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Bible Commentaries

William Barclay's Daily Study Bible
Romans 12

 

 

Other Authors
Verses 1-21

Chapter 12

THE TRUE WORSHIP AND THE ESSENTIAL CHANGE (Romans 12:1-2)

12:1-2 Brothers, I call upon you, by the mercies of God, to present your bodies to him, a living, consecrated sacrifice, well-pleasing to God--for that is the only kind of worship which is truly spiritual. And do not shape your lives to meet the fleeting fashions of this world; but be transformed from it, by the renewal of your mind, until the very essence of your being is altered, so that, in your own life, you may prove that the will of God is good and well pleasing and perfect.

Here we have Paul following the pattern he always followed when he wrote to his friends. He always ends his letters with practical advice. The sweep of his mind may search through the infinities, but he never gets lost in them; he always finishes with his feet firmly planted upon the earth. He can, and does, wrestle with the deepest problems which theology has to offer, but he always ends with the ethical demands which govern every man.

"Present your bodies to God," he says. There is no more characteristically Christian demand. We have already seen that that is what a Greek would never say. To the Greek, what mattered was the spirit; the body was only a prison-house, something to be despised and even to be ashamed of. No real Christian ever believed that. The Christian believes that his body belongs to God just as much as his soul does, and that he can serve him just as well with his body as with his mind or his spirit.

The body is the temple of the Holy Spirit and the instrument through which the Holy Spirit works. After all, the great fact of the incarnation basically means that God did not grudge to take a human body upon himself, to live in it and to work through it. Take the case of a church or a cathedral. It is built for the offering of worship to God. But it has to be designed by the mind of some architect; it has to be built by the hands of craftsmen and of labouring men; only then does it become a shrine where men meet to worship. It is a product of the mind and the body and the spirit of man.

"So," Paul says, "take your body; take all the tasks that you have to do every day; take the ordinary work of the shop, the factory, the shipyard, the mine; and offer all that as an act of worship to God." The word in Romans 12:1 which we along with the Revised Standard Version have translated worship, has an interesting history. It is latreia (Greek #2999), the noun of the verb latreuein (Greek #3000). Originally latreuein (Greek #3000) meant to work for hire or pay. It was the word used of the labouring man who gave his strength to an employer in return for the pay the employer would give him. It denotes, not slavery, but the voluntary undertaking of work. It then came to mean quite generally to serve; but it also came to mean that to which a man gives his whole life. For instance, a man could be said latreuein kallei, which means to give his life to the service of beauty. In that sense, it came very near meaning to dedicate one's life to. Finally, it came to be the word distinctively used of the service of the gods. In the Bible it never means human service; it is always used of service to and worship of God.

Here we have a most significant thing. True worship is the offering to God of one's body, and all that one does every day with it. Real worship is not the offering to God of a liturgy, however noble, and a ritual, however magnificent. Real worship is the offering of everyday life to him, not something transacted in a church, but something which sees the whole world as the temple of the living God. As Whittier wrote:

"For he whom Jesus loved hath truly spoken:

The holier worship which he deigns to bless,

Restores the lost, and binds the spirit broken,

And feeds the widow and the fatherless."

A man may say, "I am going to church to worship God," but he should also be able to say, "I am going to the factory, the shop, the office, the school, the garage, the locomotive shed, the mine, the shipyard, the field, the byre, the garden, to worship God."

This, Paul goes on, demands a radical change. We must not be conformed to the world, but transformed from it. To express this idea he uses two almost untranslatable Greek words--words which we have taken almost sentences to express. The word he uses to be conformed to the world is suschematizesthai (Greek #4964); its root is schema (Greek #4976), which means the outward form that varies from year to year and from day to day. A man's schema (Greek #4976) is not the same when he is seventeen as it is when he is seventy; it is not the same when he goes out to work as when he is dressed for dinner. It is continuously altering. So Paul says, "Don't try to match your life to all the fashions of this world; don't be like a chameleon which takes its colour from its surroundings."

The word he uses for being transformed from the world is metamorphousthai (Greek #3339). Its root is morphe (Greek #3444), which means the essential unchanging shape or element of anything. A man has not the same schema (Greek #4976) at seventeen and seventy, but he has the same morphe (Greek #3444); a man in dungarees has not the same schema (Greek #4976) as a man in evening dress, but he has the same morphe (Greek #3444); his outward form changes, but inwardly he is the same person. So, Paul says, to worship and serve God, we must undergo a change, not of our outward form, but of our inward personality. What is that change? Paul would say that left to ourselves we live a life kata (Greek #2596) sarka (Greek #4561), dominated by human nature at its lowest; in Christ we live a life kata (Greek #2596) Christon (Greek #5547) or kata (Greek #2596) pneuma (Greek #4151), dominated by Christ or by the Spirit. The essential man has been changed; now he lives, not a self-centred, but a Christ-centred life.

This must happen, Paul says, by the renewal of your mind. The word he uses for renewal is anakainosis (Greek #342). In Greek there are two words for new--neos (Greek #3501) and kainos (Greek #2537). Neos (Greek #3501) means new in point of time; kainos (Greek #2537) means new in point of character and nature. A newly manufactured pencil is neos; but a man who was once a sinner and is now on the way to being a saint is kainos (Greek #2537). When Christ comes into a man's life he is a new man; his mind is different, for the mind of Christ is in him.

When Christ becomes the centre of life then we can present real worship, which is the offering of every moment and every action to God.

EACH FOR ALL AND ALL FOR EACH (Romans 12:3-8)

12:3-8 For, through the grace that has been given to me, I say to everyone among you, not to have a mind proud beyond that which a mind should be, but to have a mind directed towards wisdom, as God has given the measure of faith to each one of you. For just as we have many members in one body, but all the members do not have the same function, so, although we are many, we are one body in Christ, and we are all members of each other. Since, then, we have different gifts, according to the grace that has been given to us, let us use them in mutual service. If we have received the gift of prophecy, let us prophesy according to the proportion of faith that we have received. If we have received the gift of practical service, let us use it in service. If our gift is in teaching, let us use it in teaching. If it lies in exhortation, let us use it in exhortation. If we are called upon to share, let us do it with simple kindliness. If we are called upon to supply leadership, let us do so with zeal. If the occasion arises when we must show mercy, let us do so with gracious cheerfulness.

One of Paul's favourite thoughts is of the Christian Church as a body (compare 1 Corinthians 12:12-27). The members of the body neither argue with each other nor envy each other nor dispute about their relative importance. Each part of the body carries out its own function, however prominent or however humbly unseen that function may be. It was Paul's conviction that the Christian Church should be like that. Each member has a task to do; and it is only when each contributes the help of his own task that the body of the Church functions as it ought.

Beneath this passage lie very important rules for life.

(i) First of all, it urges us to know ourselves. One of the first basic commandments of the Greek wise men was: "Man, know thyself." We do not get very far in this world until we know what we can and what we cannot do. An honest assessment of our own capabilities, without conceit and without false modesty, is one of the first essentials of a useful life.

(ii) Second, it urges us to accept ourselves and to use the gift God has given us. We are not to envy someone else's gift and regret that some other gift has not been given to us. We are to accept ourselves as we are, and use the gift we have. The result may be that we have to accept the fact that service for us means some humble sphere and some almost unseen part.

It was one of the great basic beliefs of the Stoics that there was a spark of God in every living creature. The Sceptics laughed at this doctrine. "God in worms?" demanded the Sceptic. "God in dungbeetles?" Whereat the Stoic replied: "Why not? Cannot an earthworm serve God? Do you suppose that it is only a general who is a good soldier? Cannot the lowest private or camp attendant fight his best and give his life for the cause? Happy are you if you are serving God, and carrying out the great purpose as truly as an earthworm."

The efficiency of the life of the universe depends on the humblest creatures. Paul is here saying that a man must accept himself; and, even if he finds that the contribution he has to offer will be unseen, without praise and without prominence, he must make it, certain that it is essential and that without it the world and the Church can never be what they are meant to be.

(iii) Third, Paul is really saving that whatever gift a man has comes from God. He calls gifts charismata (Greek #5486). In the New Testament a charisma (Greek #5486) is something given to a man by God which the man himself could not have acquired or attained.

In point of fact, life is like that. A man might practise for a lifetime and yet never play the violin like Yehudi Menuhin. He has more than practice; he has the something plus, the charisma which is a gift of God. A man might toil for a lifetime and still be handless in the use of tools and wood and metals; another can fashion wood and mould metal with a special skill, and tools become part of himself; he has the something plus, the charisma (Greek #5486) which is a gift of God. One man might practise speaking for ever and a day, and still never acquire that magic something which moves an audience or a congregation; another steps on to a platform or climbs into a pulpit, and the audience are in the hollow of his hand; he has that something plus, that charisma (Greek #5486) which is a gift of God. A man might toil for a lifetime and never acquire the gift of putting his thoughts on paper in a vivid and intelligible way; another without effort sees his thoughts grow on the sheet of paper in front of him; the second man has the something plus, the charisma (Greek #5486), which is the gift of God.

Every man has his own charisma (Greek #5486). It may be for writing sermons, building houses, sowing seeds, fashioning wood, manipulating figures, playing the piano, singing songs, teaching children, playing football or golf. It is a something plus given him by God.

(iv) Fourth, whatever gift a man has, he must use it and the motive of use must be, not his personal prestige, but the conviction that it is at one and the same time his duty and his privilege to make his own contribution to the common good.

Let us look now at the gifts Paul singles out here for special mention.

(i) There is the gift of prophecy. It is only rarely that prophecy in the New Testament has to do with foretelling the future; it usually has to do with forthtelling the word of God. The prophet is the man who can announce the Christian message with the authority of one who knows. To announce Christ to others a man must first know him himself. "What this parish needs," said Carlyle's father, "is a man who knows Christ other than at second-hand."

(ii) There is the gift of practical service (diakonia, Greek #1248). It is surely significant that practical service came to Paul's mind so high on the list. It may be that a man will never have the privilege of standing forth in public and proclaiming Christ; but there is no man who cannot every day show the love of Christ in deeds of service to his fellow men.

(iii) There is teaching. The message of Christ needs not only to be proclaimed; it needs also to be explained. It may well be that one of the great failures of the Church at this present time is just in this realm. Exhortation and invitation without a background of teaching are empty things.

(iv) There is exhortation. Exhortation should have one dominating note, and that should be encouragement. There is a naval regulation which says that no officer shall speak discouragingly to any other officer about any undertaking in which he may be engaged. There is a kind of exhortation which is daunting. Real exhortation aims not so much at dangling a man over the flames of hell as spurring him on to the joy of life in Christ.

(v) There is sharing. Sharing is to be carried out with simple kindliness. The word that Paul uses is haplotes (Greek #572), and it is difficult to translate, because it has in it the meaning both of simplicity and of generosity. One great commentary quotes a passage from The Testament of Issachar which perfectly illustrates its meaning. "And my father blessed me, seeing that I walked in simplicity (haplotes, Greek #572). And I was not inquisitive in my actions, nor wicked and envious towards my neighbour. I did not speak evil of anyone or attack a man's life, but I walked with a single eye (literally, with haplotes, Greek #572, of my eyes). To every poor and every afflicted man I provided the good things of earth in simplicity (haplotes, Greek #572) of heart. The simple (haplous, Greek #572) man does not desire gold, doth not ravish his neighbour, doth not care for all kinds of dainty meats, doth not wish for diversity of clothing, doth not promise himself length of days, but receiveth only the will of God. He walketh in uprightness of life and beholdeth all things in simplicity (haplotes, Greek #572)." There is a giving which pries into the circumstances of another as it gives, which gives a moral lecture along with the gift, which gives not so much to relieve the need of the other as to pander to its own vanity and self-satisfaction, which gives with a grim sense of duty instead of a radiant sense of joy, which gives always with some ulterior motive and never for the sheer joy of giving. Christian sharing is with haplotes (Greek #572), the simple kindliness which delights in the sheer pleasure of giving for giving's sake.

(vi) There is being called to occupy a leading place. Paul says that if we are so called we must do it with zeal. One of the most difficult problems of the Church today is the getting of leaders in all departments of its work. There are fewer and fewer people with a sense of service and of responsibility, willing to give up their leisure and their pleasure to undertake leadership. In many cases unfitness and unworthiness is pleaded when the real reason is disinclination and laziness. If such leadership is taken up, Paul says that it is to be taken up with zeal. There are two ways in which an elder may deliver a communion card--through the letter-box or at the fireside. There are two ways in which a teacher may prepare a lesson--with heart and mind or in the most perfunctory way. A man may dully and drably go through some task in the Church, or he may do it with the joy and thrill of zeal. The Church today needs leaders with zeal in their hearts.

(vii) There is the time when mercy has to be shown. It has to be shown with gracious kindliness, Paul says. It is possible to forgive in such a way that the very forgiveness is an insult. It is possible to forgive and at the same time to demonstrate an attitude of criticism and contempt. If ever we have to forgive a sinner, we must remember that we are fellow sinners. "There but for the grace of God, go I," said George Whitefield as he saw the criminal walk to the gallows. There is a way of forgiving a man which pushes him further into the gutter; and there is a way of forgiving him which lifts him out of the mire. Real forgiveness is always based on love and never on superiority.

THE CHRISTIAN LIFE IN EVERYDAY ACTION (Romans 12:9-13)

12:9-13 Your love must be completely sincere. Hate that which is evil and cling to that which is good. Be affectionate to one another in brotherly love. Give to each other priority in honour. Do not be sluggish in zeal. Keep your spirit at boiling point. Seize your opportunities. Rejoice in hope. Meet tribulation with triumphant fortitude. Be persevering in prayer. Share what you have to help the needs of God's dedicated people. Be eager in giving hospitality.

Paul presents his people with ten telegraphic rules for ordinary, everyday life. Let us look at them one by one.

(i) Love must be completely sincere. There must be no hypocrisy, no play-acting, no ulterior motive. There is such a thing as cupboard love, which gives affection with one eye on the gain which may result. There is such a thing as a selfish love, whose aim is to get far more than it is to give. Christian love is cleansed of self; it is a pure outgoing of the heart to others.

(ii) We must hate that which is evil and cling to that which is good. It has been said that our one security against sin lies in our being shocked by it. It was Carlyle who said that what we need is to see the infinite beauty of holiness and the infinite damnability of sin. The words Paul uses are strong. It has been said that no virtue is safe which is not passionate. He must hate evil and love good. Regarding one thing we must be clear--what many people hate is not evil, but the consequences of evil. No man is really a good man when he is good simply because he fears the consequences of being bad. As Burns had it:

"The fear o' Hell's a hangman's whip

To haud the wretch in order;

But where ye feel your honour grip,

Let that ay be your border."

Not to fear the consequences of dishonour, but to love honour passionately is the way to real goodness.

(iii) We must be affectionate to one another in brotherly love. The word Paul uses for affectionate is philostorgos (Greek #5387), and storge (G) is the Greek for family love. We must love each other, because we are members of one family. We are not strangers to each other within the Christian Church; much less are we isolated units; we are brothers and sisters, because we have the one father, God.

(iv) We must give each other priority in honour. More than half the trouble that arises in Churches concerns rights and privileges and prestige. Someone has not been given his or her place; someone has been neglected or unthanked. The mark of the truly Christian man has always been humility. One of the humblest of men was that great saint and scholar Principal Cairns. Someone recollects an incident which showed Cairns as he was. He was a member of a platform party at a great gathering. As he appeared there was a tremendous burst of applause. Cairns stood back to let the man next him pass, and began to applaud himself; he never dreamed that the applause was for him. It is not easy to give each other priority in honour. There is enough of the natural man in most of us to like to get our rights; but the Christian man has no rights--he has only duties.

(v) We must not be sluggish in zeal. There is a certain intensity in the Christian life; there is no room for lethargy in it. The Christian cannot take things in an easy-going way, for the world is always a battleground between good and evil, the time is short, and life is a preparation for eternity. The Christian may burn out, but he must not rust out.

(vi) We must keep our spirit at boiling point. The one man whom the Risen Christ could not stand was the man who was neither hot nor cold (Revelation 3:15-16). Today people are apt to look askance upon enthusiasm: the modern battle-cry is "I couldn't care less." But the Christian is a man desperately in earnest; he is aflame for Christ.

(vii) Paul's seventh injunction may be one of two things. The ancient manuscripts vary between two readings. Some read, "Serve the Lord" and some read, "Serve the time." that is, "Grasp your opportunities." The reason for the double reading is this. All the ancient scribes used contractions in their writing. In particular the commoner words were always abbreviated. One of the commonest ways of abbreviating was to miss out the vowels--as shorthand does--and to place a stroke along the top of the remaining letters. Now the word for Lord is kurios (Greek #2962) and the word for time is kairos (Greek #2540), and the abbreviation for both of these words is krs. In a section so filled with practical advice it is more likely that Paul was saying to his people, "Seize your opportunities as they come." Life presents us with all kinds of opportunities--the opportunity to learn something new or to cut out something wrong; the opportunity to speak a word of encouragement or of warning; the opportunity to help or to comfort. One of the tragedies of life is that we so often fall to grasp these opportunities when they come. "There are three things which come not back--the spent arrow, the spoken word, and the lost opportunity."

(viii) We are to rejoice in hope. When Alexander the Great was

setting out upon one of his eastern campaigns, he was

distributing all kinds of gifts to his friends. In his generosity

he had given away nearly all his possessions. "Sir," said one of

his friends, "you will have nothing left for yourself." "Oh, yes,

I have," said Alexander, "I have still my hopes." The Christian

must be essentially an optimist. Just because God is God, the

Christian is always certain that "the best is yet to be." Just

because he knows of the grace that is sufficient for all things

and the strength that is made perfect in weakness, the Christian

knows that no task is too much for him. "There are no hopeless

situations in life; there are only men who have grown hopeless

about them." There can never be any such thing as a hopeless

Christian.

(ix) We are to meet tribulation with triumphant fortitude. Someone once said to a gallant sufferer: "Suffering colours all life, doesn't it?" "Yes," said the gallant one, "it does, but I propose to choose the colour." When the dreadful affliction of complete deafness began to descend on Beethoven and life seemed to be one unbroken disaster, he said: "I will take life by the throat." As William Cowper had it:

"Set free from present sorrow,

We cheerfully can say.

'Even let the unknown tomorrow

Bring with it what it may,

It can bring with it nothing

But he will bear us through.'"

When Nebuchadnezzar cast Shadrach, Meshach and Abednego into the burning fiery furnace he was amazed that they took no harm. He asked if three men had not been cast into the flames. They told him it was so. He said, "But I see four men loose, walking in the midst of the fire, and they are not hurt; and the appearance of the fourth is like a son of the gods" (Daniel 3:24-25). A man can meet anything when he meets it with Christ.

(x) We are to persevere in prayer. Is it not the case that there are times in life when we let day add itself to day and week to week, and we never speak to God? When a man ceases to pray, he despoils himself of the strength of Almighty God. No man should be surprised when life collapses if he insists on living it alone.

(xi) We are to share with those in need. In a world bent on getting, the Christian is bent on giving, because he knows that "what we keep we lose, and what we give we have."

(xii) The Christian is to be given to hospitality. Over and over again the New Testament insists on this duty of the open door (Hebrews 13:2; 1 Timothy 3:2; Titus 1:8; 1 Peter 4:9). Tyndale used a magnificent word when he translated it that the Christian should have a harborous disposition. A home can never be happy when it is selfish. Christianity is the religion of the open hand, the open heart, and the open door.

THE CHRISTIAN AND HIS FELLOW MEN (Romans 12:14-21)

12:14-21 Bless those who persecute you; bless them and do not curse them. Rejoice with those who rejoice, and weep with those who weep. Live in harmony with one another. Keep your thoughts from pride; and never refuse to be associated with humble people. Don't become conceitedly wise in your own estimation. Never return evil for evil. Take thought to make your conduct fair for all to see. If it is possible, as far as you can, live at peace with all men. Beloved, do not seek to revenge yourself on others; leave such vengeance to The Wrath, for it stands written: "Vengeance belongs to me; I will repay, says the Lord." Rather, if your enemy is hungry, give him food. If he is thirsty, give him drink. If you do this you will heap coals of fire on his head. Be not over come by evil, but overcome evil with good.

Paul offers a series of rules and principles wherewith to govern our relationships with our fellow men.

(i) The Christian must meet persecution with a prayer for those who persecute him. Long ago Plato had said that the good man will choose rather to suffer evil than to do evil; and it is always evil to hate. When the Christian is hurt, and insulted, and maltreated, he has the example of his Master before him, for be, upon his Cross, prayed for forgiveness for those who were killing him.

There has been no greater force to move men into Christianity than this serene forgiveness which the martyrs in every age have showed. Stephen died praying for forgiveness for those who stoned him to death (Acts 7:60). Among those who killed him was a young man named Saul, who afterwards became Paul, the apostle to the Gentiles and the slave of Christ. There can be no doubt that the death scene of Stephen was one of the things that turned Paul to Christ. As Augustine said: "The Church owes Paul to the prayer of Stephen. Many a persecutor has become a follower of the faith he once sought to destroy, because he has seen how a Christian can forgive."

(ii) We are to rejoice with those who rejoice, and to weep with those who weep. There are few bonds like that of a common sorrow. A writer tells of the saying of an American negro woman. A lady in Charleston met the negro servant of a neighbour. "I'm sorry to hear of your Aunt Lucy's death," she said. "You must miss her greatly. You were such friends." "Yes'm," said the servant, "I is sorry she died. But we wasn't no friends." "Why," said the lady, "I thought you were. I've seen you laughing and talking together lots of times." "Yes'm. That's so," came the reply. "We've laughed together, and we've talked together, but we is just 'quaintances. You see, Miss Ruth, we ain't never shed no tears. Folks got to cry together before dey is friends."

The bond of tears is the strongest of all. And yet it is much easier to weep with those who weep than it is to rejoice with those who rejoice. Long ago Chrysostom wrote on this passage: "It requires more of a high Christian temper to rejoice with them that do rejoice than to weep with them that weep. For this nature itself fulfils perfectly; and thee is none so hard-hearted as not to weep over him that is in calamity; but the other requires a very noble soul, so as not only to keep from envying, but even to feel pleasure with the person who is in esteem." It is., indeed, more difficult to congratulate another on his success, especially if his success involves disappointment to us, than it is to sympathize with his sorrow and his loss. It is only when self is dead that we can take as much joy in the success of others as in our own.

(iii) We are to live in harmony with one another. It was Nelson who, after one of his great victories, sent back a despatch in which he gave us the reason for it: "I had the happiness to command a band of brothers." It is a band of brothers that any Christian Church should be. Leighton once wrote: "The mode of Church government is unconstrained; but peace and concord, kindness and good will are indispensable." When strife enters into any Christian society, the hope of doing any good work is gone.

(iv) We are to avoid all pride and snobbishness. We have always to remember that the standards by which the world judges a man are not necessarily the standards by which God judges him. Saintliness has nothing to do with rank, or wealth, or birth. Dr James Black in his own vivid way described a scene in an early Christian congregation. A notable convert has been made. and the great man comes to his first Church service. He enters the room where the service is being held. The Christian leader points to a place. "Will you sit there please?" "But," says the man, "I cannot sit there, for that would be to sit beside my slave." "Will you sit there please?" repeats the leader. "But," says the man, "surely not beside my slave." "Will you sit there please?" repeats the leader once again. And the man at last crosses the room, sits beside his slave, and gives him the kiss of peace. That is what Christianity did; and that is what it alone could do in the Roman Empire. The Christian Church was the only place where master and slave sat side by side. It is still the place where all earthly distinctions are gone, for with God there is no respect of persons.

(v) We are to make our conduct fair for all to see. Paul was well aware that Christian conduct must not only be good; it must also look good. So-called Christianity can be presented in the hardest and most unlovely way; but real Christianity is something which is fair for all to see.

(vi) We are to live at peace with all men. But Paul adds two qualifications. (a) He says, "if it be possible". There may come a time when the claims of courtesy have to submit to the claims of principle. Christianity is not an easy-going tolerance which will accept anything and shut its eyes to everything. There may come a time when some battle has to be fought, and when it does, the Christian will not shirk it. (b) He says, as far as you can. Paul knew very well that it is easier for some to live at peace than for others. He knew that one man can be compelled to control as much temper in an hour as another man in a lifetime. We would do well to remember that goodness is a great deal easier for some than for others; that will keep us alike from criticism and from discouragement.

(vii) We are to keep ourselves from all thought of taking revenge. Paul gives three reasons for that. (a) Vengeance does not belong to us but to God. In the last analysis no human being has a right to judge any other; only God can do that. (b) To treat a man with kindness rather than vengeance is the way to move him. Vengeance may break his spirit; but kindness will break his heart. "If we are kind to our enemies," says Paul, "it will heap coals of fire on their heads." That means, not that it will store up further punishment for them, but that it will move them to burning shame. (c) To stoop to vengeance is to be ourselves conquered by evil. Evil can never be conquered by evil. If hatred is met with more hatred it is only increased; but if it is met with love, an antidote for the poison is found. As Booker Washington said: "I will not allow any man to make me lower myself by hating him." The only real way to destroy an enemy is to make him a friend.

-Barclay's Daily Study Bible (NT)

 


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Bibliography Information
Barclay, William. "Commentary on Romans 12:4". "William Barclay's Daily Study Bible". https://www.studylight.org/commentaries/dsb/romans-12.html. 1956-1959.

Lectionary Calendar
Monday, June 17th, 2019
the Week of Proper 6 / Ordinary 11
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