selves.
Whether Prophesie] Hee descends to particular ordinary publick gifts, and to each hee prescribes their operations and bounds: Hee makes two kinds of functions. The first is Prophesie; The second of a Deacon; Prophesie comprehends the handling of the Word; Hee saith, having Prophesie, let us prophesie, according to the proportion of Faith, i. e. Let us onelyonly teach that which God hath propounded to be beleeved in the Scripture, and that which wee solidly know or beleeve to bee the sense of Scripture.
Vers. 7. Or Ministery, let us wait on our Ministring; or hee that teacheth, on teaching:
The second kind of Ecclesiastical functions, is that of Deacon, which contains all the gifts subservient to the Ministry of the Word, as afterward hee declares. Concerning which hee prescribes, that hee which is imployed in that office, would contain himself in it, and would not aspire higher, unless orderly called.
Hee that teacheth] Hee subdivides Prophesie into the office of Teachers and Pastors: By Teachers hee understands those, who teach by office, and labour in informing of our minds in the knowledge of the Truth, and these hee commands that they diligently use their ability in teaching, and wholly give themselves to it.
Vers. 8. Or hee that exhorteth, on Exhortation: hee that giveth, let him do it with simplicity; hee that ruleth, with diligence; hee that sheweth mercy, with chearfulness.
By Pastors hee understands, those who exhort, and labour in moving the affections, and have ability, not onelyonly for interpreting the sense of the Scripture, but prudently to apply the Word for the present benefit of hearers, with stirring up the affections. These hee commands to attend to Exhortation.
Hee that distributes] Hee reckons up three kinds as it were of Deacons, subservient to the Ministery of the Word. The first is of those that distribute, i. e. by way of Office they are set over the treasurie of the Church; the goods of the Church, and the collections of the Saints they dispence to the publick uses of the Church; hee commands these, that they distribute with simplicity, that is with good fidelity, without acception of persons, and respect to private advantage.
Hee that Rules] The second kind, is of those which are otherwise called, 1 Cor. 12.28. Ruling Presbyters, and by office were set to over-see the manners of the people, that scandals might bee avoided, and removed from the Church; These hee commands, that they diligently and carefully attend to their duty.
Hee that shews mercy] The third kind of Deacons, is of those who by office were to shew pitty, and were set to over-see the poor, the sick, those that were banished, and others that were afflicted in the Church: These hee commands, that they attend to their duty with chearfulness; lest with their frowardness they more afflict those, whom a disease, or poverty, or banishment hath already afflicted. In all these Precepts hee distinguishes betwixt themselves divers functions by divers gifts, and divers subjects, setting several kinds of Officers over divers imployments; using the like way of commanding in all of them.
The third Part.
Vers. 9. Let love bee without dissimulation: abhorre that which is evil, cleave to that which is good.
The third part of the Chapter, wherein hee changes the form of command, and delivers Precepts touching Christian virtues, in number about sixteen.
Love] The first Precept, That the signs whereby wee express our love, should come from a sincere heart, without dissimulation.
Abhorring] Precept 2. That wee so abhorre evil or sin, that wee suffer not our selves to bee drawn into fellowship with it. And that wee so embrace goodness, or virtue, that wee suffer not our selves to bee drawn away from it.
Vers. 10. Bee kindly affectioned one to another with brotherly love, in honour preferring one another.
Precept 3. That the love of Christians among themselves, which is founded by the bond of Grace, should bee as the love of Brethren, which is founded by the bond of nature, viz. constant and earnest.
In honour] Precept 4. That in the testifying our opinion by outward signs, concerning the virtue or worth of any one, wee do not expect what is due to our selves, but that wee go before others, giving them the honour which belongs to them.
Vers. 11. Not slothful in business; fervent in spirit, serving the Lord:
Precept 5. Concerning diligence in the duties, which by our Calling are due to God, and our neighbour, That wee bee not slothful, dull, and cold, as if wee had no mind to the doing of the things, but that wee undergo those offices with fervency of spirit, and intenseness of zeal, taking the occasion of doing well in the just opportunity; consecrating this ferventness of spirit to God, not to our own private affections.
Vers. 12. Rejoycing in Hope; patient in Tribulation, continuing instant in Prayer:
Precept 6. Concerning remedies to bee used in our afflictions. 1. That wee glory in the hope of deliverance. 2. If evils increase, that wee behave our selves patiently. 3. If help seem to bee delayed, that wee continue in prayers, and give not way to evil.
Vers. 13. Distributing to the necessity of Saints, given to hospitality.
Precept 7. That wee communicate of our goods to the necessities and want of the Saints, especially of those that live amongst us: and that wee (by our hospitality freely tendered to them) succour strangers, and those that are banished, which come unto us.
Vers. 14. Bless them which persecute you, bless, and curse not.
Precept 8. That wee do not recompence slanders and reproaches (the ordinary persecution of the world) with revilings again, but that wee dissolve them by patience, and blessing. And because this is very contrary to flesh, hee twice commands it, and the third time forbids the contrary.
Vers. 15. Rejoyce with them that do rejoyce, and weep with them that do weep.
Precept 9. Hee commends to us a brotherly sympathy or fellow-feeling, as well in the adversities, as prosperitie of our neighbour, as it becomes the members of the same body.
Vers. 16. Bee of the same mind one towards another. Minde not high things, but condescend to men of low estate▪ Bee not wise in your own conceits.
Precept 10. That wee promote mutual concord, and bear ordinary infirmities in those that differ from us, and that wee do not proudly lift up our selves against, or above others, but that wee condescend to men of low degree, so farre as the truth shall give way, alwaies bewaring that wee bee not puffed up with an opinion of our own wisdome.
Vers. 17. Recompence to no man evil for evil, provide things honest in the sight of all men.
Precept 11. That wee do not recompence injuries with injuries, and because the flesh is ready to make exceptions, hee saith, Requite no man evil for evil.
Providing] Precept 12. That following after honesty, and innocency of life, wee cut off all occasion, as well from our-selves of doing evil, as from our adversaries of …urting us, or reviling us.
Vers. 18. If it bee possible, as much as lieth in you, live peaceably with all men.
Precept 13. That wee follow peace with all men, Whereunto is added a limitation, if it bee possible, and as much as lies in us, that wee use all means of peace, and if any thing falls out to the contrary, let it be by anothers fault, not by ours.
Vers. 19. Dearly beloved, avenge not your selves, but rather give place unto wrath: for it is written, Vengeance is mine, and I will repay, saith the Lord.
Precept 14. Forbidding in particular, more than before, requiring like for like, because wee are more prone to revenge. Therefore hee friendly forbids private revenge, and commands that wee let our anger, and the anger of our adversary to cool, exciting neither by words or deeds, adding a grave Argument, because it belongs to God, either immediately by himself, or else by the Magistrate, to revenge all injuries offered unto us. What is to bee done in case of unblameable defence, is to bee inquired amongst common places.
Vers. 20. Therefore if thine enemy hunger, feed him, if hee thirst, give him drink; for in so doing thou shalt heap coals of fire on his head.
Precept 15. Of doing good to our enemies, when opportunity and their necessity requires it: And this Reason is subjoyned, because by this wee heap coals upon them, that they may either bee softened (as metal is melted in the fire) if there bee any ingenuity in them; or that their conviction and condemnation might bee made so much the more heavy, and that not by ours, but their own fault.
Vers. 21. Bee not overcome of evil, but overcome evil with good.
Precept 16. Tending to the same purpose, but more generally, That in contending with our enemies, wee judge rightly of the victory; which is, not that wee requite, or overcome evil with evil; for then wee are rather overcome of evil, than overcome; but this is the only victory, that by doing well we overcome evil, and this is the victory which here hee exhorts us to seek after.