17 Do not give evil for evil to any man. Let all your business be well ordered in the eyes of all men.
Do not say, I will give punishment for evil: go on waiting for the Lord, and he will be your saviour.
And so that no man might be able to say anything against us in the business of this giving which has been put into our hands: For the business has been so ordered by us as to have the approval, not only of the Lord, but of men.
But I say to you, Do not make use of force against an evil man; but to him who gives you a blow on the right side of your face let the left be turned.
For the rest, my brothers, whatever things are true, whatever things have honour, whatever things are upright, whatever things are holy, whatever things are beautiful, whatever things are of value, if there is any virtue and if there is any praise, give thought to these things. The things which came to you by my teaching and preaching, and which you saw in me, these things do, and the God of peace will be with you.
Do not give punishment for wrongs done to you, dear brothers, but give way to the wrath of God; for it is said in the holy Writings, Punishment is mine, I will give reward, says the Lord.
Let it not be possible for men to say evil about your good:
Being of good behaviour among the Gentiles; so that though they say now that you are evil-doers, they may see your good works and give glory to God when he comes to be their judge.
Love is never tired of waiting; love is kind; love has no envy; love has no high opinion of itself, love has no pride; Love's ways are ever fair, it takes no thought for itself; it is not quickly made angry, it takes no account of evil;
So it is my desire that the younger widows may be married and have children, controlling their families, and giving the Evil One no chance to say anything against them,
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Romans 12
Commentary on Romans 12 Matthew Henry Commentary
Chapter 12
The apostle, having at large cleared and confirmed the prime fundamental doctrines of Christianity, comes in the next place to press the principal duties. We mistake our religion if we look upon it only as a system of notions and a guide to speculation. No, it is a practical religion, that tends to the right ordering of the conversation. It is designed not only to inform our judgments, but to reform our hearts and lives. From the method of the apostle's writing in this, as in some other of the epistles (as from the management of the principal ministers of state in Christ's kingdom) the stewards of the mysteries of God may take direction how to divide the word of truth: not to press duty abstracted from privilege, nor privilege abstracted from duty; but let both go together, with a complicated design, they will greatly promote and befriend each other. The duties are drawn from the privileges, by way of inference. The foundation of Christian practice must be laid in Christian knowledge and faith. We must first understand how we receive Christ Jesus the Lord, and then we shall know the better how to walk in him. There is a great deal of duty prescribed in this chapter. The exhortations are short and pithy, briefly summing up what is good, and what the Lord our God in Christ requires of us. It is an abridgment of the Christian directory, an excellent collection of rules for the right ordering of the conversation, as becomes the gospel. It is joined to the foregoing discourse by the word "therefore.' It is the practical application of doctrinal truths that is the life of preaching. He had been discoursing at large of justification by faith, and of the riches of free grace, and the pledges and assurances we have of the glory that is to be revealed. Hence carnal libertines would be apt to infer."Therefore we may live as we list, and walk in the way of our hearts and the sight of our eyes.' Now this does not follow; the faith that justifies is a faith that "works by love.' And there is no other way to heaven but the way of holiness and obedience. Therefore what God hath joined together let no man put asunder. The particular exhortations of this chapter are reducible to the three principal heads of Christian duty: our duty to God t ourselves, and to our brother. The grace of God teaches us, in general, to live "godly, soberly, and righteously;' and to deny all that which is contrary hereunto. Now this chapter will give us to understand what godliness, sobriety, and righteousness, are though somewhat intermixed.
Rom 12:1-21
We may observe here, according to the scheme mentioned in the contents, the apostle's exhortations,