Chapter 12

Theophylact of Ohrid, Exposition of the Epistle of St Paul to the Romans — Chapter Twelve

¹ Chapter Twelve. I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, well-pleasing unto God, which is your reasonable service. Since he has dwelt sufficiently on the doctrinal discourse, he now goes forward also to the ethical. And since he showed the unspeakable dispensation and goodness of God toward us, he beseeches by the mercies of God, that is, putting forward these very mercies as mediators, that, standing in awe of them, we may show forth nothing unworthy of them. And what does he beseech? That we present our bodies, that is, that we give them over unto warfare. For thus is common speech accustomed to say: The general presented the ranks for battle. Or also, as to God the King, we owe to present our members approved and chosen; for such are those who stand before the king. But let us present these also a living sacrifice. For when we have put these to death, then we live according to the spirit. The Jewish sacrifice, then, is not well-pleasing to God. For who, he says, has required these things at your hands? But the sacrifice of the faithful, the reasonable service, is exceedingly sought after by God. For offer unto God a sacrifice of praise; and, A sacrifice of praise shall glorify me. And reasonable service is not only that which is offered to God through word, but also the manner of life that is according to Christ, when no irrational passion holds sway within us, but reason governs all things; and each man becomes, as it were, a high priest of himself, slaying the wickednesses within, and ever seeming to stand before God, and at every deed and word so trembling, as the high priest, when he stands before the divine altar.

² And be not conformed to this age, but be transformed by the renewing of your mind. He lays down for us a way, through which we shall be able to set right the reasonable service; which is, if we be not conformed to this age. For it has nothing settled and firm, but all things are for a season, and have only a fashion, not any substance or abiding essence. Be not, then, he says, made like, you also, to this age, which has no substance; that is, Mind not the things of it; but be transformed by the renewing of your mind, that is, ever renew yourself. Have you sinned? You have made your soul old. Be renewed again. Have you set right some small thing? Be eager to set right also a greater, and you have become new, ever being transformed unto the better. And mark how, in the case of the world, he named a fashion, on account of its being easily dissolved and for a season; but in the case of virtue, a form, as having a natural beauty, and needing none of the outward fashions and adornments. For the world is fashioned, that it may steal us away; but virtue displays its own form without fashioning. We ought, then, ever to be transformed according to virtue, being renewed both from evil unto good, and from the lesser virtue unto the greater.

³ That you may prove what is the good, and well-pleasing, and perfect will of God. Having said, Be renewed, ever becoming new, he now says also wherein the renewing of the mind is profitable; and he says that That you may prove, that is, discern, what is the will of God. For he who has his mind grown old knows not the will of God; which is to live in humility, and poverty, and mourning, and the other things which he ordained. But he who has been renewed in the spirit, this man knows what is the will of God—not such as the Jews knew, holding fast the law. For the law indeed was a will of God, but not well-pleasing, nor perfect. For it was not given as primary, but was conceded on account of their weakness. But perfect and well-pleasing is the New Covenant.

⁴ For just as we have many members in one body, but all the members have not the same office; so we, being many, are one body in Christ, and every one members one of another. By the illustration of the body and the members he pulls down the great swelling of haughtiness. For just as the body is one, but has diverse members, working diverse offices, so also the faithful, we are one body in Christ, being framed together as in a head, and every one members one of another; not the small only of the great, but also the great of the small. Be not, then, lifted up one against another; for you have need, as the members also, one of another.

⁵ Having then gifts differing according to the grace that is given to us: whether prophecy, according to the proportion of faith; or ministry, in our ministering; or he that teaches, in teaching; or he that exhorts, in exhortation; he that gives, in simplicity; he that rules, in diligence; he that shows mercy, in cheerfulness. He did not say, Having greater and lesser, but, Differing; that he might put down those who are lifted up; and by the very name—for he did not say, Achievements, but, Gifts. For it is a gift of God, he says, not your own achievement, that which you received; and it is grace which gave you this. That he may put down, then, those who are lifted up, he says that these things are given of God, and names them gifts; but that he may rouse the slothful, he again shows that we too contribute something toward the receiving of the gifts; and he says that Unto prophecy, according to the proportion of faith. For even though it is grace, yet it is not poured out simply, but as great a vessel of faith as it finds brought to it, so much does it pour in. And first he made mention of prophecy, perhaps doing this indifferently, but perhaps also because some happened to be lifted up over this. He says, then: If anyone has received a ministry, let him abide in the ministry, and let him not seek anything more, neither be lifted up over another, but let him abide content with what he received. And by simplicity he means liberality; one ought, then, to give with liberality. For no virtue abides a virtue, when it is not done in the becoming manner. He, then, that exhorts, he says, let him abide in exhortation, pursuing the work, and not being lifted up over another.

⁶ Let love be without hypocrisy. Abhorring that which is evil. Cleaving to that which is good. In brotherly love be tenderly affectioned one to another. He shows how all the things aforesaid may be set right, and says: Let love be without hypocrisy. For then is it love, and all things shall easily be set right. He spoke concerning love. But since there is a love that is hurtful, as that of those who agree together in robberies, and of such persons, for this reason he says, Abhorring that which is evil; hating it from the soul. For the Ab- shows an intense hatred, and the hatred from the heart. For since there are many who do not indeed do evils, yet nevertheless have the desire of them, he says that he requires the hatred from the heart toward wickedness. The fleeing from evil is not enough, but there must also be present the working of virtue; wherefore he said, Cleaving to that which is good; that is, having toward it a loving disposition. I have exhorted you, he says, to love, and with reason; for you are brethren, begotten in one font.

⁷ Bless them that persecute you; bless, and curse not. After teaching concerning brotherly love and the love toward one’s own, he now also ordains how we are to be disposed toward enemies. He did not say, Bear no malice, nor avenge yourselves, but what is far greater, Bless. And he added also the words, Curse not; that we may not do both this and that. For he that blesses those who persecute him for Christ’s sake shows that he rejoices in suffering on behalf of him whom he loves; but he that curses shows that he rejoices not; and from this, that neither does he love him for whose sake he is persecuted.

⁸ Avenge not yourselves, beloved, but give place unto wrath. For it is written, Vengeance is mine; I will recompense, says the Lord. Therefore if your enemy hunger, feed him; if he thirst, give him drink; for in so doing you shall heap coals of fire upon his head. Be not overcome of evil, but overcome evil with good. Give place, he says, to the wrath of God against him that wrongs you. For if you avenge yourselves, he will not proceed against him; but if you let it go, God will avenge more bitterly. And he brings in also the testimony, confirming the divine word. He requires of us here a greater wisdom. For why do I say, he says, that one must be at peace? Nay, I enjoin also to do good. And the words, You shall heap coals of fire upon his head, he said, running along with the faintheartedness of him that has been wronged; for nothing is so sweet as to see an enemy chastised; for it is as though he says such things as these: Do you wish to avenge yourself on your enemy? Do him good, and then you have avenged yourself more bitterly. Here he hints at this, that we ought not to feed our enemies with such a mind, that we may bring upon them a greater chastisement; for this is, Be not overcome of evil; that is, Do not this with a malicious purpose, neither imitate the evildoer (for this is a defeat), but be eager rather, in your well-doing, to overcome him, and to change him from his wickedness. What, then, he said above, he said toward the consolation of faintheartedness; but now he has introduced the more perfect thing.