---
title: "Romans 12 - Study King James Bible with clarkes commentary"
description: "Read Romans 12 with clarkes commentary 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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url: "https://realbiblebelievers.com/study/clarkes-commentary/romans/12"
---

[ 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
 
The apostle having now finished the *doctrinal* part of this epistle, proceeds to the *practical*; and here it may be necessary to take a view of his arguments in the preceding chapters. 

The *election, calling*, and *justification* of the believing Gentiles, and their being admitted into the kingdom and covenant of God, and having an interest in all the privileges and honours of his children. 

(1.) That they have a clear and substantial title to all these he has proved in [Romans 1:0](/kjv/romans/1/0), [Romans 2:0](/kjv/romans/2/0) and [Romans 3:0](/kjv/romans/3/0). 

(2.) That this right is set on the same footing with Abraham's title to the blessings of the covenant he proves [Romans 6:0](/kjv/romans/6/0). 

(3.) That it gives us a title to privileges and blessings, as great as any the Jews could glory in, by virtue of that covenant, [Romans 5:1-12](/kjv/romans/5/1-12). 

(4.) He goes still higher, and shows that our being interested in the gift and grace of God in Christ Jesus is perfectly agreeable to the grace which he has bestowed upon all mankind, in delivering them from that *death of the body* brought on them by Adams' transgression, [Romans 5:12-21](/kjv/romans/5/12-21). 

(5.) He fully explains, both with regard to the Gentiles and Jews, the nature of the Gospel constitution in relation to its obligations to holiness, and the advantages it gives for encouragement, obedience, and support, under the severest trials and persecutions, [Romans 6:7](/kjv/romans/6/7); [Romans 6:7](/kjv/romans/6/7), [Romans 6:8](/kjv/romans/6/8). 

(6.) As to the pretences of the Jews, that "God was bound by express promise to continue them as his only people for ever, and that this was directly inconsistent with the election and calling of the Gentiles, on the condition of *faith* alone;" he demonstrates that the rejection of the Jews is consistent with the truth of God's word, and with his righteousness: he shows the true cause and reason of their rejection, and concludes with an admirable discourse upon the extent and duration of it; which he closes with adoration of the Divine wisdom in its various dispensations, [Romans 9:10](/kjv/romans/9/10); [Romans 9:10](/kjv/romans/9/10), [Romans 9:11](/kjv/romans/9/11). Thus, having cleared this important subject with surprising judgment, and the nicest art and skill in writing, he now proceeds, after his usual manner in his epistles and the apostolic method of preaching, to inculcate various *Christian* *duties*, and to exhort to that *temper* of mind and conduct of life which are suitable to the profession of the Gospel, and the enjoyment of its privileges. - Dr. *Taylor*. 

Verse [Romans 12:1](/kjv/romans/12/1). ***I beseech you therefore, brethren*** — This address is probably intended both for the *Jews* and the *Gentiles*; though some suppose that the Jews are addressed in the first verse, the Gentiles in the second. 

***By the mercies of God!*** — Δια των οικτιρμων του Θεου· By the *tender mercies* or *compassions* of God, such as a tender father shows to his refractory children; who, on their humiliation, is easily persuaded to forgive their offences. The word οικτιρμος comes from οικτος, *compassion*; and that from εικω, to *yield*; because he that has *compassionate* feelings is easily prevailed on to do a kindness, or remit an injury. 

***That ye present your bodies*** — A metaphor taken from bringing sacrifices to the altar of God. The person offering picked out the *choicest* of his flock, brought it to the altar, and *presented* it there as an atonement for his sin. They are exhorted to give themselves up in the spirit of sacrifice; to be as wholly the Lord's property as the *whole burnt-offering* was, no part being devoted to any other use. 

***A living sacrifice*** — In opposition to those *dead* sacrifices which they were in the habit of offering while in their Jewish state; and that they should have the lusts of the flesh *mortified*, that they might *live* to God. 

***Holy*** — Without *spot* or *blemish*; referring still to the sacrifice required by the law. 

***Acceptable unto God*** — ευαρεστονυ The *sacrifice* being *perfect* in its *kind*, and the *intention* of the offerer being such that both can be *acceptable* and *well pleasing* to God, who searches the heart. All these phrases are *sacrificial*, and show that there must be a complete surrender of the person-the *body*, the whole man, mind and flesh, to be given to God; and that he is to consider himself no more his own, but the entire property of his Maker. 

***Your reasonable service.*** — Nothing can be more consistent with reason than that the work of God should glorify its Author. We are not our *own*, we are the property of the Lord, by the right of creation and redemption; and it would be as *unreasonable* as it would be *wicked* not to live to his glory, in strict obedience to his will. The *reasonable service*, λογικην λατρειαν, of the apostle, may refer to the difference between the *Jewish* and *Christian* worship. The former religious service consisted chiefly in its *sacrifices*, which were δι αλογων, of *irrational* creatures, i.e. the lambs, rams, kids, bulls, goats, c., which were offered under the law. The Christian service or worship is λογικη, *rational*, because performed according to the true intent and meaning of the law the heart and soul being engaged in the service. He alone lives the life of a *fool* and a *madman* who lives the life of a sinner against God; for, in sinning against his Maker he wrongs his own soul, loves death, and rewards evil unto himself. 

*Reasonable service*, λογικην λατρειαν, "a religious service according to reason," one *rationally performed*. The Romanists make this distinction between λατρεια, and δουλεια, *latreia* and *douleia*, (or *dulia*, as they corruptly write it,) *worship* and *service*, which they say signify *two kinds of religious worship*; the *first* proper to GOD, the *other* communicated to the *creatures*. But δουλεια, *douleia, services*, is used by the Septuagint to express the *Divine worship*. See [Deuteronomy 13:4](/kjv/deuteronomy/13/4); [Judges 2:7](/kjv/judges/2/7); [1 Samuel 7:3](/kjv/1-samuel/7/3), and [1 Samuel 12:10](/kjv/1-samuel/12/10) : and in the New Testament, [Matthew 6:24](/kjv/matthew/6/24); [Luke 6:23](/kjv/luke/6/23); [Romans 16:18](/kjv/romans/16/18); [Colossians 3:24](/kjv/colossians/3/24). The angel refused δουλειαν, *douleia*, [Revelation 22:7](/kjv/revelation/22/7), because he was συνδουλος *sundoulos*, a *fellow servant*; and the Divine worship is more *frequently* expressed by this word δουλεια, *douleia, service*, than by λατρεια, *latreia, worship*. The first is thirty-nine times in the Old and New Testament ascribed unto God, the other about thirty times; and *latreia*, worship or service, is given unto the *creatures*, as in [Leviticus 23:7](/kjv/leviticus/23/7), [Leviticus 23:8](/kjv/leviticus/23/8), [Leviticus 23:21](/kjv/leviticus/23/21); [Numbers 28:18](/kjv/numbers/28/18); yea, the word signifies *cruel* and *base* bondage, [Deuteronomy 28:48](/kjv/deuteronomy/28/48): once in the New Testament it is taken for the *worship* of the *creatures*, [Romans 1:25](/kjv/romans/1/25). The worshipping of *idols* is forbidden under the word λατρεια, *latreia*, thirty-four times in the Old Testament, and once in the New, as above; and twenty-three times under the term δουλεια, *doaleia*, in the Old Testament; and St. Paul uses δουλευειν Θεὡ, and λατρευειν Θεὡ indifferently, for the *worship we owe to God*. See [Romans 1:9](/kjv/romans/1/9), [Romans 1:25](/kjv/romans/1/25); [Romans 12:1](/kjv/romans/12/1), [Galatians 4:8](/kjv/galatians/4/8), [Galatians 4:9](/kjv/galatians/4/9); [1 Thessalonians 1:9](/kjv/1-thessalonians/1/9); [Matthew 6:24](/kjv/matthew/6/24). And *Ludouicus Vives*, a learned *Romanist*, has proved out of *Suidas, Xenophon*, and *Volla*, that these two words are usually taken the *one* for the *other*, therefore the popish distinction, that the first signifies "the religious worship due only to God," and the second, "that which is given to angels, saints, and men," is unlearned and false.-See *Leigh's Crit. Sacra*.

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