Chapter XII.
(Vers. 1-3.)
(Vers. 1-3.) Therefore, I beseech you, brethren, by the mercy of God, that you present your bodies as a living sacrifice, holy, pleasing to God, your rational service. And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is the good, and acceptable, and perfect will of God. Through the mercy of God, he exhorts them by which the human race is saved. For after the discussion of the Law and the faith of the people, he urges the nature of both Jews and Gentiles to live a good life; for through this hope of faith is obtained. So the reminder is this, that they should remember that they have received mercy: and they should be vigilant about fulfilling their duty to the one who has given it to them, through whom they have been justified as a free gift, knowing that this is a living, holy, and acceptable sacrifice to God, if we keep our bodies undefiled, unlike those who pursue worldly pleasures. This is the will of God, your sanctification (I Thess. IV, 3). For bodies subject to sins are not alive, but dead; for they are bound by the despair of the promised life. For by the gift of God, we are washed clean from sins; so that from then on, living a pure life, we may provoke God's love in us, not rendering his work of grace in vain. For among the ancients, the offered sacrifice was killed for this reason, to signify that men subject to death for the sake of sin. But now, since men have been purified by the gift of God and freed from the second death, they should offer a living sacrifice; so that it may be a sign of eternal life. For not as then, bodies were sacrificed for bodies: but now, it is not the bodies, but the vices of the body that must be destroyed. But in order to achieve the effect of our obedience, let us preserve justice and guard against shame; for shame is of no avail and cannot be considered reasonable when justice is neglected. This will lead to conformity with spiritual things, renewed in spirit and faith, knowing that it pleases God and that there is no other good and perfect thing.
For I say, through the grace that has been given to me, to everyone among you, not to think of himself more highly than he ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned. God has shown me that we should have this kind of thinking, so that we do not go beyond the limits of justice, and so that it is not only beneficial to us, but also does not harm anyone. This is true wisdom, to do more good than harm to others, and to be content with the lot that God has assigned to us, and to deserve the faith of each individual. We must not defend what we do not have the right to claim for ourselves, that is, we must not think too highly of ourselves, because one person cannot have everything. For even if someone is of good character, they must also defend for themselves the knowledge of wisdom: either because they possess the skill of the Law, they should claim the respect due to them. Therefore, they encourage and teach through the grace given to them. This grace is understood as the expertise of Christian discipline, through which they are instructed to strive for humility and justice.
(Vers. 4, 5.)
(Verse 4, 5) For as in one body we have many members, but all the members do not have the same function; so we, being many, are one body in Christ, and individually members of one another. By the example of the body, it teaches that we cannot all be everything; for we are members of one another, so that no one may lack what they need; therefore, we ought to care for one another and not hinder one another; for we rely on each other's functions. This is how to love Christ, if the members exhort each other, so that they may fulfill the manner in which the body is perfect in Christ.
(Vers. 6.)
(Ver. 6.) But having divers distributions, according to the grace that is given to us. Whether prophecy, according to the rule of faith; or ministry, in ministering; or he that teacheth, in doctrine;
Or prophecy according to the rule of faith. Prophecy begins, which is the first proof that our faith is reasonable. Finally, believers, having received the Spirit, prophesied. Therefore, this is given according to the measure of the recipient, that is, as much as the cause requires for which it is given.
(Vers. 7.)
(Verse 7.) Whether ministry in serving. The minister is strengthened to offer service to the brotherhood to the extent that he believes he owes obedience; lest he tire fruitlessly by working beyond what faith requires in obedience; for each one receives in return what he strives for from the heart.
Or he who teaches in doctrine. Similarly, it is said that the teacher is helped in doctrine; so much as his faith is for teaching, in that measure he is inspired to transmit heavenly discipline.
(Vers. 8.)
(Verse 8) Whether he who exhorts must be prepared with the help of the Spirit in the same way that he aims to provoke, so that he may have grace. For he challenges the brothers to do good or the unbelievers to have faith.
He who gives generously in simplicity. It says to him, who with a good spirit gives help always, with the Spirit arranging, so that there is no lack for the one giving simply, as Solomon says: He who gives to the poor will not be in need (Prov. 28:27). Therefore, he gives simply, who does not do this in pretense, so that praise may be given to him by men; but so that he may obtain merit from God for this very act.
The one who is in charge of solicitude. He who takes on the responsibility of taking care of his brothers, receives vigilance and authority according to his faith, in order to make progress in what he is worried about, having fruit in those whom he presides over.
Whoever shows mercy in joy, let this person, according to their own understanding, who shows mercy with a cheerful heart, not be compelled as if unwilling, to be founded and strengthened by God; so that in this matter they may suffer no weakness, knowing the saying of Solomon: While you have the opportunity, do good (Prov. III, 27). But this must be understood in many ways; for mercy is manifold under one word. For if above it was said: Whoever gives in simplicity; what need was there to repeat, unless because under the name of mercy, many good deeds were signified? For it is merciful to forgive those who sin; and it is merciful to provide aid to those in need or oppressed; and to clothe the naked, and to break bread for the hungry, and to gather the exposed child, and to bury the dead, and to perform other acts of mercy. Therefore, if one has diligently and without weariness carried out these works, they will have the reward of this work both in the present and in the future. Therefore, all acts of mercy should be done sincerely and with joy; so that sincerity excludes hypocrisy, and joy testifies to the hope of future reward.
(Vers. 9.)
(Verse 9) Love without deceit. To this mind, which meditates on this, let it love the brother for this reason, because it knows that this pleases God the author; so that it does not do this in flattery of present life, the Spirit assists; so that because it seeks this with a devoted mind, it may be able to fulfill it with acts of obedience. For they have heard the saying from the Lord: A new commandment I give you, that you love one another (John XIII, 34).
(Vers. 10, 11.)
(Verses 10, 11.) Hating evil, cleaving to good, showing mutual affection and honor, surpassing one another in zeal. It is not enough to avoid evil; one must also embrace good. The former is born out of fear, the latter out of love. One cannot be considered kind or maintain brotherly love unless they have gone before each other in reciprocal acts of kindness.
Do not be lazy in your solicitude. This is what the prophet Jeremiah says (Jerem. XLVIII, 10), because cursed is he who performs the works of the Lord negligently. For the lazy person in divine conversation is without hope; therefore he adds:
Burning with the Spirit. This means that in the practice of divine work or the Law, one should not be lukewarm, as it is said in the Apocalypse of John: 'Because you are lukewarm, I will spit you out of my mouth' (Rev. III, 16); for daily meditation removes drowsiness and makes one vigilant. Indeed, the works of the Lord are those which He commands to be done for the benefit of the Church, that is, the brothers.
Those serving time. In Greek it is said this way: serving God; which is not fitting for them in place. For what need was there to place this highest devotion, when it mentions each individual part that pertains to the worship and service of God? For in all those things that it enumerates, a complete service to the Lord is shown. For what it means to serve time, he explains elsewhere, when he says: Redeeming the time, for the days are evil; that you may know how you should reply to each one (Ephesians 5:16). But since he had said: fervent in spirit; lest they understand this in such a way that they indiscriminately and importunately cast the words of religion in an enemy time, by which they might perhaps stir up a scandal, he immediately added: serving the time, so that they could speak the faith of religion with modesty and propriety in suitable places and to suitable people and at a suitable time. For there are even at this time of peace some who abhor the words of God in such a way that, when they hear them, they blaspheme the way of Christ with great anger. For he himself also subjected to time, when he did what he did not want; for he reluctantly circumcised Timothy, and after shaving his head, he entered the temple purified according to the Law, in order to appease the madness of the Jews.
(Vers. 12.)
(V. 12) Rejoicing in hope. After he said, 'serving the time', he added, 'rejoicing in hope'; so that if, by chance, it is not permissible to speak publicly about faith due to the wickedness of the time, but to be in fear, let him rejoice in hope; because this sadness brings forth joy.
In difficult times, be patient. This means finding joy in hope, being patient in difficult times, for the joy of hope withstands tribulation, knowing that greater things are promised for them.
Pressing on with prayer. Prayer is highly necessary; because in order for tribulation to be tolerated, insistence on prayers is necessary.
(Vers. 13.)
(Verse 13.) In communion with the memorials of the saints. It is evident that one who desires his prayers to be heard should be an imitator of the lives of the saints; for by imitating them, he communicates with them, so that he may be mindful and a sharer in their actions. And if they are in need of financial assistance, it should be shared with them, as it is said elsewhere: Concerning the collections that are made for the saints (I Cor. XVI, 1); and to the Galatians: That we should be mindful of the poor (Galat. II, 10).
(Vers. 14.)
(Ver. 14.) Following hospitality. He imitates and loves the hospitality of the saints, following the examples of the holy Abraham and Lot, the righteous man.
Bless those who persecute you, bless them, and do not curse. In order to make Christians new in all things, it also wants to remove from them this habit which is common to everyone, so that they do not easily want to curse with an angry mind provoked first: but rather, after anger has been conquered, they may bless, and let the teaching of the Lord be praised.
(Vers. 15.)
(Verse 15) Rejoice with those who rejoice, weep with those who weep. This is what is said in another place: If one member suffers, all the members suffer with it; if one member is honored, all the members rejoice with it (1 Corinthians 12:26). For when someone finds comfort in a faithful person in times of need, it uplifts their spirit and they place merit with God, because they love a member of the body of Christ. And if they sympathize with an unbeliever, they further encourage them towards the progress of the Lord's teachings.
(Vers. 16.)
(Verse 16) Feeling the same way towards one another. This means that, as it has been said, we must sympathize with our brother's tribulation, as it is also written in another letter: Considering yourself, lest you also be tempted. Bear one another's burdens (Galatians 6:1, 2).
Not to know high things is wisdom. To think oneself wise in high things is pride; for the devil fell by his pride in thinking himself wise. Let there be no arrogance in your mind, and in presuming proudly about the success of your own actions, do not feel sorry for your brother but reproach him as if he were a sinner. This is the pride that offends when it sets itself above others. The Lord also points this out when he says: Remove the beam from your own eye first, and then you will see clearly to remove the splinter from your brother's eye (Luke 6:42). For pride itself is a sin: and if one is not a sinner, which is impossible, one becomes a sinner by being proud. Finally, Solomon says: God resists the proud (Prov. III, 34).
But agreeing with the humble. This means that, by setting aside pride, one makes someone else's cause their own, and their own as if it were someone else's; so that they may find favor with God, because whoever exalts themselves will be humbled (Luke XIV, 11).
Do not be wise in your own eyes (Isaiah 5:21). This is written in the prophet Isaiah, who presents it as if it were his own; so that common justice is considered and not that one may be just in one's own eyes while being unjust to others.
(Vers. 17.)
(Verse 17.) Repaying no one evil for evil. This is what the Lord says: Unless your righteousness exceeds that of the scribes and Pharisees, you will not enter the kingdom of God (Matthew 5:20). For the commandment in the Law was: You shall love your neighbor and hate your enemy (Leviticus 19:18). This, it seems, is righteousness: but for the righteousness of Christians to abound, they are taught not to repay evil for evil; so that they may be perfect, and for this they will receive their reward in the judgment of God. For it seems to surpass justice itself, when someone, being able to do better, does not imitate the justice of heaven. Therefore, the justice bestowed by God on the world makes someone innocent, while the celestial justice makes them perfect, so that they may have merit before God.
Providing good things not only before God, but also before all people. To provide is to have future goods before your eyes; so that they may be done, which are able, after they have been done, not to come into reproach, but rather to be for praise, whether before God or before people. Let no one think that because things permitted by God are not displeasing, therefore it is not to be cared for if they are a stumbling block to a brother; this warns that what should be done is that which is not displeasing to both God and the brother's stumble. Although it may be lawful, if it causes scandal to a brother, it is not pleasing to God; for God advises us to prioritize our salvation. Therefore, good things should be done in the presence of God and men, so that they are not a cause of scandal.
(Vers. 18.)
(Verse 18) If possible, as far as it depends on you, live at peace with everyone. Everyone desires to be peaceful, those who uphold divine justice. Let it be known that if anyone rejects this peace, they become an enemy to such a person. This may happen if they do not wish to be corrected by them or if they envy their good deeds. However, regarding the one who rejects peace, they do not conflict with those who do good deeds. For it is the one who goes against the will of the Law and seeks their own rights who is the cause of discord. Although David said: 'I was peaceable with those who hate peace'" (Psalm 119:7). But this was necessary because of the power of the persons, so that the one whom pride elevates to such an extent that he despises the commands of the Law may be bound even by the obligations of humility. It is possible for someone to present themselves as peaceful out of fear of God, even if they hate peace. For when they do not want to repay evil with evil, they are peaceful, that is, they overcome evil with good, so that the one whom the commands of the Law do not overcome may be bound even by obligations. Therefore, if it is possible, let us strive, he says, for what is good from you, so that we may appear to have peace while doing good. Now, even if someone is not a lover of peace, you should still desire to be peaceful as much as it concerns you. However, if someone is irreverent and blasphemous, and you cannot have peace with them, it should not be attributed to you; because the apostle John did not allow those who deny that Christ came in the flesh to receive a greeting (2 John 7). Therefore, we are prepared, if possible, to have peace with everyone; but if others resist, it will be impossible, not because of us; nevertheless, let the complaint be laid aside concerning us. For he who harms no one, appears to be peaceful.
(Vers. 19.)
(Verse 19) Beloved ones, do not defend yourselves, but give way to anger. In order for the peace treaties to be preserved, it is advised to conceal anger, especially because sins are often committed through anger, when someone, moved by fury, demands more than the cause of the offense requires. This results in harm to oneself if one wishes to exact a more severe punishment on someone who is not deserving, for it weakens the one who could have been corrected and made well. And Solomon says: Do not, he says, be overly just; there is, he says, one who perishes in his own justice (Eccles. VII, 17). For wanting to respond to each sin, one can find death as vengeance for both oneself and the one whom he afflicts with blows; for they often fall into punishment for their transgressions. But not only does he prohibit appropriate vengeance against subjects, but also against equals and the great, meaning that we should not seek to be avenged against a brother who perhaps sins against us, but rather forgive, reserving judgment to God; lest, while we are held back by anger, the enemy find an opportunity in which he suggests and persuades what is against us.
For it is written. In order to persuade more strongly, he confirms this with an example from the Law, saying: For it is written, in the Proverbs, Vengeance belongs to me, and I will repay, says the Lord (Deuteronomy 32:35). In order to show that if what he teaches is not done by us, it shows contempt for God. Therefore, it is beneficial in two ways if vengeance is forgiven by God; because both by overcoming anger, one becomes perfect, and by God's judgment, he will be avenged.
(Vers. 20.)
(Verse 20) If your enemy is hungry, feed him; if he is thirsty, give him a drink; for by doing so you will heap burning coals on his head. (Prov. 25:21) This passage shows that we should not reserve vengeance for God alone, but also give benefits to our enemies. In doing so, we truly show that we do not have enemies based on our own merits, but we strive to overcome their hostility with acts of kindness. However, if they persist in their enmity due to their wickedness, our acts of kindness will serve as a punishment for them. Or perhaps, through the diligence of our acts of kindness, they will be moved with remorse and their cold hearts will come back to life, like dead coals rekindled. Therefore, in order to make us perfect to such an extent that we not only acquire life for ourselves, but also for others, the Lord not only forbids us to repay our enemies in kind through Solomon, but also encourages us to provoke friendship through kindness.
(Vers. 21.)
(Verse 21.) Do not be overcome by evil, but overcome evil with good. This interpretation is an exhortation by the Apostle, urging us not to repay evil for evil, as it has been said. For it will greatly benefit us if we yield to wickedness; for he who seems to be conquered by it for a time actually overcomes it. Indeed, the Savior conquered evil in this way by not resisting it; for malice acts against itself, and while it is being vanquished, it thinks it is victorious. The enemy works this way in order to divert us from our purpose, seeking an opportunity for us to sin. Therefore, if we are provoked by him, let us not pay him back in return, but let us overcome him with kindness; for we do not resist in order to preserve the good, neglecting justice; because justice impels us to repay.