---
title: "Romans 12 - Study King James Bible with calvins commentary on the bible"
description: "Read Romans 12 with calvins commentary on the bible commentary. 1 I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reaso"
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[ Read](/kjv/romans/12)[ Commentary](/study/romans/12)[ Interlinear](/interlinear/romans/12) Audio

 1 I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, *which is* your reasonable service.

 2 And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what *is* that good, and acceptable, and perfect, will of God.

 3 For I say, through the grace given unto me, to every man that is among you, not to think *of himself* more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith.

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

 5 So we, *being* many, are one body in Christ, and every one members one of another.

 6 Having then gifts differing according to the grace that is given to us, whether prophecy, *let us prophesy* according to the proportion of faith;

 7 Or ministry, *let us wait* on *our* ministering: or he that teacheth, on teaching;

 8 Or he that exhorteth, on exhortation: he that giveth, *let him do it* with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness.

 9 *Let* love be without dissimulation. Abhor that which is evil; cleave to that which is good.

 10 *Be* kindly affectioned one to another with brotherly love; in honour preferring one another;

 11 Not slothful in business; fervent in spirit; serving the Lord;

 12 Rejoicing in hope; patient in tribulation; continuing instant in prayer;

 13 Distributing to the necessity of saints; given to hospitality.

 14 Bless them which persecute you: bless, and curse not.

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

 16 *Be* of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.

 17 Recompense to no man evil for evil. Provide things honest in the sight of all men.

 18 If it be possible, as much as lieth in you, live peaceably with all men.

 19 Dearly beloved, avenge not yourselves, but *rather* give place unto wrath: for it is written, Vengeance *is* mine; I will repay, saith the Lord.

 20 Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.

 21 Be not overcome of evil, but overcome evil with good.
 
[Romans 11](/study/romans/11) [Romans 13](/study/romans/13)

## Commentary

 To verse 1
 
After having handled those things necessary for the erection of the kingdom of God, — that righteousness is to be sought from God alone, that salvation is to come to us alone from his mercy, that all blessings are laid up and daily offered to us in Christ only, — Paul now passes on, according to the best order, to show how the life is to be formed. If it be, that through the saving knowledge of God and of Christ, the soul is, as it were, regenerated into a celestial life, and that the life is in a manner formed and regulated by holy exhortations and precepts; it is then in vain that you show a desire to form the life aright, except you prove first, that the origin of all righteousness in men is in God and Christ; for this is to raise them from the dead. 

And this is the main difference between the gospel and philosophy: for though the philosophers speak excellently and with great judgment on the subject of morals, yet whatever *excellency* shines forth in their precepts, it is, as it were, a beautiful superstructure without a foundation; for by omitting principles, they offer a mutilated doctrine, like a body without a head. Not very unlike this is the mode of teaching under the Papacy: for though they mention, by the way, faith in Christ and the grace of the Holy Spirit, it yet appears quite evident, that they approach heathen philosophers far nearer than Christ and his Apostles. 

But as philosophers, before they lay down laws respecting morals, discourse first of the end of what is good, and inquire into the sources of virtues, from which afterwards they draw and derive all duties; so Paul lays down here the principle from which all the duties of holiness flow, even this, — that we are redeemed by the Lord for this end — that we may consecrate to him ourselves and all our members. But it may be useful to examine *every* part. 

**1.***I therefore beseech you by the mercies* (miserationes — *compassions*) *of God, etc.* We know that unholy men, in order to gratify the flesh, anxiously lay hold on whatever is set forth in Scripture respecting the infinite goodness of God; and hypocrites also, as far as they can, maliciously darken the knowledge of it, as though the grace of God extinguished the desire for a godly life, and opened to audacity the door of sin. But this exhortation teaches us, that until men really apprehend how much they owe to the mercy of God, they will never with a right feeling worship him, nor be effectually stimulated to fear and obey him. It is enough for the Papists, if they can extort by terror some sort of forced obedience, I know not what. But Paul, that he might bind us to God, not by servile fear, but by the voluntary and cheerful love of righteousness, allures us by the sweetness of that favor, by which our salvation is effected; and at the same time he reproaches us with ingratitude, except we, after having found a Father so kind and bountiful, do strive in our turn to dedicate ourselves wholly to him. (377) 

And what Paul says, in thus exhorting us, ought to have more power over us, inasmuch as he excels all others in setting forth the grace of God. Iron indeed must be the heart which is not kindled by the doctrine which has been laid down into love towards God, whose kindness towards itself it finds to have been so abounding. Where then are they who think that all exhortations to a holy life are nullified, if the salvation of men depends on the grace of God alone, since by no precepts, by no sanctions, is a pious mind so framed to render obedience to God, as by a serious meditation on the Divine goodness towards it? 

We may also observe here the benevolence of the Apostle’s spirit, — that he preferred to deal with the faithful by admonitions and friendly exhortations rather than by strict commands; for he *knew* that he could prevail more with the teachable in this way than in any other. 

*That ye present your bodies, etc.* It is then the beginning of a right course in good works, when we understand that we are consecrated to the Lord; for it hence follows, that we must cease to live to ourselves, in order that we may devote all the actions of our life to his service. 

There are then two things to be considered here, — the first, that we are the Lord’s, — and secondly, that we ought on this account to be holy, for it is an indignity to God’s holiness, that anything, not first consecrated, should be offered to him. These two things being admitted, it then follows that holiness is to be practiced through life, and that we are guilty of a kind of *sacrilege* when we relapse into uncleanness, as it is nothing else than to profane what is consecrated. 

But there is throughout a great suitableness in the expressions. He says first, that our *body* ought to be offered a sacrifice to God; by which he implies that we are not our own, but have entirely passed over so as to become the property of God; which cannot be, except we renounce ourselves and thus deny ourselves. Then, secondly, by adding two adjectives, he shows what sort of sacrifice this ought to be. By calling it *living,* he intimates, that we are sacrificed to the Lord for this end, — that our former life being destroyed in us, we may be raised up to a new life. By the term *holy,* he points out that which necessarily belongs to a sacrifice, already noticed; for a victim is then only approved, when it had been previously made holy. By the third word,*acceptable,* he reminds us, that our life is framed aright, when this sacrifice is so made as to be pleasing to God: he brings to us at the same time no common consolation; for he teaches us, that our work is pleasing and acceptable to God when we devote ourselves to purity and holiness. 

By *bodies* he means not only our bones and skin, but the whole mass of which we are composed; and he adopted this word, that he might more fully designate all that we are: for the members of the body are the instruments by which we execute our purposes. (378) He indeed requires from us holiness, not only as to the body, but also as to the soul and spirit, as in [1 Thessalonians 5:23](/kjv/1-thessalonians/5/23). In bidding us to *present* our bodies, he alludes to the Mosaic sacrifices, which were presented at the altar, as it were in the presence of God. But he shows, at the same time, in a striking manner, how prompt we ought to be to receive the commands of God, that we may without delay obey them. 

Hence we learn, that all mortals, whose object is not to worship God, do nothing but miserably wander and go astray. We now also find what sacrifices Paul recommends to the Christian Church: for being reconciled to God through the one only true sacrifice of Christ, we are all through his grace made priests, in order that we may dedicate ourselves and all we have to the glory of God. No sacrifice of expiation is wanted; and no one can be set up, without casting a manifest reproach on the cross of Christ. 

*Your reasonable service* This sentence, I think, was added, that he might more clearly apply and confirm the preceding exhortation, as though he had said, — “Offer yourselves a, sacrifice to God, if ye have it in your heart to serve God: for this is the right way of serving God; from which, if any depart, they are but false worshippers.” If then only God is rightly worshipped, when we observe all things according to what he has prescribed, away then with all those devised modes of worship, which he justly abominates, since he values obedience more than sacrifice. Men are indeed pleased with their own inventions, which have an empty show of wisdom, as Paul says in another place; but we learn here what the celestial Judge declares in opposition to this by the mouth of Paul; for by calling that a reasonable service which he commands, he repudiates as foolish, insipid, and presumptuous, whatever we attempt beyond the rule of his word. (379) 

(377) By “mercies,” the Apostle refers, as some think, to the various sects of God’s mercy, such as election, vocation, justification, and final salvation. [Grotius ] considers that God’s attributes are referred to, such as are described in [Exodus 34:6](/kjv/exodus/34/6). [Erasmus ], quoting [Origen ], says, that the plural is used for amplification, in order to show the greatness of God’s mercy, as though the Apostle had said, “by God’s great mercy.” [Schleusner ] renders the clause, “per summam Dei benignitatem — by God’s great kindness,” that is, in bringing you to the knowledge of the gospel. So “Father of mercies,” in [2 Corinthians 1:3](/kjv/2-corinthians/1/3), may mean “most merciful Father,” or the meaning may be, “the Father of all blessings,” as mercy signifies sometimes what mercy bestows, ([Philippians 2:1](/kjv/philippians/2/1),) as grace or favor often means the gift which flows from it. According to this view, “mercies” here are the blessings which God bestows, even the blessings of redemption. — *Ed.* 

(378) The wordσώματα, “bodies,” he seems to have used, because of the similitude he adopts respecting sacrifices; for the bodies of beasts we are to consecrate our own bodies. As he meant before by “members,” [Romans 6:13](/kjv/romans/6/13), the whole man, so he means here by “bodies,” that is, themselves. 

They were to be *living* sacrifices, not killed as the legal sacrifices, they were to be *holy*, not maimed or defective, but whole and perfect as to all the members, and free from disease. See [Leviticus 22:19](/kjv/leviticus/22/19). They were to be *acceptable* , εὐάρεστον; “placentem — pleasing,” [Beza ]; “well-pleasing,” [Doddridge ]. It was not sufficient under the law for the sacrifices themselves to be holy, blameless, such as God required; but a right motive and a right feeling on the part of the offerer were necessary, in order that they might be accepted or approved by God. Without faith and repentance, and a reformed life, they were not accepted, but regarded as abominations. See [Psalms 51:19](/kjv/psalms/51/19); [Isaiah 1:11](/kjv/isaiah/1/11) 

It is said by [Wolfius ], that all the terms here are derived from the sacrificial rites of the law, and that Christians are represented both as the priests who offered, and as the sacrifices which were offered by them. — *Ed.* 

(379) The wordλογικὴν, “reasonable,” was considered by [Origen ], and by many after him, as designating Christian service consonant with reason, in opposition to the sacrifices under the law, which were not agreeable to reason. But [Chrysostom ], whom also many have followed, viewed the word as meaning what is *spiritual*, or what belongs to the mind, in contradistinction to the ritual and external service of the law; but there is no example of the word having such a meaning, except it be [1 Peter 2:2](/kjv/1-peter/2/2), which is by no means decisive. Rational, or reasonable, is its meaning, or, what agrees with the word, as *Phavorinus* explains it. There is no need here to suppose any contrast: the expression only designates the act or the service which the Apostle prescribes; as though he said, “What I exhort you to do is nothing but a reasonable service, consistent with the dictates of reason. God has done great things for you, and it is nothing but right and just that you should dedicate yourselves wholly to him.” This seems to be the obvious meaning. To draw this expression to another subject, in order to set up reason as an umpire in matters of faith, is wholly a perversion: and to say, that as it seems to refer to the word in [1 Peter 2:2](/kjv/1-peter/2/2), it must be so considered here, is what does not necessarily follow; for asλόγος sometimes means “word,” and sometimes “reason,” so its derivative may have a similar variety. — *Ed.*

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