1 I beseech you therefore, brethren, by the mercy of God, that you present your bodies a living sacrifice, holy, pleasing unto God, your reasonable service.
v.1
VERS. 1.-- *I beseech you.* Thus far he has sufficiently humbled both parties, and has annulled the glory drawn from their former state; now, the business being as it were finished, he thereafter turns to morality. *I beseech you.* Thus far, lest the one should be proud against the other; from here, that the one should labor for the other's profit. *I beseech you by,* etc. That is, by the apostolate mercifully committed to me by God, or the mercy wrought and shown to you by God. *A victim,* etc. A true sacrifice is every work that is done, etc, *as far as* he adds, saying: *But be ye reformed in the newness of your mind,* etc.
2 And be not conformed to this world: but be reformed in the newness of your mind, that you may prove what is the good and the acceptable and the perfect will of God.
v.2
VERS. 2.-- *Be not conformed.* A general prohibition. *But be ye reformed.* A regular command. There continence, here justice. The one pertains to not coveting, this to loving; the one to turning aside from evil, this to doing good. For by not coveting we are stripped of the oldness, and by loving we are clothed with the newness. *Be ye reformed.* Because in Adam the image of God was in part lost, so that it may begin to be reformed by him by whom it was formed. For it cannot reform itself as it was able to deform itself.
3 For I say, by the grace that is given me, to all that are among you, not to be more wise than it behoveth to be wise, but to be wise unto sobriety and according as God hath divided to every one the measure of faith.
v.3
VERS. 3.-- *For I say.* This is the sacrifice of Christians, that the many should be one body in Christ. For this is shown in the Sacrament of the altar to the faithful by the vow of the Church, which is signified in that thing which she offers. For as bread is made of many grains, so the holy Church consists of the many members of the faithful, who rejoice together in the participation of their Creator; by whose gift they are holy and are one, which is also shown in what follows, where he says: *We being many are one body in Christ*. Which cannot come to pass unless they be wise unto sobriety, which is here enjoined. *To be wise unto sobriety.* That is, that it should not go beyond the bounds of justice, that which may be useful to us alone, and may hurt no one. *The measure of faith.* According to the faith which God distributes by measure; this is the faith that works through charity, without which no man's works are to be reckoned anything. To Christ the Spirit was not given by measure, but to all the rest it is given, and being given is added to; whence John says of Christ: *For God doth not give the Spirit by measure,* to the rest it is divided, not indeed the Spirit, but his gifts.
4 For as in one body we have many members, but all the members have not the same office:
v.4
VERS. 4.-- *For as in one.* No one will be able to be just so long as he has been separated from the unity of this body, etc., *as far as* but that they may possess them with the piety of using them well.
5 So we, being many, are one body in Christ; and every one members one of another:
v.5–6
VERS. 5, 6.-- *And every one members one of another, having,* etc. To this end having differing goods. Or: we are severally members, therefore let this be done in the differing gifts; and what those graces are from the diversity of which we are called members, and in what manner in them we ought to serve one another in turn, he opens, saying: *Whether prophecy according to the proportion of faith, or ministry,* etc. *Having*: let us be members of others, that we may prophesy to them. I say *having according to the proportion of faith,* because prophecy is given according as their faith, or the faith of the hearers, requires. Note that in the enumeration of the graces he begins from prophecy, because the first proof that our faith is reasonable is that believers, having received the Spirit, prophesied.
6 And having different gifts, according to the grace that is given us, either prophecy, to be used according to the rule of faith;
7 Or ministry, in ministering; or he that teacheth, in doctrine;
8 He that exhorteth, in exhorting; he that giveth, with simplicity; he that ruleth, with carefulness; he that sheweth mercy, with cheerfulness.
v.8
VERS. 8.-- *He that showeth mercy.* This showing of mercy is the daily medicine for daily wounds, even though they be the lighter ones; yet *judgment without mercy shall be done to him that doth not mercy*, and this is assuredly just, that it be forgiven to him that forgives and given to him that gives. But whosoever, as being over-just and secure, awaits judgment without mercy, provokes wrath against himself. This mercy is manifold, namely to pardon him that sins, to succor him that is oppressed, etc.; and therefore he subjoins concerning mercy, setting down one member of it when another member has been set before, but where *he that giveth, in simplicity.* Simplicity excludes hypocrisy, cheerfulness shows joy, and reliance upon the hope of what is to come.
9 Let love be without dissimulation. Hating that which is evil, cleaving to that which is good,
10 Loving one another with the charity of brotherhood: with honour preventing one another.
11 In carefulness not slothful. In spirit fervent. Serving the Lord.
v.11
VERS. 11.-- *Not slothful.* Cursed is he that does the work of God negligently; the slothful man is without hope in the divine converse. And therefore, that the cold of sloth may be driven off, *Be ye fervent,* etc. *Fervent in spirit.* He called grace the Spirit, etc., *as far as* for this he said. *Instant in prayer.* That is, doing this assiduously. *Serving the Lord,* etc. As if he should say: Although I have said that ye should be fervent in spirit, yet do not thrust in the words of God everywhere and unseasonably, but be fervent with the opportunity of the time, so that ye may speak the words of faith in fit places, to fit persons, and at a fit time. *Fervent.* The Spirit is fire, with which charity is fervent, whence the Lord says: *I am come to send fire on the earth, and what will I, but that it burn?*
12 Rejoicing in hope. Patient in tribulation. Instant in prayer.
v.12
VERS. 12.-- *Rejoicing in hope.* Being certain of things to come they rejoice, and therefore are patient in tribulation.
13 Communicating to the necessities of the saints. Pursuing hospitality.
14 Bless them that persecute you: bless, and curse not.
15 Rejoice with them that rejoice: weep with them that weep.
16 Being of one mind one towards another. Not minding high things, but consenting to the humble. Be not wise in your own conceits.
v.16
VERS. 16.-- *Consenting.* Which is not done with the mouth only, because then is there true humility, if it is not in the tongue alone, lest, presuming upon themselves, they should not suffer with others, but reproach them.
17 To no man rendering evil for evil. Providing good things, not only in the sight of God but also in the sight of all men.
18 If it be possible, as much as is in you, have peace with all men.
19 Revenge not yourselves, my dearly beloved; but give place unto wrath, for it is written: Revenge is mine, I will repay, saith the Lord.
v.19
VERS. 19.-- *Give place.* He does not command that the saints should be unwilling to be avenged by God, which the saints cry out for in the Apocalypse, not indeed for the glutting of hatred, but because it is written: *The just shall rejoice when he shall see the revenge.* But he commands that they, not avenging themselves, give place to the wrath of God, who says: *Revenge to me, and I will repay.* If therefore a good man wills that God punish his enemy, this is not to render evil for evil. Since therefore both the just man and the evil man wish to be avenged by God on their enemies, wherein are they distinguished? The good man desires rather that his enemy be corrected than punished, and when God punishes he is not delighted at his enemy's pain, but that pleases him which pleases the Lord also, because he loves him, and it is God whom he follows in this: *Who raineth upon the just and the unjust*; and yet even in this world he more sharply reproves the obstinate and at the end will damn them, to whom accordingly vengeance is to be reserved. He gives place to the wrath of his adversary who permits his adversary to do what he will.
20 But if the enemy be hungry, give him to eat; if he thirst, give him to drink. For, doing this, thou shalt heap coals of fire upon his head.
v.20
VERS. 20.-- *But if he hunger.* Note the strangeness of the conjunction *but.* For it is to be carried on as though neither conjunction had been interposed. Or it can also be read thus, so that neither conjunction is superfluous, as if he should say, not only do ye not defend yourselves, but if, etc.
21 Be not overcome by evil: but overcome evil by good.