Romans 12:9

Rom_12:9

Let love be without dissimulation.

Christian legislation

Here are laws for--

I. Social intercourse. It must be--

1. Honest.

2. Pure.

3. Kind.

II. Business must be--

1. Diligent.

2. Conducted on Christian principles.

3. In the fear of God.

III. Temper.

1. Cheerful.

2. Patient.

3. Prayerful.

IV. General behaviour.

1. Benevolent to all.

2. Humble.

3. Forbearing.

4. Peaceable. (J. Lyth, D.D.)

Marks of the Christian character

I. Hatred of evil. Abhor that which is evil. Hate--

1. Trivial sins as well as great.

2. Secret as well as public.

3. Personal as well as social.

4. In thought as well as in act.

II. Steadfast goodness. Cleave to that which is good.

1. In temptation.

2. In dishonour.

3. In persecution.

4. In suffering loss and danger.

III. Mutual love.

1. There is something to love in the worst of men.

2. Piety gives much to love and admire.

3. We must be stimulated by the love and example of Christ.

4. We ourselves want the love of all men.

5. Humility.

IV. Fervent industry.

1. Activity.

2. Piety.

3. Zeal.

V. Spiritual disposition.

1. Joy.

2. Patience.

3. Prayer.

4. Hospitality.

5. Sympathy. (Family Churchman.)

Sincerity the best qualification of charity

Sincerity is an indispensable ingredient of goodness; it stamps a valuable character upon all our actions, and recommends them to the favour both of God and man. It is an evidence of that respect which we pay to our Creator, who is the great Discerner of the thoughts of our hearts; and an instance of that justice which we owe to our fellow-creatures, who delight to converse with us with freedom and security. Hypocrisy on the other side is the blackest of all transgressions, and bears the badge of the original liar. It is directly injurious to the Divine nature, by pretending to elude His infinite wisdom; and pernicious to human society, by deceitfully imposing upon their finite understanding.

I. Let our love of God be without dissimulation. To love God without dissimulation is to love Him with all our heart and mind and soul and strength; to rejoice in His presence, to be constant in His service; and to let nothing share with Him in our hearts, so as to stand in competition with the duty which we owe Him. Now there are two qualifications which will engage us to be thus sincere in our affection. The one is the true value of the object of our love, and the other an assurance of His tenderness for us: but nowhere can we find these two strong inducements in so eminent a degree as in almighty God; and therefore nowhere else can we possibly be obliged to pay so hearty an affection as I just now mentioned.

II. Let our love of our neighbour be without dissimulation.

III. Let our love of ourselves be without dissimulation. To love ourselves without dissimulation is carefully to consult our truest interest; to endeavour to advance by all suitable means the real happiness both of our souls and bodies; to aim at the most lasting and most solid enjoyments. (N..Brady.)

Religious affections

I. let love be without dissimulation, i.e. without any of that pretence which goes by the name of acting. Actors represent characters which are not their own without intending to deceive; but in proportion to the excellence of their performance is the degree of illusion in the beholder. Be sure that you are not merely acting a part in your kindness to men or reverence to God. Feel what you profess to feel. Think as you seem to think. Else is your life little other than stage play.

1. How do men commonly express their love of God? By prayers, praises, honouring Gods Word and day and ordinances. But what if whilst they do all these things outwardly their hearts be far from God?

2. As to our love towards each other: what can be more like acting than to conceal our dislike by words of overstrained civility, or to offer a kindness which we wish never to have to do, or to inflict chastisement on the plea of duty, when we are all the while gratifying revenge?

II. abhor that which is evil. Here we see what Christians are allowed to hate and how far they may carry their hatred.

1. To wish that we might sin safely, to go as near to sin as seems anyhow allowable, and to envy the wicked in their prosperity, and when out of fear or prudence we have left off their practices, how far is this from abhorring evil?

2. Questions often arise as to whether it is fitting for a Christian to partake of this amusement, to engage in that employment, or to enter into the other company. In such discussions many argue as if it were desirable to take all the liberty they can. And frequently they act on the presumption that what is easy to argue is safe also to do. But how different would be their conclusion if they would but bear this text in mind! The mere suspicion that any conduct might possibly be wrong, should be quite sufficient ground for us to desist. And where duty may seem to put us in temptations way, we should at least take all the pains in our power to make it as little tempting to us as possible. We inquire not, when we hear of plague or famine, of battle or murder, which road will take us most into the way of them, but which will lead us altogether farthest off.

3. To abhor evil in our food is to abominate excess; in our drinking, to detest drunkenness; in our dress, to feel finery as great a burden to ourselves, as it is a folly in the eyes of others; in our thoughts, to recoil from uncharitable suspicion and unkind intentions towards men, and from unthankful regards to God; in our speech, to wish rather that our tongue should cleave unto our mouth than utter one word of bitterness or deceit; in our business, to hate idleness, and yet to loathe the very notion of heaping up hoards of wealth; in our dealings, to shrink with antipathy from dishonesty or oppression, and from that love of this present world which is treason to our Saviour Christ.

4. To abhor evil is not merely to avoid it because it is discreditable, not merely to fear to do it lest it should bring us into trouble, but to hate it for its own sake, because God has forbidden it, and especially because it was for the evil of our sins that Christ died on the Cross.

III. Cleave to that which is good.

1. Whatsoever our Lord has revealed to be believed, commanded to be done, given to be obtained on earth, or promised to be enjoyed in heaven, this is that which is good; this is that which we should so love as to cleave to it with the most fond and persevering affection. Constancy is the highest excellence in love (Jam_1:8; Joh_13:1; Mat_24:13; Rom_2:7; 1Pe_5:9).

2. It is easy to think good thoughts for short seasons: but how easy to do evil between whiles! It is easy to mean well: but how common to act ill! It is easy to form purposes of amendment; but how seldom do these lead to a renewal of life! Let us, then, lay to heart this counsel of the text. When once we have hold of any holy purpose let us never let it go. This is the only safe way to holiness and heaven. We must serve God through Christ continually. (Canon Girdlestone.)

Love without dissimulation

I. What is this? Love should--

1. Proceed from the heart.

2. Be expressed in the actions.

II. Why should we thus love? Otherwise it is--

1. Hypocrisy before God.

2. A deceiving of our neighbour.

3. No true love.

Conclusion: Love one another.

1. It is the fulfilling of the law (Rom_13:8-10).

2. The special command of Christ (Joh_13:34).

3. The principal mark of a true Christian (Joh_13:35). (Bp. Beveridge.)

Love without dissimulation

is sincere--

I. In feeling and motive.

II. In expression and deed; it abhors evil.

III. In its choice attachments; it cleaves to that which is good (J. Lyth, D.D.)

Dissimulating love

If disinterestedness is anywhere to be looked for, it is in love. Many of our faculties are known to be venal. But one can hardly repress astonishment at the implication that this most princely of all the souls attributes is, after all, bribable. Yet it is so; and love dissimulates whenever it expresses more than it feels, and for an interested purpose. This we call blandishment. We trace this in--

I. The home. The gentle and unstudied ways of domestic love have nothing in the world to equal them. But because of that they are counterfeited. The wife would fain stay the anger of the husband, and she throws upon him an affection that she does not at all feel. He would fain charm away her jealousy by an affectionateness of demeanour that has only a purpose in it, and not a heart. She would subdue his obstinacy, and she throws round about him the arms of sweet caress, for the sole purpose of changing his will and gaining her end. Is there no occasion, then, to say, Let love be without dissimulation? If you would barter anything, let it not be the heart of love in man. I love the sturdy honesty, the simplicity, the truthfulness of love; and I abhor the arts and wiles and gaieties of love, that are mere baits.

II. The circle of friendship. Men are a thousand times more friendly than the capital of friendship will allow. They behave to each other in a manner which is deceptive even where it is a good-natured habit; but still more deceptive where it has an end in view, as constantly it has. I do not refer to that general kindness which we ought to express toward all. I do not criticise that etiquette, that kindly way, which real high breeding inspires. That is right. The host should be glad to greet every guest; but what if he should impress upon every man the feeling that he had the first place in the heart of his host? The artful addresses which are continually made to the weaknesses of man as if they were virtues--the flattery of silence, of surprise, of a well-timed start, of an interjection, of title and terms, is not honest. Although there may be a half-consciousness in the victim that all this is feigned, yet it is too sweet to be refused, and he is damaged by it as much as the person that uses it.

III. Coquetry. The dissembling some of the phases of love is a lure which both men and women employ for the promotion of their personal pleasure and self-love. It is a common trick to inspire those about you with an inordinate opinion of their worth in your eyes. To all coquettes the apostles injunction should come most solemnly.

IV. Social life. There is a loathsome parasite which fastens on men and upon families--viz, the toady. It is the business of such despicable creatures to suck out their own living by assuming all the airs and practising all the blandishments of a true friendship. They praise your words. They take your side in every quarrel. They are a false mirror in which you are handsomer than you are really by nature. Such persons stop at no falseness. They wear all the habiliments of affection only to soil them. They are the bloodsuckers of the heart. And applied to such, the apostolic injunction is terribly pointed.

V. The world of business.

1. See the cunning confidential clerk, or confidential lawyer, that nestles under the wing of the rich principal. See how in everything he praises him; how he avoids his anger; how he cripples every element of manhood that he may still lie close to the favour of his rich patron--and all for his own sake. Society is full of these despicable creatures.

2. But many a merchant will put on all the airs of a flatterer in order that he may manage a rebellious creditor, or save a large debt, or prepare the way for a great success. A man comes down to the city prepared to make large purchases. The one who gets that man gets a plum! And straightway is anything too good for him? What are his vices? The clerk must feed them. He must be invited home. Your noble-hearted wife resents it. The mans character is questionable. But, says the husband, my interest depends upon our dining him. Mr. A. is going to dine him to-morrow, and Mr, By next day; and he must come to our house to-day. And hospitality has to be bribed, so that when the man has been feasted and patted, it shall be easier to drive a good bargain with him. And when the whole game has been played, the man smiles, and says, I angled for him. He was cautious, but rose to the bait, and I landed him!

3. On what a large scale is this carried out! It is organised. Boards of direction carry out, as a part of their schemes, the rites of hospitality. How are legislatures dined and wined! When rich, combined capitalists wish to secure some great contract, or interest, how do they put on all the guises of sympathy and intense consideration! How do they spin silver and golden webs upon men that they laugh at behind their backs! And do men think that is wrong? It is said that When a man is in Rome, he must do as Romans do. And when a man is in hell, I suppose, he must do as hellions do! Business needs to hear God saying to it, Let love be without dissimulation.

VI. Politics. When once a man is bitten with the incurable fever of candidacy, see how first of all things he begins to employ the language of strong personal regard toward every man that has a vote. Before an election condescension to men of low estate seems to men to be the very fulness of the Bible. A vote! a vote! Anything for a vote. But as soon as the vote has done its work, and the office is secured, what a blessed balm of forgetfulness comes over him. He really does not know anybody out of his own set. The hypocrite! (H. W. Beecher.)

Abhor that which is evil.

Abhorrence of evil

I. What evil.

1. Sin (1Jn_3:4).

2. Punishment (Isa_45:7).

II. What is it to abhor it?

1. Our settled judgment that it is evil.

2. A hatred to it for its own sake (Psa_119:113).

3. An aversion from it (Eze_33:11).

III. Why should we abhor it?

1. It is contrary to Gods nature.

2. Repugnant to His laws (Joh_3:4).

3. Destructive to our souls.

IV. Means of exciting this abhorrence.

1. Always remember that you are Christians.

2. Avoid the occasions of sin (1Th_5:22).

3. Often think whom it displeases--the great God (Gen_39:9).

4. Live always as under His eye (Psa_139:7).

5. Remember that thou must answer for it (Ecc_11:9).

Conclusion:

1. Repent of sins already committed; for--

(1) By them you have incurred Gods displeasure (Psa_7:11).

(2) Made ourselves liable to punishment (Rom_6:23).

(3) There is no way to avoid either but by repentance (Luk_13:3).

2. Abhor it so as not to commit sin hereafter. Consider it is--

(1) the greatest folly (Psa_14:4; Psa_94:8).

(2) Slavery (Rom_6:20).

(3) Defilement (Jam_1:21; Mat_15:20; Job_15:16).

(4) Death of the soul (Rom_8:24; Eph_2:1).

3. Unless you abhor evil God will abhor you, and you will abhor, but ineffectually, evil and yourselves too, to all eternity. (Bp. Beveridge.)

Abhorrence of evil

It is the peculiarity of Christianity that while it aims to exclude all sin from the heart, it does not dismember the soul by excluding from it any faculty that is natural to it. Of these hatred is one--one terribly liable to abuse, but rightly used a potent instrument in the suppression of evil.

I. What is evil? It is twofold. A hidden power in the soul--

1. Like the poison in the berry, or the deadly lightning hid in the thunder-cloud; and as it assumes a concrete form in evil men, books, institutions, etc., i.e., evil appears in character and conduct. It is guilt and pollution.

2. It is vice and crime; the one personal, the other social. Crimes sometimes shock us too much; vices almost always too little.

II. What is it to abhor evil. Abhorrence is the opposite of love. Love seeks to possess the object loved, and then to perpetuate it. Abhorrence casts the evil thing out of our heart, and then seeks to chase it out of the world. It contains the ideas of separation and destruction.

III. Why we should abhor evil.

1. This is the very end for which Christ died--to destroy the works of the devil.

2. It is implied in sanctification which is separation to God, and therefore separation from evil in thought, affection, purpose, practice.

3. Your personal safety lies along that line, Without holiness no man shall see the Lord.

4. God employs the hatred of good men to sin as an instrument for its suppression in others.

5. No other course is open to us. We must not compromise with evil, we cannot utilise it, it is impossible to control it; we must therefore either yield to it or cast it out.

IV. Difficulties and dangers.

1. Evil is associated with fine qualities. Don Juan and the Hebrew Lyrics are in the same volume. There are paintings in the first style of art which would be best seen at midnight without a light. Burke said, Vice loses half its evil by losing all its grossness.

2. Spurious charity. Ignorance, weakness may be used as a shield and pleaded as an excuse.

3. Social connections.

4. Self-interest.

5. Temperament. The violent and hasty, the easy and indolent are ever ready to extenuate or condone evil.

6. Timidity which shrinks from the consequences of active strife against sin.

7. Familiarity with evil.

8. Diverging views.

9. Our innate love of evil. (W. Bell.)

The duty of abhorring evil

How many shun evil as inconvenient who do not abhor it as hateful; while yet the abhorrence of evil here demanded of us implies a great deal more than that shunning which satisfies, as we often think, every claim which can be made upon us. This vigorous abhorrence of evil has been the mark of Gods saints and servants in all times, and from the very beginning. Let me rapidly gather a few notable proofs. More than forty years had elapsed since that treacherous murder of the Shechemites by Simeon and Levi; but with what a still lively abhorrence, as though it had been the crime of yesterday, does the aged Israel, on his death-bed, disclaim any part or share in that bloody act, and detect and denounce it:--O my soul, come not thou into their secret; unto their assembly, mine honour, he not thou united. Then, too, in a life which made many flaws, I mean in that of Lot, the most honourable testimony which is anywhere borne to him is this, that he was vexed with the filthy conversation of the wicked; that he dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds. Still more plainly and signally does this appear in David. Hear him, as he is speaking before a heart-searching God--I hate the works of them that turn aside; Do I not hate them, O Lord, that hate Thee? with many more utterances to the same effect. The same voice finds its utterance in other Psalms, which, though they be not Davids, yet breathe the spirit of David. How often, for example, and how strongly, in the 119th Psalm--I have vain thoughts; or, again, I beheld the transgressors and was grieved; it was not, that is, a thing indifferent to him, but pain and grief that men are breaking Gods law. And as with these, so no less with the righteous kings of Judah in later times--the Asas, the Hezekiahs, the Josiahs. What the others gave utterance to in word, these, as occasion offered, uttered and expressed in deed. But most signally of all this abhorrence of evil comes out in Him of whom it is written! Thou lovest righteousness and hatest wickedness; therefore God, thy God, hath anointed Thee with the oil of gladness above thy fellows. That Get thee behind Me, Satan, uttered once to the adversary in the wilderness, was the voice of His heart at every instant, was the keynote to which His whole life was set. If all holy men have felt this abhorrence of evil, it may be well worth our while to inquire whether we have any of this righteous passion in our hearts.

1. And first, how fares it with us in regard of our temptations? Do we parley and dally with them, and to have thus, as by a certain foretaste, some shadow of the pleasure of the sin without the guilt of it? Do we plot and plan how near to the edge of the precipice we may go without falling over? Or do we rise up against temptations so soon as once they present themselves to us, knowing them afar off, indignant with ourselves that they should so much as once have suggested themselves to our minds.

2. Again, the light in which a man regards the old sins into which he may have been betrayed is instinctive, as furnishing an answer to this question, Does he really abhor what is evil?

3. But another important element is this self-examination, whether we be abhorrers of evil or no, is this: In what language are we accustomed to talk of sin, and of the violations of Gods law? Have we fallen into the worlds way, taken up the worlds language in speaking about all this?

4. But, once more, is the sin which is in the world around us a burden to our souls and spirits? Could we with any truth take up that language of the Psalmist, I beheld the transgressors, and was grieved? or, again, Mine eyes run over with tears, because men keep not Thy law? or that which found its yet higher fulfilment in the Saviour Himself, The reproaches of them that reproached Thee are fallen upon me? Or do we rather feel that if we can get pretty comfortably through life, and if other mens sins do not inconvenience or damage us, they are no great concern of ours, nothing which it is any business of ours to fight against? If it be thus with us, we have not yet learned the meaning of these words, Abhor that which is evil. One or two practical observations in conclusion. Seeing then, that we ought to have this lively hatred of evil, that, tried by the tests that have been suggested, there are probably few, if any, among us who have it to the extent we ought, how, we may very fitly inquire, shall we obtain it? St. Paul tells us how, when in the same breath he bids us to abhor that which is evil, and to cleave to that which is good. It is only in nearer fellowship with God, and by the inspiration of His Spirit, that we can learn our lesson of hating evil. It is in His light only that we can see light or that we can see darkness. It is holiness that condemns unholiness; it is only love which rebukes hate. Here, therefore, is the secret of abhorring evil, namely, in the dwelling with or near the Good, and Him who is the Good. From Him we shall obtain weights and measures of the sanctuary whereby to measure in just balances the false and the true; from Him the straight rule or canon which shall tell us what is crooked in our lives, what is crooked in the lives around us. (Archbp. Trench.)

Abhorrence of evil

I. Every faculty has in itself a constitutional repugnance to that which to it is evil.

1. It is a part of its health that it should have this power of rebound. The lowest forms of this feeling are simply those of dislike, then repugnance, then hatred, and then abhorrence. The very word, in its etymology, signifies that kind of affright which causes the quill or the hair of an animal to stand on end, and throws it into a violent tremor, and puts it into the attitude either of self-defence or aggression, so that every part of it is stirred up with a consuming feeling.

2. Is it not a dangerous weapon to put into a mans hands? It is a very dangerous weapon. So is fire. We must therefore use it, and use it discreetly.

3. You must learn to be good haters--but not of men. Ah! there are hundreds of men that know how to hate men, where there is one that knows how to love a man and hate evil. True, evil may in extreme cases become so wrought into individual persons that we scarcely can distinguish the one from the other; but ordinarily it is not so.

4. We are to hate all crimes against society. Whether these be within the express letter of the law or not, whether they be disreputable in the greater measure or in the less is quite immaterial. We are also to hate all qualities and actions which corrupt the individual; which injure manhood in man; all that creates sorrow or suffering, or tends to do it.

II. The want of this moral rebound will be found to be ruinous. It destroys the individual to whom it is lacking, and it is mischievous to the community in which it is lacking.

1. Hatred of evil is employed by God as one of those penalties by which evil is made to suffer in such a way that it is intimidated and restrained. It makes evil hazardous. In a community where men can do as they please, wickedness is bolder. Selfishness is hateful; and if men express their hatred of it, selfish men are afraid to be as selfish as they want to be. Corrupt passions--the lava of the soul, which overflows with desolating power at times in communities--are greatly restrained by intimidations, by the threat of mens faces, and by the thunder of mens souls.

2. Abhorrence is indispensable to the purity of a mans own self who is in the midst of a perverse and crooked generation. Now, the expressions of this feeling are by reaction the modes in which moral sense, the repugnance to evil is strengthened. And if you, for any reason, forbear to give expression to the feeling, it goes out like fire that is smothered. A man is not worthy of the name of man who has no power of indignation. I have heard it said of men that they died and had not an enemy. Well, they ought to have died a great while before! For a true man, a man that knows how to rebuke wickedness, finds enough of it to do in this world. Has a man lived forty or fifty or sixty years and never rebuked wicked man enough to make that man hate him, so that you can put on his tomb, He has not left an enemy? Why, I could put that on a cabbage field.

III. The lack of this abhorrence is pitiably seen--

1. In the pulpit. What are pulpits good for that go piping music over the heads of men who are guilty of gigantic transgressions? It is sad to see pulpits that dare not call things by their right names. A man had better be a John, and go into the wilderness clothed in camels hair, and eating locusts and wild honey, than to be a fat minister in a fat pulpit, supporting himself luxuriously by betraying God and playing into the hands of the devil.

2. In public sentiment itself. It refuses to take high moral ground, and to be just and earnest. To a certain extent the evil is less in newspapers, yet it is seen very glaringly there also. We are not deficient in newspapers, which, when they are angry, avenge their prejudices and passions with great violence. But to be calm, to be just, and then without fear or favour, discriminatingly but intensely to mark and brand iniquity, and to defend righteousness--this is to make a newspaper a sublime power over the community. Alas! that there should be so few such newspapers. I think it high time that we should speak more frequently on this subject. The want of indignation at flagrant wickedness is one of the alarming symptoms of our times. (H. W. Beecher.)

Abhorrence of evil

It needs no special meditation on natural history, if one meets a bear, a wolf, or a lion, to enable him to determine what he shall do. There is no time for raising questions of fact. Men do not stop to say, After all, has not this leopard, that is so beautiful, been rather misunderstood? and may there not be a way of treating him which shall win him to beauty within as fine as the beauty that is without? Men do not reason so about serpents, or scorpions, or tarantulas, or stinging creatures of any kind. Men have a very short process of dealing with them; they treat them to the foot or to the hand without hesitation; and they must, or accept annihilation, or else fly. Men are instant, uncompromising in their action, at times, because there are certain great tendencies that stand connected with a mans life which, it has entered into the common sense of men, are so dangerous that they are to be abhorred instantly. If one wants to carry a tarantula into the lecture-room for the purpose of instruction in natural history, and wants to subject him to various experiments, that is one thing; that is professional; but for common life, and for common folk, we kill such creatures. (H. W. Beecher.)

Six should be hateful

Let me illustrate this very simply. Here is a knife with a richly-carved ivory handle, a knife of excellent workmanship. Yonder woman, we will suppose, has had a dear child murdered by a cruel enemy. This knife is hers, she is pleased with it, and prizes it much. How can I make her throw that knife away? I can do it easily, for that is the knife with which her child was killed. Look at it; there is blood still upon the handle. She drops it as though it were a scorpion; she cannot bear it. Put it away, saith she, it killed my child! Oh, hateful thing! (C. H. Spurgeon.)

Cleave to that which is good.--

Cleaving to that which is good

I. What is good. That which has all things required to its perfection. There is--

1. Transcendent good, God (Luk_18:19).

2. Natural good, perfect in its nature (Gen_1:31).

3. Moral good, conformity to right reason (1Ti_2:3).

II. What is it to cleave to that which is good.

1. To approve of it.

2. To desire it.

3. To be constant in practising good works, so as to cleave to them and be one with them.

III. Why are we to cleave to that which is good. Because--

1. We are constantly receiving good from God.

2. We are commanded to be always doing good (Luk_1:75; Pro_23:17; Psa_119:96).

3. When we do not good we sin.

IV. How are we always to do good. To this is required--

1. Faith in Christ.

(1) Nothing is in itself good, but what is done by His grace (Joh_15:5).

(2) Nothing accepted but by His merit (Isa_64:6; 1Pe_2:5).

2. It must be agreeable for the matter, to the Word of God (Isa_1:12).

3. Done in obedience to that Word (1Sa_15:22).

4. Understandingly (1Co_14:15).

5. Willingly (Psa_110:3).

6. Cheerfully (Psa_40:8).

7. With the utmost of our power (Ecc_9:10).

8. In faith (Rom_14:23).

9. Humbly.

(1) Not vainly thinking that good works come from thyself (2Co_3:5).

(2) Nor expecting salvation by them.

10. To the glory of God (Mat_5:16; 1Co_10:31).

V. Cleave to that which is good, so as always to do it. Consider:

1. How honourable an employment it is (1Sa_2:30). The work--

(1) Of angels (Heb_1:14).

(2) Of Christ (Act_10:38).

(3) Of God (Gen_1:1-31.).

2. How pleasant.

(1) Thy conscience will hereby be void of offence (Act_24:16).

(2) Thy heart rejoicing in the love of God (Php_4:4).

3. How profitable. Hereby thou wilt gain--

(1) Honour to thy religion.

(2) Gods favour to thyself (Isa_66:2).

(3) An assurance of thy interest in Christ (Jam_2:26).

(4) The concurrence of all things to thy good (Rom_8:28).

(5) Eternal happiness (Mat_25:46). (Bp. Beveridge.)

Cleaving to theft which is good

We all know how the ivy clings to the wall or to the tree, casts out innumerable little arms and tentacles by which it attaches and fastens itself to it, seeking to become one with it, to grow to it, so that only by main force the two can be torn asunder. It is something of this kind which is meant here. In such fashion cleave to that which is good; and if to that which is good, then, as the sole condition of this, to Him that is good, who is the Good, the Holy, the Just One. (Abp. Trench.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Rom 12:9-11. Having spoken of faith and its fruits, Rom 12:3, he comes now to speak of love. Let love be without dissimulation — Not in pretence, but in reality; not in word and tongue only, but in deed and in truth, 1Jn 3:18. In consequence of loving God because he hath first loved you, sincerely love and desire the temporal and eternal welfare of all mankind; and let all your expressions of mutual friendship be as free as possible from base flattery and vain compliment. Abhor that which is evil — In every instance; and cleave to that which is good — Both inwardly and outwardly, whatever ill-will or danger may follow: practise benevolence and every other virtue with the greatest determination and perseverance of mind. Be kindly affectioned one to another — Or, as the very expressive words of the original, τη φιλαδελφια, εις αλληλους φιλοστοργοι, may be rendered, In love to one another, as brethren in Christ, show that kindness of affection which near relations bear to one another. So Macknight, who justly observes, “the force of the word φιλοστοργοι, can hardly be reached in any translation.” It is compounded of a word signifying that affection which animals, by instinct, bear to their young; and so teaches us, that Christian charity must be warm and strong, like that, and joined with delight, which the word also implies. In honour preferring one another — That is, let each, in his turn, be ready to think better of his brethren than of himself, which he will do, if he habitually consider what is good and excellent in others, and what is evil or weak in himself. It may imply also the preventing others in every office of respect and kindness; and, out of regard to their advantage, giving up, with as good a grace as possible, any thing in which our own honour or personal interest may be concerned. The original words, however, τη τιμη αλληλους προηγουμενοι, are interpreted by some, In every honourable action going before, and leading on one another. Not slothful in business — That is, being diligent and industrious in your particular callings; or in your endeavours to advance the glory of God, and the good, especially the spiritual good, of one another, as the singular phraseology of the original, τη σπουδη μη οκνηροι, is thought by many to imply: “not slothful in the concerns of God and one another,” says Dr. Whitby; — “in care for each other be not slothful,” Macknight; — “perform not your duty slothfully, unwillingly, and heavily, but diligently,” Baxter; — “whatsoever you do, do it with your might,” Wesley. Although it is proper that Christians should attend to, and be diligent in prosecuting their temporal business, yet it does not appear that was the chief thing the apostle had in view in this passage. Fervent in spirit — Zealous and earnest, especially in all the duties of religion, and in every business diligently and fervently serving the Lord; doing all to God, and not to man; making God’s will your rule, and his glory your end, in all your actions.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

2. Common mutual affections, Rom_12:9-16.

In this paragraph the qualities required are really within the sphere of the Christian Church, as promoting the common unity and edification.

9. Love be without dissimulation—Literally, unhypocritical. Let it be in the reality, in opposition to its non-existence; and let it be pure from any factitious display or even pretence.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Second Section.—The proper conduct of Christians in all their personal relations: to the brethren; in their own life; to the needy; to guests; to every body, even toward enemies.

Rom_12:9-21

9Let love be without dissimulation [your love be unfeigned]. Abhor26 that 10which is evil; cleave to that which is good. Be kindly affectioned one to another with brotherly love [In brotherly love27 be affectionate one to another, literally, be as blood relatives]; in honour preferring one another; 11Not slothful in business [In diligence, not slothful]; fervent in spirit [in spirit, fervent]; serving the Lord [or, the time];28 12Rejoicing in hope [in hope, rejoicing]; patient in tribulation [in tribulation, patient]; continuing instant in prayer [in prayer, 13persevering]; Distributing [Communicating] to the necessity [necessities]29 of saints; given to hospitality. 14Bless them which [those who] persecute you:bless, and curse not. 15Rejoice with them that do [those who] rejoice, and weep 16with them that [those who] weep. Be of the same mind one toward another. Mind not high things, but condescend to men of low estate [or, lowly things].30 Be not wise in your own conceits. 17Recompense to no man evil for evil. Provide [Have a care for] things honest [honorable] in the sight of all men.31 18If it be possible, as much as lieth in [dependeth on] you, live peaceably [be at peace] with all men. 19Dearly beloved, avenge not yourselves [Avenge not yourselves, dearly beloved], but rather give place unto wrath [to the wrath, sc., of God]: for it is written,32 Vengeance is mine; I will repay, saith the Lord. 20Therefore33

If thine enemy hunger, feed him;

If he thirst, give him drink:

For in [by] so doing

Thou shalt heap coals of fire on his head.

21Be not overcome of [by] evil, but overcome evil with good.

EXEGETICAL AND CRITICAL

Summary.—The remark, that the expression ἡ ἀγάπη ἀνυπόκριτος serves as an inscription to all the following participles, has induced us, after the example of Meyer, and others, to begin the new section with Rom_12:9.34 It may be doubted whether the Apostle has mentally supplied ἔστε or ἐστί. The latter view is favored by the idea of Christian love, not merely “toward others,” but in a universal relation; see Rom_12:11. The first construction is favored by the hortatory form appearing more strongly toward the end. Our earlier division was based on the fact that Rom_12:9-10 treat of conduct toward companions in faith within the Church. The Apostle, however, makes use of a long series of participles, as if he would urge not so much a Christian course of conduct, as to set up a typical rule of conduct for believers, according to unfeigned love.

[De Wette, Olshausen, and others, supply ἐστί, thus making these verses descriptive, not hortatory. They urge that the use of the participle for the imperative is very rare. That is true; but in Rom_12:14 we have the imperative, followed by an infinitive in Rom_12:15, and then by participles, Rom_12:16-19; all of these latter clauses being of a hortatory character. With most commentators (so E. V.), we prefer to supply ἐστω with the first clause of Rom_12:9, and ἐστέ with the following participles, since Rom_12:8 is of a hortatory character. Meyer, Philippi, Tischendorf, Lachmann, larger edition, declare for this; the editors by their punctuation, which is the same in the main as that of the E. V. Lachmann also favors (smaller edition) joining the participles with the imperative in Rom_12:14, and thus obtaining the hortatory force; this, however, is not only singular, but contrary to the thought, which will not permit these participles to modify the imperative, bless. Fritzsche takes the participles as corresponding to the personal subjects of “love unfeigned,” as 2Co_1:7; but this is unnecessary.—R.]

Rom_12:9. Let your love be unfeigned] ἡ ἀγάπη ἀνυπόκριτος. We are justified in strengthening ἡ ἀγάπη into your love, in English. But the Apostle means love absolutely, not merely love to the brethren (which is spoken of afterwards), nor love to God. The adjective need not be paraphrased, as in E. V.—R.] See 2Co_6:6; 1Pe_1:22. Meyer well says: “As love, so also must faith, its root, be;” 1Ti_1:5; 2Ti_1:8. Undissembled love is therefore the inscription for the whole series of prescriptions which the Apostle lays down in parallelisms of two and of three members.

Abhor that which is evil. ἀποστυγοῦντες. Strictly, repelling with repugnance. This first grand antithesis says, that believers should turn away with utter abhorrence from that which is evil, in order to cleave to the good with inseparable attachment, as with bridal affection. This antithesis constitutes the practice of heaven and heavenly life, and its realization is the life of our Lord. Its breaking off and turning away, as well as its connecting and uniting, constitute the fundamental moral law of God’s kingdom. The second antithesis unites with this.

Rom_12:10. In brotherly love. φιλαδελφία. [The dative is that of reference: as respects brotherly love.—R.] Specific brotherly love for fellow-Christians; 1Th_4:9; Heb_13:1; 1Pe_1:22; 2Pe_1:7.—[Be affectionate one to another, εἰς ἀλλήους] φιλόστοργοι. Be lovers as toward those related in blood.

In honour. Τιμή, esteem. The antithesis here is the equalization in confiding brotherly love, and the subordination of our own personality to our esteem for others.

Preferring one another. Προηγούμενοι. The explanations: excelling (Chrysostom, and others), obliging (Theophylact, Luther, and others), and esteeming higher (Theodoret, Grotius; see Tholuck), are intimately connected therewith. [Stuart: “In giving honor, anticipating one another.” Meyer: “Going before as guides; i. e., with conduct inciting others to follow.” These explanations, however, do not seem to suit τιμή; hence Alford, and most, prefer the meaning given in the Vulgate: invicem prœvenientes. Hodge: “Instead of waiting for others to honor us, we should be beforehand with them in the manifestation of respect.”—R.]

Rom_12:11. In diligence, not slothful, &c. [τῆ σπουδῇ μὴ ὀχνηροί, κ.τ.λ] This clause, which has three members, defines proper activity in reference to temporal affairs, just as the following clause, which also has three members, defines proper passivity in these affairs. Both verses define the personal conduct of the Christian in relation to himself, according to his situation in time.35 The principal rule of the first clause is: not to shrink halfheartedly from the whole work of time, but to work with persevering enthusiasm. To this belongs the polar conduct of remaining warm in spirit (seething and boiling like a hot spring), and overcoming the time (see Act_18:25), while in one’s daily task adapting one’s self to the moment, to the will of the χύριος in the χαιρός, so that He is served by observing its full meaning. Δουλ. τῷ χαιρῷ, tempori servire (Cicero), and similar expressions; see Meyer, p. 463. The expression was usual in the bad sense (of unprincipled accommodation), as in the good (to accommodate one’s self to the time). But here it reads: controlling the time by serving the Lord; Eph_5:16; see Tholuck, pp. 669 ff., who gives the reference to the reading κυρίῳ.

[Serving the Lord, τῶ χυρίῳ δουλεύοντες. On the readings, see Textual Note3. The adoption of the reading καιρῷ, which is not so well sustained as that of the Rec., has influenced the exegesis of Dr. Lange throughout the verse. Philippi urges against καιρῷ its equivocal meaning, and the fact that Paul always represents the Christian as free, a servant only to God, or Christ, or righteousness—never of the time. In fact, the injunction seems scarcely to differ from one of worldly wisdom, if that reading be accepted. Eph_5:16; Col_4:5, will not justify the expression. Fritzsche in loco admits an interchange of κυρίος and καιρός in other places.—Dr. Hodge explains: “Influenced in our activity and zeal by a desire to serve Christ. This member of the sentence, thus understood, describes the motive from which zeal and diligence should proceed.” The common interpretation, derived from the E. V., is: not slothful in temporal affairs, yet of an earnest religious spirit, because all is done in the service of the Lord. If the first clause be extended so as to include “whatever our hand finds to do,” this is sufficiently correct. The second member derives its appropriateness from the fact—never more noticeable than in these bustling days, when even religious duty partakes somewhat of the spirit of the age—that zeal and diligence may become a habit and passion, a mere activity, lacking the genuine fervor of the spirit. The last term does not, indeed, refer to the Holy Spirit, but, in an exhortation to Christians, may well be taken as meaning the human spirit under the influence of the Holy Spirit.—R.] This is followed by a trichotomy as the proper passivity in temporal relations.

Rom_12:12. In hope, rejoicing [τῆ ἐλπίδι χαίροντες. Stuart thinks the datives in this verse also are datives of reference: as respects hope, rejoicing, &c. But the regularity has been broken in upon by the τῶ κυρίῳ of the preceding verse; we are therefore warranted in adopting a different view here, especially as the datives in this verse seem not to be parallel to each other. The verb χαίρειν may indeed govern the dative, but the hope is rather the ground than the object of rejoicing, (so Meyer, Alford). De Wette, Philippi: vermöge der Hoffnung; Hodge: on account of hope. The hope is objective, and to be taken more generally than Dr. Lange suggests. His view results from reading καιρῷ above.—R.] The antithesis shows that here the ἐλπίς, as formerly the σπουͅδή, must be regarded as prevalently objective. In the time bestowing hope. It is in harmony with the childlike character of faith to rejoice gratefully over every good token; but it is also in harmony with manliness to be patient in tribulation.

In tribulation, patient; in prayer, persevering [τῇ θλίφει ῦπομένοντες τῇ προσευχῇ προζκαρτεροῦντες. Alford: τῇ θλίφει, the state in which the ὑπομονή is found. Philippi, De Wette, Meyer, &c., think ἐν was omitted on account of the parallelism of construction, though the verb governs the dative (more usually the accusative, however). On the second clause, comp. Col_4:2; Act_1:14.—R.] The harmonization of the great contrasts of life lies in the persevering life of prayer. Similar harmonizations, see Jam_1:9-10 Rom_5:13. Bengel: Gaudium non modo est affectus, sed etiam officium christianorum. Tholuck and Meyer would regard the hope here quite universally, as the foundation of Christian joy. This is not favored by the antithesis τῇ θλίψει. Meyer here reads the dative: standing out against tribulation. But Paul will not consider tribulation as an adversary. We also prefer being patient to being steadfast, as continued steadfastness is placed here finally in the life of prayer.36

Rom_12:13. Communicating to the necessities of saints [ταῖς χρείαις τῶν ἁγίων χοινωνοῦντες. See Textual Note4.—R.] The believer naturally comes from his own necessity to the necessity of his brethren. Ταῖς χρείαις. The meaning of the verb κοιν.: distributing to, is opposed by Meyer and Tholuck. It is sufficient here that holding fellowship with is the fuller and stronger expression, yet not fellowship “in the necessities” of fellow-Christians, but with them; or, in other words: to participate in their necessities (Chrysostom, Theodoret).37—Given to hospitality [τὴν φιλοξενίαν διώκοντες, literally, pursuing hospitality.—R.] In ancient times, hospitality was also a highly important work of love, for the relief of necessity; Heb_13:2; 1Pe_4:9.

Rom_12:14. Bless those who persecute you, &c. [εὐλογεῖτε τοὺς διώχοντας ὑμᾶς χ.τ.λ.] Here the hortatory form becomes distinct; see Mat_5:44. Probably the expression of Jesus has reached Paul by the tradition of the Church. Tholuck: “It is just from the Sermon on the Mount that we find the most reminiscences; 1Co_7:10; Jam_4:9; Jam_5:12; 1Pe_3:9; 1Pe_4:14.” Tholuck, very strangely, supposes here a so-called lexical connection—i. e., that Rom_12:14 is accidentally called forth by the word διώκοντες.38 But it is incorrect to suppose that the exhortation of Rom_12:14 interrupts such exhortations as Rom_12:13; Rom_12:15, which relate to the mutual conduct of Christians; Rom_12:15 has been too generally regarded as favoring this view.

Rom_12:15. Rejoice with those who rejoice, &c. [χαίρειν μετὰ χαιρόντων, κ.τ.λ. On the infinitive as imperative, see Winer, p. 296. Meyer fills out the sentence thus: χαίρειν ὑμᾶς δεῖ.—R.] Χαίρειν, the infinitive as an imperative, to be supplemented mentally by a corresponding verb; see Sir_7:33-34. Rom_12:14 defines the proper conduct in relation to personal antipathy; Rom_12:15, the proper conduct in relation to personal sympathy.

Rom_12:16. Be of the same mind one toward another [τὸ αὐτὸ εἰς ἀλλήλους φρονοῦντες]. The participles in Rom_12:16 have been variously construed; now with the preceding imperative χαίρειν, κλαίειν, Rom_12:16, and now with the following μὴ γίνεσθε; see Philippi. Because of the great difficulties of such connections, commentators prefer to supply ἔστε (Philippi, Meyer).39 The attempt at the proper construction would be best favored by returning to Rom_12:15, and reading this injunction as a fundamental thought, controlling what follows, clothed in figurative expression and made explicit by the beginning of Rom_12:16. On this wise:

First trichotomy: Rejoice with them that do rejoice, and weep with them, that weep: being of the same mind one toward another.

Second trichotomy: Mind not high things, but condescend to the lowly. Addition: Be not wise in your own conceits (in seclusion).

Third trichotomy: Recompense to no man evil for evil; provide things honest in the sight of all men; if it be possible, as much as lieth in you, live peaceably with all men.

Fourth trichotomy: Dearly beloved, avenge not yourselves, but rather give place unto wrath; for it is written, &c. All this follows from the conduct of Christians toward each other. But then the whole glory of this reciprocal feeling is elaborated in the Christian love of enemies, which conquers evil by good; Rom_12:20-21.

The same. Τὸ αὐτό; see Rom_15:5; Php_2:2; Php_4:2; 2Co_13:7. They should adhere to the same, what is equal, what is common, in their intercourse with each other, or in the intercourse of one toward others; reminder of the Golden Rule. According to Php_2:4, τὸ αὺτὸ φρονεῖν proceeds from the τὸ ἓ φρονεῖν. Adherence to one results in adhering to the same; then, this results in unity, which, however, is only a special fruit of that general conduct. Likewise Tholuck. [Dr. Hodge thinks concord of feeling is the prominent thought.] Chrysostom’s view is different: not to regard one’s self better than others, and similarly.

Mind not high things [μὴ τὰ ὑφηλὰ φρονοῦντες]. Not merely “high-aspiring selfishness,” but also self-complacent fancies; for example, Novatian, puritanic, aristocratic, or humanistic fancies injure, or even tear asunder, the bond of communion, of Christian fellowship with the Church, and of humane fellowship with the world.

But condescend to men of low estate. Τοῖς ταπεινοῖς. Construed as masculine by Chrysostom, Erasmus, Luther [Alford, Wordsworth], and others. (Various definitions: Christians should count themselves among the lowly; should suffer with the oppressed; should remain in fellowship with the lowly, with publicans and sinners.) But Fritzsche, Reiche, De Wette [Stuart], and many others, have declared in favor of the neuter. Meyer: Subjecting yourselves to the lower situations and occupations of life. The antithesis τὰ ὑφηλά is urged. But the antithesis is modified by the change of the verb into συναπαγόμενοι. The latter verb denotes, to be carried off, to be taken along with, or, to allow one’s self to be carried off, to be misled, to be taken along with (see Tholuck, p. 673). This may apply as a duty toward the brethren in low estate, who, in opposition to high things, represent the real essence of humanity in the form of a servant; but it cannot apply to trivial and low things. We should take small things into consideration in the light of duties, but not to permit ourselves to be carried off by them. But of small men, who are great in God’s eyes, it is said with propriety: that we should devote ourselves to them through suffering to glory. Imprisoned and hung with the lowly, but not with the bad!

The neuter construction is thus explained by Calvin, and others: humilibus rebus obsecundantes (about: to be true in small things); while Grotius, and others, thus explain the masculine construction: modestissimorum exempla sectantes.

[On the whole, the masculine is preferable; for in no other case in the New Testament is the adjective ταπεινός used of things. Nor does the Apostle’s antithesis require the neuter meaning. Alford: “In τὰ ὑφηλὰ φρονοῦντες, the ὑφηλὰ are necessarily subjective—the lofty thoughts of the man. But in τοῖς ταπεινοῖς συναπ. the adjective is necessarily objective—some outward objects, with which the persons exhorted are συναπάγεσθαι. And those outward objects are defined, if I mistake not, by the εἰς ἀλλήλους.” Dr. Hodge, and many others, do not decide between the two views.—R.]

Be not wise, &c. Μὴ γίνεσθε, χ.τ.λ. See Rom_11:25. But there the conceit of one’s own wisdom constitutes an antithesis to God’s revelation, while here it constitutes an antithesis to the fellowship of men (not merely of Christians in a good sense).

Rom_12:17. Recompense to no man evil for evil [μηδενὶ κακὸν ἀντὶ χαχοῦ ἀποδιδόντες. Alford: “The Apostle now proceeds to exhort respecting conduct to those without.” There is, however, no warrant for this limitation in the language, and certainly the temptation to render evil for evil to Christians is frequent enough.—R.] Meyer: “The principle itself, and how it stood opposed to heathendom and pharisaism!”

[Have a care for things honourable, προνοούμενοι καλά. Lange: Seid auf das Edle bedacht. Have careful regard to what is noble, &c. Dr. Hodge finds here a motive for the injunction which precedes, and objects to the period after “evil” in the E. V., as well as to the translation “honest,” which undoubtedly conveys to the ordinary reader the thought that we are bidden to provide for ourselves and families in an honest way. The clause much resembles Pro_3:4 (LXX.), hence the variations.—R.]

In the sight of all men [ἐνώπιον πάντων ἀνθρώπων. See Textual Note6.] Meyer: Before the eyes of all men. We regard the term as an expression of the relation to the most diverse men. However, the other construction also makes good sense; for Christians could often expose individuals to danger, by giving them cause for offence; Pro_3:4; 2Co_8:21.

Rom_12:18. If it be possible, &c. Εἰ δυνατόν is referred by Erasmus, Bengel, and others, to what precedes [but this is objectionable]. The clause: as much as dependeth on you, explains the εἰ δυνατόν. It may be outwardly impossible to us to live at peace with every body; but inwardly we should be peaceably disposed, prepared for peace, toward every body. [The εἰ δυνατόν is objective (Tholuck, De Wette, Meyer, Alford), not, “if you can,” but, if it be possible, if others will allow it. “All your part is to be peace: whether you actually live peaceably or not, will depend, then, solely on how others behave toward you” (Alford). That this is often impossible, the Apostle’s life plainly shows.—R.]

Rom_12:19. Avenge not yourselves, dearly beloved. The additional ἀγαπητοί, loving pressure. [The address becomes more affectionate as the duty becomes more difficult (so Tholuck).—R.]

Give place unto the wrath [δύτε τόπον τῆ ὀργῆ]. Make way for Divine wrath; do not anticipate it; do not get in its way; let it rule. This is the explanation of most commentators, from Chrysostom and Augustine down to Tholuck, De Wette, Meyer, and Philippi. [So Hodge.]—Second explanation: Let not your own wrath break forth (Du Dieu, Semler [Stuart], and others). Meyer, on the contrary: The Latin usage of non irœ spatium dare harmonizes very well with this, but the Greek usage of τόπον διδόναι does not. [Jowett says this explanation “is equally indefensible on grounds of language and sense. It is only as a translation of a Latinism we can suppose the phrase to have any meaning at all; and the meaning thus obtained, ‘defer your wrath,’ is out of place.” See his remarks in defence of the next explanation.—R.]—Third explanation: To give place to the wrath of your enemy (Schöttgen, Morus, and others). Meyer: This would be only a prudential measure.40 The first explanation is raised above all doubt by the addition: Vengeance is mine.41

For it is written, Deu_32:35.—Addition: λέηει χύριος; see Heb_10:30.

Rom_12:20. Therefore if thine enemy, &c. [ἐὰς οὖν πεινᾷ, κ.τ.λ. See Textual Note8.] The οὖν, which is omitted by most Codd., probably on account of difficulty, follows from the antithesis. One cannot conform to the negative: not to hate an enemy, without obeying the affirmative, [Hodge: “The expressions are obviously not to be confined to their literal meaning, nor even to the discharge of the common offices of humanity; they are figurative expressions for all the duties of benevolence. It is not enough, therefore, that we preserve an enemy from perishing; we must treat him with all affection and kindness.”—R.] The words are from the LXX. of Pro_25:21.

Thou shalt heap coals of fire, &c. [ἄνθρακας πυρὸς σωρεύσεις, κ.τ.λ.] The burning of fiery coals is an Oriental figure of constantly burning pain. Explanations:

1. Thou wilt draw down upon him severe Divine wrath (with reference to 4 Ezra 16:54: Chrysostom, Theodoret, &c., Zwingli, Beza, &c., Stolz, Hengstenberg, &c.).

2. Thou wilt prepare him for the pain of penitence (Augustine, Jerome [Tholuck, De Wette, Meyer], Luther, and many others). Origen has opposed the former view, which was continually under the necessity of being established in the Church, because of the propensity to wrath. On Hengstenberg’s explanation of Pro_24:18, see Tholuck, p. 675 ff. Rom_12:21, as well as the spirit of the passage, pronounces in favor of explanation (2). No one could gladly requite evil with good, if he knew of a certainty that he would thereby be exposed to Divine wrath. Finally, this explanation is favored by the whole spirit of Christianity. Yet it must be observed, that penitence cannot be designated as an infallible effect of the love of enemies, and of its expressions. The most immediate effect of such expressions is burning shame, a religious and moral crisis. He will bend his head as if fiery coals lay on it. The rule, as well as the purpose, of this crisis, is penitence and conversion; but there are frequent instances of false adversaries, like Judas, becoming hardened by kindness.

[3. Slightly different from (2) is that adopted by Hodge: “You will take the most effectual means of subduing him.” Kindness is as effectual as coals of fire. So Alford: “You will be taking the most effectual vengeance.” Similarly Jowett. This view, which excludes even the pain of penitence, is favored by the connection with Rom_12:21.—R.] For other unimportant explanations, see the Note in Meyer, p. 468.42 On the figure of fiery coals, see Tholuck, p. 675.

Rom_12:21. [Be not overcome, &c. μὴ νιχῶ, κ.τ.λ. “A comprehensive summary of Rom_12:19-20. Be not overcome (led to revenge) by evil (which is done to you), but overcome by the good (which you show to your enemy) evil (by causing your enemy, ashamed by your noble spirit, to cease doing evil to you, and to become your friend);” Meyer. Seneca, De Benef., 7, Rom 31: Vincit malos pertinax bonitas.—R.] The purpose of all these manifestations of love is that of Christ on the cross: to overcome evil with good.

DOCTRINAL AND ETHICAL

1. The proper conduct in personal intercourse, particularly with the brethren, is love without dissimulation; as the proper conduct toward the Church, previously described, is love without self-boasting. The conduct toward civil authorities (which follows in chap. 13) is love without fear; and, finally, the proper conduct toward the world is love without despising the rights of the world, and without mingling with the immorality of the world.

2. The root of brotherly love is reverence for the appearing image of Christ; and its development and consummation are types of the most inward consanguinity.

3. The proper conduct toward different individuals begins with proper conduct toward ourselves; portrayed in Rom_12:11. To this there belongs, first of all, fresh spiritual life; zealous and enthusiastic work, embracing eternity as the blessing of the Spirit; calm ardor in communion with God, and in the consciousness of its being sent by God; but regarding the moment of time as the moment of eternity in time. In this place belongs Solomon’s Ecclesiastes, this much-mistaken pearl of the Old Testament—a writing whose fundamental thought is, that every thing is regarded vain in consequence of despising eternity in time.

4. The Apostle’s pen gives a festive expression even to Christian ethics; as is proved by the beautiful parallelisms, mostly in the form of trilogies, in this chapter, together with 1 Corinthians 13. [Comp. Erasmus on this chapter: “Comparibus membris et incisis, similiter cadentibus ac desinentibus sic totus sermo modulatus est, ut nulla cautio possit esse jucundior.”—R.] Christian life should also be a worship. But the worship is festive, free from common weariness.

5. All Christianity is a conquest of evil by good, which Christ has established, and already decided in principle, on His cross. All the single rules of conduct toward individuals concentrate in this last and highest one.

HOMILETICAL AND PRACTICAL

Rom_12:9-21. The sincerity of love. It is manifested in: 1. Our abhorring that which is evil; and, 2. In cleaving to that which is good (Rom_12:9)—Let not love be false. 1. What is it to love in this way? 2. How is it possible? (Rom_12:9.)—What belongs to true brotherly love? 1. Sincere heartiness; 2. Obliging respect (Rom_12:10).—Universal love and brotherly love. 1. How far related? 2. How far different? Comp. 2Pe_1:7 (Rom_12:9-10).—Christian joy in labor. 1. Its nature; 2. Its origin; 3. Its limit (Rom_12:11).—Be not indolent in doing what you should! (Rom_12:11).—Be fervent in spirit! A pentecostal sentiment (Rom_12:11).—Adapt yourselves to the time! A word of comfort in times of need and tribulation (Rom_12:11).—Rejoice in hope, be patient in tribulation, continue instant in prayer—an inexhaustible text, and one that can be always applied afresh on marriage occasions, in harvest sermons in years of failure, or in New Years’ sermons in troublous times (Rom_12:12).—Distribute to the necessity of saints! 1. Description of it (with special references similar to those in Rom_12:11). 2. A summons to energetic assistance (Rom_12:13).—The forgiving Christian spirit. 1. A beautiful virtue; but, 2. One very difficult to exercise; and therefore, 3. Proper to be implored from God (Rom_12:14).—Christian sympathy: 1. In joy; 2. In sorrow (Rom_12:15).—Christian unanimity (Rom_12:16).—Christian humility (Rom_12:16).—Christian honesty (Rom_12:17).—Christian peacefulness (Rom_12:18).—Christian love of enemies. 1. It desists from revenge; 2. It overcomes evil with good (Rom_12:19-21).—Fiery coals on the head of an enemy: 1. They cause pain; but, 2. Healing pain, because it is the pain of shame Rom_12:19-21).

Luther: To heap coals of fire on the head is, that, by kindness, our enemy grows angry with himself for having acted so wickedly toward us.

Starke: True Christianity does not make lazy people and sluggards, but industrious ones; for the more pious the Christian is, the more industrious laborer he is (Rom_12:11).—Dear Christian, you present a gift to strange beggars, though you do not know whether they are holy or not—indeed, the most are without holiness; should you not rather do good to the poor who live among us, who prove by their deeds that they are holy and God’s children? (Rom_12:13.)—He who rises high, falls all the lower; such conduct is always dangerous. High trees are shaken most violently by the winds; high towers are most frequently struck by the thunder-storm; what is high is easily moved, and likely to fall. Rather remain low, and then you will not fall, Sir_3:19 (Rom_12:16).—If you have wisdom, it is not your own, but God’s; let it not be observed that you know your wisdom. There are others also who are not fools; and there are many superior to you (Rom_12:16).—Every one should be ruler of his own spirit, Pro_16:32 (Rom_12:21).—It is most glorious to show good for evil, and to make a friend out of an enemy, Pro_16:6 (Rom_12:21).—As fire is not quenched by fire, so is evil not quenched by evil, not invective by invective.—Hedinger: Christianity is not absurd selfishness and incivility. Love and patience teach quite different things toward our neighbor (Rom_12:10).—Müller: The richer and higher in God, the poorer and more like nothing in our own eyes, 2Sa_7:18 (Rom_12:10).—God sends His cross to us that it may press from our hearts many fervent sighs, from our mouth many a glorious little prayer, and from our eyes many hot tears (Rom_12:12).—Christian souls are one soul in Christ, and therefore one feels the sorrow and joy of another (Rom_12:15).—To do good is natural; to do evil is carnal; to do evil for good is devilish; to do good for evil is divine (Rom_12:17).

Spener: Love is the principal virtue required by Christ of His disciples (Rom_12:9).—Brotherly love should be as hearty as natural love between parents, children, and brethren (the στοργή), and should not be lukewarm, but zealous (Rom_12:10).—The Spirit of God is a holy fire, which inflames hearts wherever it is. Where things go very sleepily, we may well apprehend that, because there is no fire, there is no zeal, and that there is also no work of the Spirit, but only of nature. Yet there should be a fervency and zeal of the spirit. For the flesh has also its blind zeal, which is the more dangerous the greater it is (Rom_12:11).—Accommodate yourselves to the time. But this must not be in such a way as to join in with the world, as every period brings with it that which the Apostle (Rom_12:2) has already forbidden—conformity to this world. But Christians should not lose the opportunity of doing good which God constantly presents to them; and they should always give due care to all circumstances—to what is best now to be done according to the Divine rule. Moreover, they should always give due attention to the condition in which they are situated, so that they may act just as God now requires of them (Rom_12:11).—In prosperity and adversity, prayer is the best means for our support (Rom_12:12).

Roos: Christians should be refined and polite people (Rom_12:17).

Gerlach: The most glowing love should not lose sobriety and discretion, by virtue of which it chooses and performs just what the circumstances require; comp. Mat_10:16 (Rom_12:11).—“It is well,’ says one, ‘that he has very properly commanded weeping with those who weep; but for what end did he command us to do the other part, that which is not great?’ And yet, rejoicing with them that rejoice is a far more self-denying state of mind than weeping with those who weep;” Chrysostom (Rom_12:15).—By fiery coals we must understand that we lead the one who injures us to repentance of his deed, by doing good to him (Rom_12:20).

Lisco: How the love of the believer, arising from humility, is manifested toward other belieRomans Rom_12:1. Its peculiarity (Rom_12:9-12); 2. Its manifestations amid very different external circumstances (Rom_12:13-16).—Relation of the believer to the unbelieving world. He is even animated with love toward it (Rom_12:17-21).

Heubner: Love should be tender and delicate; it should avoid every thing that can offend another’s sense of modesty or honor. Indelicacy is always a want of respect (Rom_12:10).—Christianity teaches the real art of being always happy.—The Christian must keep in a good humor. Hope is the source of the Christian’s cheerfulness; the condition of it is patience. Prayer strengthens both faith and hope (Rom_12:12).

Besser: The works of Christians in love (Rom_12:9-21).—Paul calls upon us to oppose two special enemies of unity: 1. Pride; 2. Self-conceits of wisdom (Rom_12:16).—Saul felt most painfully the burning coals from David’s hand, 1Sa_24:17 ff.

Schleiermacher: The Apostle’s injunction: Rejoice with them that do rejoice, and weep with them that weep. 1. What is the scope of it—what are the limits which he has assigned to it? 2. Its connection with our spiritual life in God’s kingdom (Rom_12:15).—Perseverance against the evil sorely afflicting us. It consists in: 1. Our taking care lest evil prostrate our spirit; 2. In being careful not to lose our sobriety, when engaged in work, by surprise; 3. And in being on our guard lest our pleasure in life be destroyed by the pressure of evil (Rom_12:21).

Rom_12:7-16. The Pericope for the Second Sunday after Epiphany.—Heubner: The fruits of Christian faith in human life.—The connection of the Christian virtues.—The real life as a practical school of Christianity.—Harless: True fidelity to calling. 1. Good Christian deportment is always likewise fidelity to calling; 2. The discharge of one’s calling is true when it is done with simplicity, with care, and with pleasure; 3. This fidelity to calling arises alone from true love; 4. But true love arises alone from the humility of Christian faith.—Jaspis: True Christians are also the most faithful laborers. 1. They regard their lifetime as a very gracious gift; 2. They act continually from holy motives; 3. They feel inwardly united with their fellow-men; 4. They have too serious a reverence for their Eternal Judge to discharge their calling unconscientiously.—Krehl: Strengthening of patience in tribulation by: 1. Wise hope; 2. Pious reflection; 3. Steadfast prayer; 4. Joyous hope.

Rom_12:17-21. The Pericope for the Third Sunday after Epiphany.—Heubner: The Christian amid the afflicting relations of the world. 1. He uses them for opposing his own self-love; 2. He uses them for greater severity toward himself; 3. For the practice of a peaceful disposition; 4. For the exhibition of love toward enemies; 5. For increasing his stability and steadfastness.—The dignity of Christian peacefulness: 1. Its source; 2. Its limits; 3. Its strength.—Beck: Direction for the art of genuine Christian peacefulness. 1. Stop up the fountain of disquietude in your own heart; 2. Give place to the external occasion to disquietude by conscientious and blameless deportment toward every body; 3. Amid external temptations, direct your heart to the highest Requiter; 4. Strive to overcome the hatred of enemies by good deeds, and to turn away the punishment impending over them.—F. A. Wolf: Avenge not yourselves! 1. The meaning of this declaration of the Apostle; 2. How it should be observed.

Kapff: What belongs to true culture: 1. Modesty and humility; 2. Universal philanthropy; 3. Truth and purity of heart.—Brandt: Christianity is the way to a peaceful and blessed life; for it: 1. Opposes our own conceits; 2. Forbids all revenge; 3. Recommends honesty; 4. Loves peace fulness; 5. Enjoins magnanimity; 6. And always desires the conquest of all evil.

[Hopkins: On revenge (Rom_12:15). Revenge is a wild, untamed passion, that knows no bounds nor measures. And if we were permitted to carve it out for ourselves, we should certainly exceed all limits and moderation; for self-love, which is an immoderate affection, would be made the whole rule of our vengeance: and because we love ourselves abundantly too well, we should revenge every imaginary wrong done us with too much bitterness and severity: and, therefore, God would not trust the righting of ourselves in our own hands, knowing we would be too partial to our own interests and concerns, but hath assumed it to himself as the prerogative of His crown.—On Rom_12:20 : On kindness toward enemies. This is all the revenge which the gospel permits; this is that excellent doctrine which our Saviour came to preach, which He hath given us commission to declare and publish to the world, to guide our feet into the way of peace; that we might all be united, as by faith and obedience unto God, so in love and charity one to another.

[Bishop Atterbury: Sermon on the duty of living peaceably (Rom_12:18). I. In what the duty consists, in relation to public and private men, opinions and practice. II. The extent of it—to all men. III. The difficulty of practising it. IV. The best helps to the practice of this duty: (1) To regulate our passions; (2) To moderate our desires, and shorten our designs, with regard to the good things of life; (3) To have a watchful eye upon ourselves in our first entrance upon any contest; (4) Always to guard against the intemperance of our tongue, especially in relation to that natural proneness it has toward publishing the faults of others; (5) To keep ourselves from embarking in parties and factions; (6) To study to be quiet, by doing our own business in our proper profession or calling; (7) Add prayer to the Author of peace and Lover of concord, for the fruits of His Spirit.

[Burkitt: What it is to be overcome of evil. 1. When we dwell in our thoughts too much, too often, and too long, upon the injuries and unkindness we have met with; this is as if a man that was to take down a bitter pill, should be continually champing of it, and rolling it under his tongue. 2. We are overcome of evil when we are brought over to commit the same evil, by studying to make spiteful returns, in a way of revenge, for the injuries we have received.—Wherein consists the duty and excellency of overcoming evil with good? 1. It renders us like God, who does good to us daily, though we do evil against Him continually; 2. We imitate God in one of the choicest perfections of His divine nature; 3. We overcome ourselves; 4. We overcome our enemies, and make them become our friends.

[Henry: Bless them who persecute you: 1. Speak well of them. If there be any thing in them commendable and praiseworthy, take notice of it, and mention it to their honor; 2. Speak respectfully to them, according as their place Isaiah 3. Wish well to them, and desire their good, so far from seeking any revenge; 4. Offer up that desire to God, by prayer for them.

[Clarke, on Rom_12:16 : There have not been wanting, in all ages of the Church, persons who, losing the savor of divine things from their own souls by drinking into a worldly spirit, have endeavored to shun the reproach of the cross, by renouncing the company of the godly, speaking evil of the way of life, and, perhaps, sitting down in the chair of the scorner with apostates like themselves. And yet, strange to tell, these men will keep up a form of godliness! for a decent outside is often necessary to enable them to secure the ends of their ambition.

[Hodge, on Rom_12:20-21 : Nothing is so powerful as goodness; it is the most efficacious means to subdue enemies and put down opposition. Men whose minds can withstand argument, and whose hearts rebel against threats, are not proof against the persuasive influence of unfeigned love; there is, therefore, no more important collateral reason for being good, than that it increases our power to do good.

[Barnes, on Rom_12:11 : The tendency of the Christian religion is to promote industry. 1. It teaches the value of time; 2. Presents numerous and important things to be done; 3. It inclines men to be conscientious in the improvement of each moment; 4. And it takes away the mind from those pleasures and pursuits which generate and promote indolence.—J. F. H.]

Footnotes:

[26]Rom_12:9.—[The imperatives of the E. V. are retained, since we accept the hortatory view of the participles. It is true, the E. V. itself occasionally retains the participial form (Rom_12:10-13), but only in such a way as not to disturb the hortatory meaning. See the Exeg. Notes on the construction.

[27]Rom_12:10.—[The E. V. has inverted the Greek order in these brief clauses. The datives stand first, and their equivalents should occupy the same position in English So Five Ang. Clergymen, Amer. Bible Union, &c.

[28]Rom_12:11.—[The Rec., with א. A. B. D2 3. L., most fathers, reads: κυρίω; adopted by Beza, Lachmann, Scholz, Tischendorf, De Wette, Philippi, Alford, Tregelles. Dr. Lange, however, follows Griesbach, Mill, Fritzsche, and Meyer, who adopt καιπῷ, on the authority of D1. F. G., Latin fathers (so Luther). Yet Meyer himself acknowledges that the other reading is better supported; he rejects it on account of the critical difficulty of accounting for the variation, were κυρίω genuine, especially as the phrase: serve the Lord, is so common with Paul. Dr. Lange says: “Such a general summons to serve the Lord, looks like an interruption in the midst of general directions. The reading, as Meyer observes, is readily explained by the fact that a prejudiced moral feeling would easily stumble at the principle: τῷ καιρῷ δουλεύειν.” It would seem that Dr. Lange is governed rather by a desire to preserve certain exegetical correspondences, than by the results of critical investigation. See Alford in favor of the received reading. He contends that, besides the weight of external authorities, the internal probabilities sustain it. “The present subject is, the character of our zeal for God.” “The command, τῷ καιρῷ δουλ., would surely come in very inopportunely in the midst of exhortations to the zealous service of God.” De Wette, indeed, doubts the propriety of the expression, remarking that Christians may employ τὸν καιρόν, but not serve it. On the whole, I feel constrained to differ from Dr. Lange, and to retain the reading of the Rec. See further in the Exeg. Notes.

[29]Rom_12:13.—[Rec., א. A. B. D3.: χρείαις; D1. F.: μνείαις. The former is adopted by all modern editors. The latter was “a corruption introduced, hardly accidentally, in favor of the honor of martyrs by commemoration” (Alford). So Meyer, and most. Dr. Lange admits that the reading μνείαις, which he rejects here, is supported by the same authorities as the reading καιρῷ (Rom_12:11), which he accepts. “But the connection here pronounces in favor of the Recepta.” He intimates that he finds another meaning than “the worship of martyrs” in the rejected reading, but does not state what it is.

[30]Rom_12:16.—[See Exeg. Notes.

[31]Rom_12:17.—[After καλά, A3., Polycarp, &c., insert ἐνώπιον τοῦ θεοῦ καὶ; F. G., Vulgate, Gothic, many fathers, insert οὐ μόνον ενώπιον τ. θεοῦ ἀλλἀ καί. These additions are rejected by all modern editors, as taken from Pro_3:4, where the LXX. reads: προνοοῦ καλὰ ἐνώπιον κυρίου καὶ ἀνθρώπων.—Instead of πάντων (Rec., א. B. D3. L., versions and fathers), A2. D1. F. &c., have τῶν, which probably arose from the previous insertion.

[32]Rom_12:19.—[From Deu_32:35, where the LXX. reads: ἐν ἡμέρᾳ ἐκδικήσεως ἀνταποδώσω. Heb.: לִי נָקָם וְשׁלֵּם, “mine is revenge and requital.” The same thought is found, Jer_28:6. Heb_10:30 quotes precisely as here.

[33]Rom_12:20.—[An exact quotation from the LXX., Pro_25:21-22. There is, however, a variation in the opening words. The Rec., with D3. L., some versions and fathers, reads: ἐὰν οὖν (ἐὰν alone is from the LXX.); adopted by De Wette, Philippi, Wordsworth, and Lange (Hodge and Stuart accept it without remark). D1. F., and other authorities, have ἐὰν alone; so Tischendorf. א. A. B.: ἀλλὰ εάν (Lachmann, Meyer, Alford). Other variations occur in the fathers. It is difficult to decide. Probably οὖν was the original reading, then rejected because the inference was not understood, or to conform to the LXX.; then ἀλλὰ substituted, as a connecting particle was deemed necessary. Certainly ἐὰν οὖν is lectio difficilior. Even Alford seems inclined to adopt it.—R.]

[34][In the first edition, Rom_12:9-10 were added to the previous section. The present division has the support of the best modern commentators, and must be deemed a happy alteration.—R.]

[35][The reading adopted by Dr. Lange in the last clause leads him to this limitation of meaning. While, as Philippi observes, there is no necessity for limiting the diligence to evangelistic efforts, it seems equally uncalled for to refer it exclusively to temporal affairs, as is done by Dr. Lange and the E. V. (“business”). Luther is not literally exact, but gives the correct sense: Seid nicht träge, was ihr thun sollt; Be not slothful in what you ought to do. Thus it is referred to all Christian duty as such (Alford).—R.]

[36][The idea of ὑπομένειν is patient continuance, or steadfastness, although, at times, the idea of patience may be the prominent one. It may be doubted whether the other thought is not equally prominent here. So Philippi; in der Drangsal beständig.—Accepting the wider reference of the verse, Dr. Hodge says: “This hope of salvation is the most effectual means of producing patience under present afflictions.” “Intercourse with God, however, is necessary to the exercise of this, and all other virtues, and therefore the Apostle immediately adds: continuing instant in prayer.” He finds in this expression two attributes of acceptable prayer—perseverance and favor—both implying faith in God.—R.]

[37][Meyer paraphrases: “having fellowship in the necessities of the saints; i. e., conducting yourselves as though the necessities of your fellow-Christians were your own, and thus seeking to meet them.” Stuart: “in respect to the wants of the saints, be sympathetic;” but the dative is hardly a dative of reference. The intransitive meaning of the verb must be insisted upon (Tholuck, Meyer, and most). Even in Gal_6:6, the transitive meaning must be given up. (Comp. Lange’s Comm. in loco, p. 150.)—R.]

[38][Wordsworth finds a happy play upon the words, διώκοντες (Rom_12:13), διώκοντας (Rom_12:14). “It would seem as if the Apostle’s mind, strained by the pressure of the argument with which it had been laboring, now gracefully and playfully relaxes itself in Christian cheerfulness. In his conciliatory courtesy, he would show his readers what he had said severely concerning them in the former parts of his Epistle, had been spoken in love. So he now says, in a tone of lively affection: Even we Christians, whom the world persecutes, ought to be persecutors; we ought to follow with our blessings and our prayers those who pursue us with rancor and disdain.”—On the spirit of this injunction, see Hodge in loco, especially the extract from Calvin which he gives.—R.]

[39][We retain the imperative form of the E. V. It might perhaps be changed to the participial, as is done in the revision by Five Ang. Clergymen; but this would render a change in punctuation necessary.—R.]

[40][Dr. Lange quotes Meyer’s objection to one single phase of this explanation, and that not the one most prominently urged. Ewald, Jowett, Wordsworth, understand by this view, which they defend, not getting out of the way of the wrath of another, but, allowing it to spend itself upon you, “let your enemy have his way.” So far from deeming this a prudential step, Jowett defends it from the objection, that “common prudence requires that we should defend ourselves against our enemies,” by urging that the gospel does not always give “counsels of prudence, but of perfection.” Meyer, however, opposes the real explanation of these authors, by saying that such a meaning has too little positive moral character; and further, that the prohibition of revenge by no means implies that the personal object is an angry one. These objections are valid ones.—R.]

[41][The first explanation is the most natural one; but Alford suggests another, viz.: “Anger, generally; ‘proceed not to execute it hastily, but leave it for its legitimate time, when He whose it is to avenge will execute it: make not the wrath your own, but leave it for God.” Wordsworth, in defending the third explanation, objects to the first: It could hardly be presented as a Christian duty—to make room for the Divine wrath to work against an enemy.” He furthermore defends the ambiguous rendering of the E. V., as excellent from its ambiguity, from not saying too much, and thus inviting study, using this opportunity for opposing a revision. “I ever held it a kind of honest spiritual thrift, when there are two senses given of one place, both agreeable to the analogy of faith and manners, to make use of both” (Bishop Sanderson). Dr. Wordsworth approves this rule for expositors. His own practice of this “spiritual thrift” may load to spiritual wealth, but certainly seems to tend to exegetical poverty.—R.]

[42][Among these, the reference to the softening by burning coals (Glöckler), the inflaming to love (Calovius), the red blush of shame live-glowing coals (Sanctius).—R.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Romans

LOVE THAT CAN HATE

Rom 12:9 - Rom 12:10.

Thus far the Apostle has been laying down very general precepts and principles of Christian morals. Starting with the one all-comprehensive thought of self-sacrifice as the very foundation of all goodness, of transformation as its method, and of the clear knowledge of our several powers and faithful stewardship of these, as its conditions, he here proceeds to a series of more specific exhortations, which at first sight seem to be very unconnected, but through which there may be discerned a sequence of thought.

The clauses of our text seem at first sight strangely disconnected. The first and the last belong to the same subject, but the intervening clause strikes a careless reader as out of place and heterogeneous. I think that we shall see it is not so; but for the present we but note that here are three sets of precepts which enjoin, first, honest love; then, next, a healthy vehemence against evil and for good; and finally, a brotherly affection and mutual respect.

I. Let love be honest.

Love stands at the head, and is the fontal source of all separate individualised duties. Here Paul is not so much prescribing love as describing the kind of love which he recognises as genuine, and the main point on which he insists is sincerity. The ‘dissimulation’ of the Authorised Version only covers half the ground. It means, hiding what one is; but there is simulation, or pretending to be what one is not. There are words of love which are like the iridescent scum on the surface veiling the black depths of a pool of hatred. A Psalmist complains of having to meet men whose words were ‘smoother than butter’ and whose true feelings were as ‘drawn swords’; but, short of such consciously lying love, we must all recognise as a real danger besetting us all, and especially those of us who are naturally inclined to kindly relations with our fellows, the tendency to use language just a little in excess of our feelings. The glove is slightly stretched, and the hand in it is not quite large enough to fill it. There is such a thing, not altogether unknown in Christian circles, as benevolence, which is largely cant, and words of conventional love about individuals which do not represent any corresponding emotion. Such effusive love pours itself in words, and is most generally the token of intense selfishness. Any man who seeks to make his words a true picture of his emotions must be aware that few harder precepts have ever been given than this brief one of the Apostle’s, ‘Let love be without hypocrisy.’

But the place where this exhortation comes in the apostolic sequence here may suggest to us the discipline through which obedience to it is made possible. There is little to be done by the way of directly increasing either the fervour of love or the honesty of its expression. The true method of securing both is to be growingly transformed by ‘the renewing of our minds,’ and growingly to bring our whole old selves under the melting and softening influence of ‘the mercies of God.’ It is swollen self-love, ‘thinking more highly of ourselves than we ought to think,’ which impedes the flow of love to others, and it is in the measure in which we receive into our minds ‘the mind that was in Christ Jesus,’ and look at men as He did, that we shall come to love them all honestly and purely. When we are delivered from the monstrous oppression and tyranny of self, we have hearts capable of a Christlike and Christ-giving love to all men, and only they who have cleansed their hearts by union with Him, and by receiving into them the purging influence of His own Spirit, will be able to love without hypocrisy.

II. Let love abhor what is evil, and cleave to what is good.

If we carefully consider this apparently irrelevant interruption in the sequence of the apostolic exhortations, we shall, I think, see at once that the irrelevance is only apparent, and that the healthy vehemence against evil and resolute clinging to good is as essential to the noblest forms of Christian love as is the sincerity enjoined in the previous clause. To detest the one and hold fast by the other are essential to the purity and depth of our love. Evil is to be loathed, and good to be clung to in our own moral conduct, and wherever we see them. These two precepts are not mere tautology, but the second of them is the ground of the first. The force of our recoil from the bad will be measured by the firmness of our grasp of the good; and yet, though inseparably connected, the one is apt to be easier to obey than is the other. There are types of Christian men to whom it is more natural to abhor the evil than to cleave to the good; and there are types of character of which the converse is true. We often see men very earnest and entirely sincere in their detestation of meanness and wickedness, but very tepid in their appreciation of goodness. To hate is, unfortunately, more congenial with ordinary characters than to love; and it is more facile to look down on badness than to look up at goodness.

But it needs ever to be insisted upon, and never more than in this day of spurious charity and unprincipled toleration, that a healthy hatred of moral evil and of sin, wherever found and however garbed, ought to be the continual accompaniment of all vigorous and manly cleaving to that which is good. Unless we shudderingly recoil from contact with the bad in our own lives, and refuse to christen it with deceptive euphemisms when we meet it in social and civil life, we shall but feebly grasp, and slackly hold, that which is good. Such energy of moral recoil from evil is perfectly consistent with honest love, for it is things, not men, that we are to hate; and it is needful as the completion and guardian of love itself. There is always danger that love shall weaken the condemnation of wrong, and modern liberality, both in the field of opinion and in regard to practical life, has so far condoned evil as largely to have lost its hold upon good. The criminal is pitied rather than blamed, and a multitude of agencies are so occupied in elevating the wrong-doers that they lose sight of the need of punishing.

Nor is it only in reference to society that this tendency works harm. The effect of it is abundantly manifest in the fashionable ideas of God and His character. There are whole schools of opinion which practically strike out of their ideal of the Divine Nature abhorrence of evil, and, little as they think it, are thereby fatally impoverishing their ideal of God, and making it impossible to understand His government of the world. As always, so in this matter, the authentic revelation of the Divine Nature, and the perfect pattern for the human are to be found in Jesus Christ. We recall that wonderful incident, when on His last approach to Jerusalem, rounding the shoulder of the Mount of Olives, He beheld the city, gleaming in the morning sunshine across the valley, and forgetting His own sorrow, shed tears over its approaching desolation, which yet He steadfastly pronounced. His loathing of evil was whole-souled and absolute, and equally intense and complete was His cleaving to that which is good. In both, and in the harmony between them, He makes God known, and prescribes and holds forth the ideal of perfect humanity to men.

III. Let sincere and discriminating love be concentrated on Christian men.

In the final exhortation of our text ‘the love of the brethren’ takes the place of the more diffused and general love enjoined in the first clause. The expression ‘kindly affectioned’ is the rendering of a very eloquent word in the original in which the instinctive love of a mother to her child, or the strange mystical ties which unite members of a family together, irrespective of their differences of character and temperament, are taken as an example after which Christian men are to mould their relations to one another. The love which is without hypocrisy, and is to be diffused on all sides, is also to be gathered together and concentrated with special energy on all who ‘call upon Jesus Christ as Lord, both their Lord and ours.’ The more general precept and the more particular are in perfect harmony, however our human weakness sometimes confuses them. It is obvious that this final precept of our text will be the direct result of the two preceding, for the love which has learned to be moral, hating evil, and clinging to good as necessary, when directed to possessors of like precious faith will thrill with the consciousness of a deep mystical bond of union, and will effloresce in all brotherly love and kindly affections. They who are like one another in the depths of their moral life, who are touched by like aspirations after like holy things, and who instinctively recoil with similar revulsion from like abominations, will necessarily feel the drawing of a unity far deeper and sacreder than any superficial likenesses of race, or circumstance, or opinion. Two men who share, however imperfectly, in Christ’s Spirit are more akin in the realities of their nature, however they may differ on the surface, than either of them is to another, however like he may seem, who is not a partaker in the life of Christ.

This instinctive, Christian love, like all true and pure love, is to manifest itself by ‘preferring one another in honour’; or as the word might possibly be rendered, ‘anticipating one another.’ We are not to wait to have our place assigned before we give our brother his. There will be no squabbling for the chief seat in the synagogue, or the uppermost rooms at the feast, where brotherly love marshals the guests. The one cure for petty jealousies and the miserable strife for recognition, which we are all tempted to engage in, lies in a heart filled with love of the brethren because of its love to the Elder Brother of them all, and to the Father who is His Father as well as ours. What a contrast is presented between the practice of Christians and these precepts of Paul! We may well bow ourselves in shame and contrition when we read these clear-drawn lines indicating what we ought to be, and set by the side of them the blurred and blotted pictures of what we are. It is a painful but profitable task to measure ourselves against Paul’s ideal of Christ’s commandment; but it will only be profitable if it brings us to remember that Christ gives before He commands, and that conformity with His ideal must begin, not with details of conduct, or with emotion, however pure, but with yielding ourselves to the God who moves us by His mercies, and being ‘transformed by the renewing of our minds’ and ‘the indwelling of Christ in our hearts by faith.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

[In the last section we were told that spiritual and remarkable gifts are to be exercised in humility. This section deals with the ordinary and natural gifts, and is therefore addressed to the whole church. It shows that these ordinary, natural gifts or faculties are to be employed in harmony with the other Christian graces and virtues, the principal or basic one of which is LOVE. Therefore we may roughly subdivide the section as follows: 1. The faith-life showing love to the friendly or Christian ( Rom_12:9-16 ). 2. The faith-life showing love to the unfriendly or unchristian-- Rom_12:17-21 ] Let love be without hypocrisy . [The apostle opens this section with a call for pure, genuine love, for it is the common or fundamental element of all the virtues of which he is about to write. This love must be unfeigned ( 2Co_6:6 ; 1Pe_1:22 ; 1Jo_3:18 ). The heart must really feel that measure of affection to which the conduct bears testimony. The Christian must not bear himself "like Judas to Christ, or Joab to Abner: a kiss and a stab"--Johnson.] Abhor [literally, "abhorring"] that which is evil; cleave [literally, "cleaving"] to that which is good . [The participles relate grammatically to "love" as their subject, and explain the two main ways in which an unfeigned love is required to operate. Love is not up to the required standard unless it abhors evil and cleaves to (literally, glues itself to) that which is good. "What a lofty tone of moral principle and feeling is here inculcated! It is not, Abstain from the one and do the other; nor, Turn away from the one and draw to the other; but, Abhor the one and cling with deepest sympathy to the other" (Brown). Objectively it must hate evil even in the character of a loved one, and not fall into Eli's sin ( 1Sa_3:13 ); and it must cling to the good, even in an enemy, and rejoice to increase it. Otherwise love is mere selfishness. "There are," says Lard, "many Christians, and among them many preachers, who oppose evil, it is true, but they do it so faintly as virtually to countenance it. They will not publicly endorse evil; but they will rather go quietly home, or get out of its way, and leave it to riot unrebuked. They do not abhor it. . . . These men are not obeying Paul." Subjectively the Christian's love will make him abhor in himself all retaliatory and revengeful promptings, all injurious and malicious mental suggestions against his enemy, and will hug to his heart every kind and generous and benevolent impulse, whether entertained toward an enemy or a friend. This general love toward all is next specialized, and love toward members in the church is thus described.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

12:9-21 The many injunctions in these verses do not follow a neat logical arrangement. The overall topic, stated at the beginning, is sincere love. Paul shows how we are to love both those inside the church (12:10, 13, 15-16) and those outside the church (12:14, 17-21).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rom 12:9. Ἡ ἀγάπη, love) He treated of faith from Rom 12:3; he is now to treat of love. Verses 9, 10, 11 have respect to ch. 7; Rom 12:12 to ch. 8; Rom 12:13 to ch. 9 and the following chapters, concerning the communion of believers whether Jews or Greeks. The third clause of the sixteenth verse is repeated from ch. Rom 11:25.—ἀποστυγοῦντες—κολλώμενοι, abhorring—cleaving) both in the mind and in the outward manifestation of it, even when at the risk of incurring danger and ill-will. The ἀνυπόκριτος, the man without dissimulation, is shown in Pro 8:7, Let my lips HATE wickedness; wickedness is an ABOMINATION to my lips. This is rightly connected with love, 1Co 13:6. Very emphatic words. He, who is without hatred of evil, does not really love good. From this passage, the discourse moves forward in pairs of sentences. [There are men 1) who patronise evil and assail good: 2) who love good, but do not abhor evil with that indignation which it deserves: 3) who disdain evil, but cherish good more coldly than is proper: 4) who so abhor evil and cleave to good, as that in their case no one can be ignorant of it.—V. g.]

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rom_12:9. Ἡ ἀγάπη ἀνυπόκρ.] sc. ἔστω. The supplying of the imperative (comp. Rom_12:7), which is rare in the classical writers (Bernhardy, p. 331; Kühner, II. 1, p. 37), cannot occasion any scruple in this so briefly sketching hortatory address. ἀνυπόκριτος is not found in classical Greek, but it occurs in Wis_5:19; Wis_18:16, 2Co_6:6, 1Ti_1:5, 2Ti_1:5, Jam_3:12, 1Pe_1:22. Antoninus, viii. 5, has the adverb, like Clem. Cor. II. 12.

The absolute ἡ ἀγάπη is always love towards others (see esp. 1 Corinthians 13), of which φιλαδελφία is the special form having reference to Christian fellowship, Rom_12:10. As love must be, so must be also faith, its root, 1Ti_1:5; 2Ti_1:5.

The following participles and adjectives may be taken either together as preparing for the εὐλογεῖτε τοὺς διώκ. in Rom_12:14, and as dependent on this (Lachm. ed. min.); or, as corresponding to the personal subject of ἡ ἀγάπη ἀνυπόκρ. (so Fritzsche), see on 2Co_1:7; or, finally, by the supplying of ἐστέ as mere precepts, so that after ἀνυπόκρ. there should be placed a full stop, and another after διώκοντες in Rom_12:13. So usually; also by Lachmann, ed. maj., and Tischendorf. The latter view alone, after ἡ ἀγάπη ἀνυπόκρ. has been supplemented by the imperative of the substantive verb, is the natural one, and correspondent in its concise mode of expression to the whole character stamped on the passage; the two former modes of connection exhibit a formal interdependence on the part of elements that are heterogeneous in substance.

ἀποστυγοῦντες] abhorring. The strengthening significance of the compound, already noted by Chrysostom, Theodoret, Oecumenius, and Theophylact, has been groundlessly denied by Fritzsche; it is quite appropriate in passages like Herod, ii. 47, vi. 129; Soph. Oed. C. 186, 691; Eur. Ion. 488; Parthen. Erot. 8.

τὸ πονηρόν and τῷ ἀγαθῷ are to be taken generally of moral evil and good; abhorrence of the one and adherence to the other form the fundamental moral character of unfeigned love. The evil and good which are found in the object of love (Hofmann) are included, but not specially meant. Comp. 1Co_13:6.

Rom_12:9-21. Exhortations for all without distinction, headed by love!

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rom 12:9-21 . As far as any single idea pervades the rest of the chapter it is that of the first words in Rom 12:9 : ἡ ἀγάπη ἀνυπόκριτος . The passage as a whole has a strong affinity to 1Co 13 , and along with what may be a reminiscence of our Lord’s words, it has something intensely and characteristically Christian. Whatever the grammatical construction may be and all through the chapter Paul displays an indifference in this respect which is singular even in him the intention must be supposed to be hortatory, so that it is most natural to supply imperatives ( ἔστω or ἐστέ ) with the numerous participles.

Rom 12:9 . ἡ ἀγάπη ἀνυπόκριτος : see 2Co 6:6 , 1Pe 1:22 . Probably the following clauses ἀποστυγοῦντες … κολλώμενοι κ . τ . λ . are meant to explain this. Love is undissembled, it is the un-affected Christian grace, when it shrinks, as with a physical horror, from that which is evil (even in those whom it loves), and cleaves to that which is good. στυγεῖν according to Eustath. in Il. [31] , p. 58 (quoted by Wetstein) adds the idea of φρίσσειν to that of μισεῖν : the ἀπο intensifies the idea of aversion or repulsion. Love is not a principle of mutual indulgence; in the Gospel it is a moral principle, and like Christ Who is the only perfect example of love, it has always something inexorable about it. He never condoned evil. τῷ ἀγαθῷ is neuter, like τὸ πονηρόν , though κολλᾶσθαι can be used of persons (1Co 6:16 f.) as well as things.

[31] A(ntiochena), in Blass, a fair rough copy of St. Luke.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

12:9-21. The general principles of your life should be a love which is perfectly sincere, depth of moral feeling, consideration for others, zeal, fervour, devoutness, hopefulness, fortitude under persecutions, prayerfulness, eagerness to help your fellow-Christians by sharing what you possess with them and by the ready exercise of hospitality.

Bless, do not curse, your persecutors. Sympathize with others. Be united in feeling, not ambitious but modest in your aims. Be not self-opinionated or revengeful. Do nothing to offend the world. Leave vengeance to God. Good for evil is the best requital.

9. ἡ ἀγάπη, cf. 13:8. The Apostle comes back from directions which only apply to individuals to the general direction to Christian Charity, which will solve all previous difficulties. Euthym.-Zig. διδάσκων γὰρ πῶς ἂν τὰ εἰρημένα κατορθωθείη, ἐπήγαγε τὴν μητέρα πάντων τούτων, λέγω δὴ τὴν εἰς ἀλλήλους ἀγάπην. The sequence of ideas is exactly similar to that in 1Co 12:13, and obviously suggested by it. In the section that follows (9-21), ἀγάπη is the ruling thought, but the Apostle does not allow himself to be confined and pours forth directions as to the moral and spiritual life which crowd into his mind.

ἀνυπόκριτος. Wisd. 5:18; 18:16; 2Co 6:6 (ἀγάπη); 1Ti 1:5 and 2Ti 1:5 (πίστις); Jas 3:17 (ἡ ἄνωθεν σοφία); 1Pe 1:22 (φιλαδελφία). It is significant that the word is not used in profane writers except once in the adverbial form, and that by Marcus Aurelius (8:5).

ἀποστυγοῦντες: sc. ἔστε as ἔστω above, and cf. 1Pe 2:18; 1Pe 3:1. An alternative construction is to suppose an anacoluthon, as if ἀγαπᾶτε ἀνυποκρίτως had been read above; cf. 2Co 1:7. The word expresses a strong feeling of horror; the ἀπο- by farther emphasizing the idea of separation gives an intensive force, which is heightened by contrast with κολλώμενοι.

τὸ πονηρὸν … τῷ ἀγαθῷ. The characteristic of true genuine love is to attach oneself to the good in a man, while detesting the evil in him. There cannot be love for what is evil, but whoever has love in him can see the good that there is in all.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Vv. 9-21.

The χαρίσματα, gifts, are different, as we have just seen. But there is a gift which is at the root of all the rest, and which ought to be common to all believers, that of all those who have no other, viz. love. The church, gained by faith in divine love, lives by love. All who believe, love. When this love is sincere, it produces in every believer a spontaneous ministry, which is carried out in his whole life by the manifold activity of love. This beneficent activity is exercised, first, toward the sympathetic elements the believer finds around him, Rom 12:9-16; then toward the hostile elements which he happens to meet, whether within the church itself or without, Rom 12:17-21.

Vv. 9, 10. “Let love be without dissimulation. Abhor that which is evil, cleave to that which is good. As to brotherly love, being full of tenderness one toward another; as to honor, each making others to pass before him.”

In these two verses the apostle speaks of three dispositions, and first, Rom 12:9, of the fundamental feeling, the principle of all the activity about to be described, as well as of the two characteristics which alone guarantee its sincerity: love, in the general sense of the word. There follow in Rom 12:10 two immediate manifestations of love: brotherly love and mutual respect.— Without dissimulation, literally, without mask. The heart ought to feel really the whole measure of affection which it testifies. There is also here something of the σωφρονεῖν, self-ruling, the controlling idea of the preceding passage, in opposition to the ὑπερφρονεῖν, self-exalting.

The two following verbs: abhor and cleave, are in the participle in Greek: abhorring, cleaving. These participles relate grammatically to the subject of the verb love, contained in the substantive love. It follows from this construction that the two participles: “abhorring, cleaving,” are intended to qualify the love unfeigned, by reminding us of the characteristics in virtue of which it deserves the title. This is not here a commonplace recommendation to detest evil and love good. Paul means that love is not pure except when it is the declared enemy of evil, even in the person of those whom we love, and that it applies all its energy to labor for their progress in goodness. Destitute of this moral rectitude, which is the spirit of holiness, love is only a form of selfishness.

Vv. 10. The two datives: τῇ φιλαδελφίᾳ, τῇ τιμῇ, which we have translated by: “as to brotherly love,” “as to honor,” might be regarded as datives of means: by, or in virtue of. But it is more natural to take them as a sort of headings in the catalogue of Christian virtues. They are the well-known categories forming the believer’s moral catechism. The article τῇ, (the) precisely characterizes those virtues as supposed present in the heart. The adjective and participle which follow, show how they are to be realized in the life. The word φιλόστοργος, full of tenderness, comes from the verb στέργω, which denotes the delicate attentions mutually rendered by those who cherish one another with natural affection, as parents and children, brothers and sisters, etc. The apostle, by using this term, wishes to give to the love of the members of the church to one another the tender character of a family affection.

The term τιμή denotes the feeling of respect which every believer feels for his brother, as one redeemed by Christ and a child of God, like himself.

The verb προηγεῖσθαι strictly signifies: “to put oneself at the head in order to guide.” Hence may be deduced the meanings: to give example (Meyer), or to anticipate, to be beforehand with kindness (Vulg., Luth., Osterv., Oltram., Seg.), or to surpass (Chrys.). But in all these meanings we should expect from the usage of the language to find the regimen in the genitive or dative rather than the accusative. Erasmus, Hofmann, etc., proceeding on the sense which the simple verb ἡγεῖσθαι often has: to esteem, regard (Php 2:3), translate: “each esteeming others better than himself.” This meaning is evidently forced; but it may be rendered more natural by taking ἡγεῖσθαι in its primitive signification of conducting: “Conducting others before you,” that is to say, making them pass in all circumstances before yourselves.

There follows a second group of three dispositions which are naturally connected with the preceding and with one another.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

Rom_12:9-21

Analysis

Having treated of those duties which belong more especially to the officers of the church, the apostle exhorts his readers generally to the exercise of various Christian virtues. There is no logical arrangement observed in this part of the chapter, except that the general exhortation to love precedes the precepts which relate to those exercises which are, for the most part, but different manifestations of this primary grace. The love of the Christian must be sincere, and lead to the avoiding of evil, and the pursuit of good, Rom_12:9. It must produce brotherly affection and humility, Rom_12:10; diligence and devotion, Rom_12:11; resignation, patience, and prayer, Rom_12:12; charity and hospitality, Rom_12:13; forgiveness of injuries, Rom_12:14; sympathy with the joys and sorrows of others, Rom_12:15; concord and lowliness of mind, Rom_12:16; and a constant endeavor to return good for evil, Rom_12:17-21.

Commentary

Rom_12:9

Let love be without dissimulation, or, love is without hypocrisy, i.e. sincere, not hypocritical, and not consisting in words merely. The love intended in this verse, is probably love to all men, and not to Christians exclusively, as in Rom_12:10, brotherly affection is particularly specified. Much less is love to God the idea meant to be expressed.

Abhor that which is evil; cleave to that which is good. There is a number of participles following this verse, to which our translators supply the imperative of the substantive verb; be abhorring, be kindly affectioned, etc. Others connect them all with εὐλογεῖτε in Rom_12:14; abhorring evil, being kindly affectioned, bless those, etc. But these participles do not express what should qualify, or characterize, the act of blessing our persecutors; hating, loving the brethren, bless your enemies, etc. It is more natural to assume that the apostle departs slightly from the regular construction, and writes as though, in Rom_12:9, he had said, ἀγαπᾶτε ἀνυποκρίτως, ἀποστυγοῦντες, κ. τ. λ. Compare 2Co_1:7, and Heb_13:5, ἀφιλάργυρος ὁ τρόπος, (for ἀφιλάργυροι περιπατεῖτε) ἀρκούμενοι τοῖς παροῦσιν. This is the explanation given by Philippi and others. The words rendered to abhor (ἀποστυγέω) and to cleave to (κολλάομαι) are peculiarly forcible, and express the highest degree of hatred on the one hand, and of persevering devotion on the other. The latter word, in the active form, properly means, to glue, and in the middle, to attach ones self to any person or thing. The words evil and good, in this passage, may be understood of moral good and evil; and the exhortation be considered as a general direction to hate the one and love the other. But the great majority of commentators, out of regard to the context, take the terms in a restricted sense, making the former mean injurious, and the latter kind. The sense of the whole verse would then be, Let love be sincere; strive to avoid what is injurious to others, and earnestly endeavor to do whatever is kind and useful. As the words themselves admit of either of these interpretations, the choice between them depends upon the context. The latter is, on this ground, perhaps to be preferred.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

Now he cometh to the duties of the second Table, which he deriveth from charity, which is as it were the fountain of them all. And he defineth Christian charity by sincerity, hatred of evil, earnest study of good things, good affection to help our neighbor, and whose final end is, the glory of God.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Let love be without dissimulation--"Let your love be unfeigned" (as in Co2 6:6; Pe1 2:22; and see Jo1 3:18).

Abhor that which is evil; cleave to that which is good--What a lofty tone of moral principle and feeling is here inculcated! It is not, Abstain from the one, and do the other; nor, Turn away from the one, and draw to the other; but, Abhor the one, and cling, with deepest sympathy, to the other.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 9. Let love be without dissimulation.] Ἡ αγαπη ανυποκριτος· Have no hypocritical love; let not your love wear a mask; make no empty professions. Love God and your neighbour; and, by obedience to the one and acts of benevolence to the other, show that your love is sincere.

Abhor that which is evil] Αποστυγουντες το πονηρον· Hate sin as you would hate that hell to which it leads. στυγεω signifies to hate or detest with horror; the preposition απο greatly strengthens the meaning. στυξ, Styx, was a feigned river in hell by which the gods were wont to swear, and if any of them falsified this oath he was deprived of his nectar and ambrosia for a hundred years; hence the river was reputed to be hateful, and στυγεω signified to be as hateful as hell. Two MSS. read μισουντες, which signifies hating in the lowest sense of the term. The word in the text is abundantly more expressive, and our translation is both nervous and appropriate.

Cleave to that which is good.] Κολλωμενοι τῳ αγαθῳ· Be CEMENTED or GLUED to that which is good; so the word literally signifies. Have an unalterable attachment to whatever leads to God, and contributes to the welfare of your fellow creatures.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

9. Let love be, etc. Proceeding now to speak of particular duties, he fitly begins with love, which is the bond of perfection. And respecting this he enjoins what is especially necessary, that all disguises are to be cast aside, and that love is to arise from pure sincerity of mind. It is indeed difficult to express how ingenious almost all men are to pretend a love which they really have not, for they not only deceive others, but impose also on themselves, while they persuade themselves that those are not loved amiss by them, whom they not only neglect, but really slight. Hence Paul declares here, that love is no other but that which is free from all dissimulation: and any one may easily be a witness to himself, whether he has anything in the recesses of his heart which is opposed to love. The words good and evil, which immediately follow in the context, have not here a general meaning; but evil is to be taken for that malicious wickedness by which an injury is done to men; and good for that kindness, by which help is rendered to them; and there is here an antithesis usual in Scripture, when vices are first forbidden and then virtues enjoined.

As to the participle, ἀποστυγούντες, I have followed neither Erasmus nor the old translators, who have rendered it “hating,” (odio habentes;) for in my judgment Paul intended to express something more; and the meaning of the term “turning away,” corresponds better with the opposite clause; for he not only bids us to exercise kindness, but even to cleave to it.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(9) Without dissimulation.—The same Greek word is translated “unfeigned” in 2Co_6:6; 1Ti_1:5; 2Ti_1:5, and “without hypocrisy” in Jas_3:17. This last is the most literal rendering, and brings out the resemblance to Mat_23:13, et al.

Abhor that which is evil.—This clause seems linked on to the last through the word “without hypocrisy”: “Let your love arise from genuine and deep emotion; let the basis of your character be an intense hatred of evil and as strong an adhesion to good.” The Apostle does not here enter into the more difficult question as to how those in whom these emotions are naturally weak are to strengthen them. Perhaps no shorter advice is to be given than “become Christians.”

(9-21) Now follow to the end of the chapter a number of general exhortations, not addressed to particular persons or classes, but to the Church at large.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

9–21. Christian practice: in further detail, with regard to personal and social duty

9. love] Lit. the love; your love, Christian love.

Abhor, &c.] Lit. Abhorring the evil, cleaving to the good. Here participles, as very frequently through this context, practically stand for hortative verbs; describing in order to set a standard for endeavour.—On the subject here, cp. Psa_97:10.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Let love be without dissimulation,.... The apostle having given out suitable exhortations to the officers of this church, ministers and deacons, proceeds to stir up to the exercise of grace, and the discharge of such duties as were common to all the members of the church; and begins with "love", which is the cement of saints, and the bond of perfectness, without which all the gifts that men have, the profession they make, and works they do are of no avail, and they themselves nothing. Here it is to be taken, in the largest and most comprehensive sense, for love to God, Christ, the saints, and fellow creatures, and ought, with respect to each, to "be without dissimulation"; or "hypocrisy": love to God should be with all the heart, soul, and mind, otherwise the fear of him, and obedience to him, will be only outward, formal, customary, and hypocritical; love to Christ should be with sincerity, and so it is where it is right, hearty, and genuine; such can appeal to him as the searcher of hearts, that from the heart they love him; and love to one another should be not in word, and in tongue only, but in deed and in truth; yea, the love professed to fellow creatures, ought never to be through fear of men or mercenary views, but honest, upright, and sincere.

Abhor that which is evil; sin, both in its principle and in its actings; it being hateful to God, Father, Son, and Spirit, contrary to the nature, being, and perfections of God, a transgression of his righteous law, exceeding sinful in itself, and pernicious in its effects and consequences; for all which it is to be abhorred by the saints: the word here used, designs the greatest aversation imaginable, a turning away from it, as what is the most loathsome, detestable, and abominable; and such an hatred of it with horror, as of the Stygian lake, or hell itself:

cleave to that which is good; to God, who is originally, infinitely, and immutably good; who is good in his nature, and works, and to all his creatures, and especially his chosen people, and therefore should be cleaved unto; to his will, his ways, and worship; and to Christ the good shepherd of the sheep, the Lamb that is to be followed and cleaved unto, whithersoever he goes; and to the good Spirit of God, after whom we should walk, and not after the flesh; and to the good people of God, assembling with whom should not be forsaken; and to the good Gospel of Christ, and the truths of it, which should be held fast; and to the ordinances of the Gospel, which ought to be constantly attended on; and to every good work, to which we should be ready, careful to maintain, and ever follow, both among ourselves and all men: they should even be glued unto it, as the word here signifies.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

9 Let love be without dissimulation. Abhor that which is evil; cleave to that which is good.

Ver. 9. Abhor that which is evil] Hate it as hell itself, αποστυγουντες, so the word signifies; Mihi certe Auxentius nunquam aliud quam diabolus erit, quia Arianus, saith Hilary, I shall look upon Auxentius no otherwise than as upon a devil, so long as he is an Arian.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Let love - The apostle proceeds to specify the duties of Christians in general, that they might secure the beauty and order of the church. The first which he specifies is love. This word here evidently refers to benevolence, or to good-will toward all mankind. In Rom 12:10 he specifies the duty of brotherly love; and there can be no doubt that he here refers to the benevolence which we ought to cherish toward all people. A similar distinction is found in 2Pe 1:7, “And to brotherly-kindness add charity,” that is, benevolence, or good will, and kind feelings to others.

Without dissimulation - Without hypocrisy. Let it be sincere and unfeigned. Let it not consist in words or professions only, but let it be manifested in acts of kindness and in deeds of charity; 1Jo 3:18; compare 1Pe 1:22. Genuine benevolence is not what merely professes attachment, but which is evinced by acts of kindness and affection.

Abhor that which is evil - The word “abhor” means to hate; to turn from; to avoid. The word “evil” here has reference to malice, or unkindness, rather than to evil in general. The apostle is exhorting to love, or kindness; and between the direction to love all people, and the particular direction about brotherly love, he places this general direction to abhor what is evil; what is evil in relation to the subject under discussion, that is, malice or unkindness. The word “evil” is not infrequently used in this limited sense to denote some particular or special evil; Mat 5:37, Mat 5:39, etc.; compare Psa 34:14; 2Ti 2:19; Psa 97:10; 1Th 5:22.

Cleave to that which is good - The word rendered “cleave” to denotes properly the act of gluing, or uniting firmly by glue. It is then used to denote a very firm adherence to an object; to be firmly united to it. Here it means that Christians should be firmly attached to what is good, and not separate or part from it. The good here referred to is particularly what pertains to benevolence - to all people, and especially to Christians. It should not be occasional only, or irregular; but it should be constant, active, decided.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The apostle does not here prohibit that defence, by which a person, either by word or action, preserves himself from injury. This he could not condemn, since he had so often recourse to it himself, as we read in the Acts of the Apostles: and in the second [epistle] to Timothy, he writes: "In my first defence no one was with me." Be he only forbids that revenge which a person takes of his neighbour, by private means, without having recourse to legal authority. (Estius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The former exhortations respect church officers in particular; those that follow concern all Christians in general. He begins with love, because that is a radical grace; other graces, and gracious actions, do spring from it, and must be accompanied with it. By love here, you may understand the love of God, or of our neighbour: the latter seems chiefly to be intended. The great requisite in love is this, that it be without dissimulation, or (as the word is) without hypocrisy; i.e. that it be sincere and unfeigned, 2Co 6:6; 1Pe 1:22. It must not be in word and in tongue only, but in deed and in truth, 1Jo 3:18.

Abhor that which is evil; do not only avoid it, but hate it, and that as hell itself. The simple verb imports extreme detestation, and it is aggravated by the composition: see Psa 119:104; Amo 5:15.

Cleave to that which is good; be glued to it; so the word signifieth. Things that are glued together are hardly disjoined. The same word is used of the union and conjunction between man and wife: see Mat 19:5; Eph 5:31.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 9-21. Various admonitions, applicable to all; headed by inculcation of the all-pervading principle of love.

Let love be unfeigned. (so is rendered elsewhere anupokritov in the Authorized Version, cf. 2Co_6:6 1Ti_1:5 2Ti_1:5 1Pe_1:22) Abhor (literally, abhorring) that which is evil; cleave (literally, cleaving) to that which is good. The participles apostugountev , etc., here and afterwards, may be understood as mildly imperative. Or perhaps the apostle connected them in thought with hh agaph anupokritov , as if he had said, Love ye unfeignedly.

Vers. 9-21. Christian socialism.

From Churchmanship, which was discussed by the apostle in the preceding verses, we now pass to the Christian in society; and our endeavour will be to appreciate the Christian socialism which Paul here inculcates. The great error of the Christless socialism which prevails, alas! in many lands, is that it tries to do from without and by mere material manipulation what can only come from within through the Christian spirit. Into the various forms which socialism has assumed it would be improper here to enter; but any who wish to get some idea of the subject will do well to get the late Dr. Roswell D. Hitchcock"s powerful and compendious treatise on "Socialism," where, after treating of "Socialism in General," "Communistic Socialism," and "Anti-Communistic Socialism," he reaches his climax in expounding the meaning of "Christian Socialism." Our duty just now is to appreciate the spirit of love which Christianity infuses into society, thereby securing all that socialism could possibly reach by its coarse materialistic methods, and infinitely more.

I CONSIDER THE CHARACTER OF LOVE. (Vers. 9, 10) For this is the one thing needful. (1Co 13) Well, the apostle tells us it is not to be hypocritical (anupokritov); not to be a profession, but the reality of love. It is from this loving spirit that Christianity proceeds to the regeneration of society. If, then, we start with a genuine spirit of love, we shall not be found rejoicing at evil, but always abhorring it; while to good at all costs we shall ever cleave. Thus "pure Christian love manifests itself in two phases the ethical recoil from moral evil, and the cleaving to moral good. The former, full as much as the latter, evinces the sincerity of the affection. Indifference towards sin, and especially an indulgent temper towards it, proves that there is no real love of holiness. The true measurement of a man"s love of God is the intensity with which he hates evil. (cf. Psa_97:10) The ethics produced by the sentimental idea of God and of moral evil, is "easy virtue (so Shedd, in loc. ). Such love, then, will bloom into the intense "brotherly love" (filadelfia), which is the great evidence of the Christian spirit. (Joh_13:35) And when brotherly love is entertained, instead of a selfish race for honours, there will be a pushing of worthy brethren forwards a contest not for the first rank, but for worthier men than we are to put therein. How striking a Christian spirit becomes in presence of the severe competition going on around it, when it is seen exerting itself to honour others rather than to honour itself! It is this self-effacement which the world cannot understand.

II LIFE IN EARNEST. (Vers. 11-13) Now, when a Christian declines honour, and seeks to put the better man thereinto, it is not that he may shirk work. For, as a matter of fact, hard work and honour are not inseparably associated in this world. Hence the Christian can show his "zeal for the Lord" while setting no store by honour for it. The next element, therefore, in the Christian life and spirit is earnestness. As Luther puts it, "In regard to zeal, be not lazy." The Christian will show a zealous spirit in all legitimate lines of effort. His life will be intense. And to maintain it in intensity, it will require to be "fervent in spirit," and in all "serving the Lord." The serving of the opportunity, as in some ancient manuscripts, is not so likely, nor so emphatic, as "serving the Lord;" for the Christian is one who has learned to serve God in everything to "do everything as unto the Lord, and not unto men, knowing that of the Lord he shall receive the reward of the inheritance as he serves the Lord Christ". (Col_3:23, Col_3:24) Moreover, with this fervent, faithful spirit there will come a buoyancy and hopefulness which is most important in all Christian work; a patience too in tribulation; a prayerfulness at all times; a liberality towards the saints; a hospitality towards all men. The Christian keeps "open house" because he is open-hearted. Now, if such an earnestness were infused into all Christian living, society would soon be regenerated.

III LIFE MAGNANIMOUS AND SYMPATHETIC. (Vers. 14-16) Jesus set the great example of magnanimity. He blessed his persecutors; he prayed for his murderers; he converted some of them at Pentecost. Hence, if we would carry out his spirit, we must bless them that persecute us; we must meet the weak spirit which descends to intolerance and persecution with the one weapon of blessing. The Christian martyrs have crushed the opposition to the gospel by blessing their persecutors. But we must show sympathy as well as magnanimity, prepared to congratulate those in joy, to weep along with those in tears. Sympathy adds largely to the experience and benefit of life.And this sympathy is to be genuine all round; we are to be "of the same mind one towards another." We are not to be selecting for our sympathy those in good positions, but we are to "condescend to men of low estate." This is, indeed, the luxury of the Christian spirit to be able to take men up in a low condition, and treat them as God has treated us. We are also to avoid being "wise in our own conceits." In this way the Christian will exhibit large-heartedness; there will be nothing small or petty about his movements; he will be the noble brother-man in his little sphere that Christ has been and is in the wide sphere of the Church.

IV LIFE LOVINGLY AGGRESSIVE. (Vers. 17-21) We pass, lastly, to love encountering opposition, yet triumphing over it. And first we are not to take the law into our own hand and recompense evil for evil Now, the world cannot well understand this Christian spirit. It can appreciate better "the blow for blow" which characterized the early ages. "Thomas Paine, in reference to our Lord"s injunction to turn the other cheek to the smiter, charges Christianity with the "spirit of a spaniel," asserting that it destroys proper self-respect, and renders man indifferent to insult and affront" (see Shedd, in loc.). But when the Christian is charged to "provide things honest in the sight of all men," the meaning being "things honourable" (Revised Version), then it couples with forbearance true Christian dignity.In strict accordance with this Christian dignity is to be our living peaceably with all men, if possible. It may be necessary by Christian testimony sometimes to provoke and exasperate worldling; but, at the same time, pugnacity will be seen not to belong to the Christian spirit. And as for vengeance, let us leave all that with God. He will do justly at last. Meanwhile it is our prerogative to feed and give drink to an enemy; and by every means in our power to heap coals of fire on his head. The only vengeance allowed in the code of love is to kill our enemy with kindness. As the king was directed by Elisha to feed the Syrian soldiers and send them home in peace, and as they came not in that generation into Palestine again, so we are to avenge ourselves by kindness. The apostle leaves us here in the last verse with the great principle in the aggressive Christian life. Evil can only be overcome by good. We are not to be exasperated by the enemy; we are to turn the tables on him by love. And has not this been God s own plan? Is not his government and administration to overcome evil by good? Even "everlasting punishment will be covered by the principle of good. May we entertain and practise the Christian spirit in all our intercourse with men! R.M.E.

Vers. 9, 10. "Love unfeigned.

Church-life is very important; but human life is wider and more important still. In the first age, and when Christian communities were few and small and persecuted, the life the followers of Jesus led was very much a life in common, and very distinct from that of the world around. We cannot wonder that so many of the apostolic counsels and injunctions referred to the conduct of Church-members towards one another, and towards one another as connected with actually existing societies. Still, many admonitions were given to Christians as men and women moving more or less in general society. They were bidden to "honour all men," to "walk in wisdom towards those without." So, in this practical chapter, when Paul has instructed the Roman Christians in their mutual duties as members of a society, and has shown how each ministry is to be discharged, how each office is to be filled, and how each gift is to be employed, he proceeds to more general counsels. He describes the spirit which is to be displayed in the common intercourse of life, both amongst themselves and in their association with the unchristian world. First and foremost among his exhortations is this to brotherly love and kindness. For all precepts beside are merely the unfolding of that Divine law of charity which is designated "the bond of perfectness.

I Consider THE DIVINE PRINCIPLE AND MOTIVE OF CHRISTIAN BENEVOLENCE AND LOVE. We are sometimes told that mutual good will is evolved in settled society, being found advantageous to all, and preferable to suspicion, distrust, and malevolence. But the fact is that this is very much a matter of individual character, and that in very primitive societies there are found Christians who are superior to the malice and hatred which prevail around them; whilst in the most civilized communities there are multitudes who prefer their own pleasure and interest to all beside. Christianity reveals to us the true principle of universal brotherhood, basing it upon the Fatherhood of God and the redemption of Christ. The apostle of love, St. John, tells us that "God is love," and makes this the Christian"s motive to the love of his brother. And Paul, writing to the Ephesians, says, "Walk in love, even as Christ also loved us, and gave himself up for us, an offering and a sacrifice to God." And here the precepts of the apostle must be taken along with what goes before in this Epistle, and it must be remembered that the entreaty is urged "by the mercies of God." All earthly duties have a heavenly origin. Religion is designed to govern our whole spirit and life. The man who believes in the infinite love, in the fatherly heart, of God, who believes that God sent his Son to save us from hatred and all other sins, has a root for his renewed dispositions and his changed habits of regarding and treating his fellow-creatures; it becomes natural to him to live a life of love.

II LOVE INVOLVES ALL VIRTUE, AND IS THE COMPENDIUM OF THE MORAL LAW. We have the unquestioned authority of our Lord for this view of love; for Jesus approved of the summing-up of all duty, of the whole Decalogue, in both tables, in the two precepts, "Love God," and "Love thy neighbour." Where there is true love, vice and crime are banished. And every virtue and grace may be regarded in practice as the fruit of this plant. Even justice, the first of the virtues, is not above this alliance; for how can we wrong those whom we love? It is thus we must account for the exhortation, with which ver. 9 closes, coming in this place. Evil is hatred, and is therefore abhorred; good is love, and is therefore so right and held fast with a firm grasp. Some, indeed, interpret this clause, "Cleave to the Good One, i.e. Christ," bringing; the motive of a personal attachment to the Saviour to bear upon the redeemed nature. Let us not neglect the Divine method, or spurn the aid which infinite wisdom and grace have preferred. Is it in any respect hard for us to obey God, and follow in the steps of Christ? Then let us call to mind the love of God revealed in his dear Son, and allow that love to prompt us to obedience, gratitude, and consecration. And let us, adopting Christ"s new commandment, live in the spirit of love and kindness. This, by the help of the Holy Spirit, will render difficult duties easy, and will enable us to fulfil, in the right spirit and in the right way, the will of God concerning us, in all our relations with our fellow-creatures.

III CHRISTIAN LOVE SHOULD BE UNFEIGNED. As variously rendered, "without dissimulation," "without hypocrisy." There were hypocrites, not only among the Jewish Pharisees, whom Christ denounced for their pretences and insincerity, but also among the Christian communities. Thus Ananias and Sapphira professed love and generosity, but there was no reality corresponding to the profession. It is hard to understand how, in those times, there could have been any inducement to hypocrisy. However, the language of the apostle here seems to imply that there was a danger of some professing disciples of Christ avowing a love which they did not really feel. There is certainly such danger now. Public sentiment requires that charity should be professed among Christians. Yet there obtains very much which is inconsistent with such profession. There are those who call one another "dear brethren," who nevertheless slander and injure one another when opportunity occurs. It is the curse of the so-called religious world; and it would be well for a while to have in this matter a little less profession and a little more practice. The pretence of brotherly love without the reality is self-delusion, and it is most pernicious in its influence over the unbelieving world.

IV CHRISTIAN LOVE SHOULD BE CHARACTERIZED BY SYMPATHY AND TENDERNESS. The language used by the apostle here is very remarkable: "Be tenderly affectioned one to another." There is a quality in Christian love which is peculiar to our religion, which was but little known previously to our Saviour"s coming, and which may be sought almost in vain in the heathen world today. We are not to show kindness merely from a sense of duty; but to do so in the spirit of him who brake not the bruised reed, who was often moved with compassion, who, even on the cross, was meek and gentle, considerate and foraying. Paul had much of the same spirit. A keen logical mind, a rhetorical style, a commanding will, were in him united with the tenderness of the nurse, the mother. His was the love of forbearance and patience, of sympathy and pity. Now, there are many classes whom it is especially desirable that we, as Christians, should deal with in this spirit and temper. For instance, the young, the destitute, the afflicted, the wayward. All of these need to be approached in the spirit commended in this passage; not in a hard, cold, mechanical manner, such as seems habitual with some people, who in some respects might be called good; but in a Christ-like attitude, and with Christ-like tones, such as are proper to disciples of him who is touched with a feeling of human infirmities.

V CHRISTIAN LOVE SHOULD DISPLAY ITSELF IN MUTUAL RESPECT AND HONOUR. Brotherly affection is opposed to self-seeking, pride, and arrogance, as pole to pole. It fosters humility as regards self, and it prompts to put honour upon others. In both these respects the Christian spirit is opposed to the spirit of the world, which impels men to push themselves forward, to urge their own claims, and, on the other hand, to depreciate their neighbours and to thrust them into obscurity. It is a precept of Christianity, "Be courteous." And true courtesy has its deep, Divine root in brotherly love, springing from the soil of fellowship with God in Christ.

APPLICATION.

1. Let any one who may be living in hatred and malice towards any fellow-creature learn to suspect the reality of his Christianity; for such dispositions are not the fruit of the Spirit.

2. Let those whose demeanour towards their neighbours is hard and unsympathetic, consider whether this is the temper of mind which their Lord exemplified in himself and approves in his followers.

3. Let all Christians cultivate that spirit of love which will fit for the immortal fellowship of heaven, the abode of harmony and charity.

Vers. 9-21. Christian love.

Now we come to the great central principle of the Christian life in its social relations among men true love. And, as the apostle addresses Church-members, he paints this love, by a few vivid strokes, as they owe it to their fellow-members, and also to those that are without.

I First, as members of Christ, they are to love one another.

1. The ethical character of this love. It is holy. Not a mere sentimental tenderness, but a love that abhors the evil, in whomsoever found, and cleaves only to the good. (comp. Jam_3:17, "first pure," etc.)

2. The manifestations of the love. Tender affection, as of the members of one loving family; self-sacrificing respect, so contrary to the spirit which asks, "Who is the greatest in the kingdom of heaven? zealous to practise this regard for others with a diligent industry; animated to this diligence by the fervour of the spiritual life; sanctifying the love and service by loving and serving them in Christ.

3. The supports of such love. The exultant joy of Christian hope, in view of that appearing of our Lord; the patient endurance of trial and pain, by the power of that hope; the abiding fellowship with God, which ever rekindles the hope and makes it holy.

4. The practical working of this love in the matters of the life that now is.

Relief of needy ones, as being the needy ones of God"s household; hospitality to all who for the Lord"s sake have left their home and rest.

1. The forbearance of this love. When, unhappily, even Christian brethren misunderstand and strive and persecute, they are still to be loved and blessed; not for any provocation is cursing to be rendered back.

2. The sympathies of the love. A real and manifested joy, in sympathy with rejoicing ones; a real and manifested sorrow, in sympathy with sorrowing ones.

3. The unity of love. Of the same mind.

4. The humility of love. Not high, ambitious aspirations, but willingness for lowly work; and to this end, not serf-conceited wisdom, but the heart of a little child.

II Secondly, as showing forth Christ to men, they are to love even those that are without.

1. No revenge to be allowed. Think of their temptations to old habits and practices.

2. Honourable conduct to be strictly maintained. Yes, even with the emphatically heathen" man.

3. Peace to be sought with all. On our side at least it is possible, and so the sanctities of the Christian"s own heart shall not be violated.

4. Again, no vengeance towards those whose crimes may seem to cry for vengeance upon them. No, not even in the way of justice, for a higher One is Judge, and all wrath must be left to him, whose very wrath is love; and, in truth, our rising wrath itself must be transformed to love, a love which shall even feed and give drink to the enemy in his distress. And shall not this shame his heart? and his shame may be to him for salvation. So shall the evil not conquer us, but be itself conquered by the good.

"Who is sufficient for these things?" The high perfection of this Christian love seems far beyond our reach. But it has been shown forth once, in him who said, "I have overcome the world." Yes, its evil was vanquished by his sacrifice of love. And, through him, we may conquer too. May the living Christ be ours, and his grace shall be sufficient! T.F.L.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Having spoken of faith and its fruit, ver. 3, &c., he comes now to love. The ninth, tenth, and eleventh verses refer to chapter the seventh; the twelfth verse to chapter the eighth; the thirteenth verse, of communicating to the saints, whether Jews or gentiles, to chapter the ninth, &c. Part of the sixteenth verse is repeated from chap. xi, 25. Abhor that which is evil; cleave to that which is good - Both inwardly and outwardly, whatever ill-will or danger may follow.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

dissimulation

hypocrisy.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

The Christian’s conduct in his personal relations:

v. 9. Let love be without dissimulation. Abhor that which is evil; cleave to that which is good.

v. 10. Be kindly affectioned one to another with brotherly love, in honor preferring one another;

v. 11. not slothful in business; fervent in spirit; serving the Lord;

v. 12 rejoicing in hope; patient in tribulation; continuing instant in prayer;

v. 13. distributing to the necessity of saints; given to hospitality.

v. 14. Bless them which persecute you; bless, and curse not.

v. 15. Rejoice with them that do rejoice, and weep with them that weep.

v. 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.

The apostle now speaks in general of the Christian’s relation to his fellow-Christians and to his fellowmen. Of love in general he says that it should not be dissimulated, consisting not merely in words, but in sincere deeds; it should come from the heart and truly desire the welfare of one’s neighbor. It is a feature of such true love that it will not hesitate to rebuke every form of sin and trespass, and likewise to acknowledge and further the good which it finds in one’s neighbor. This admonition is incidentally a summary of all the exhortations now following. So far as brotherly love is concerned, your love toward each other and toward one another as children in the one great family of God should be tenderly affectioned. The relation of believers toward one another, as members of the one body of Christ, as possessors of the same faith in the redemption of their Savior, is, in a way, more intimate than that of blood relation between members of a family. And therefore it should be tender and affectionate in its manifestations. And with this love should be connected mutual respect: through honor preferring one another, going before each other in giving honor. There should be a friendly rivalry between Christians to outdo one another in every form of kindly reverence as partakers of the same grace of the heavenly Father. A mere passive feeling, however, is not sufficient, according to the apostle’s admonition: In zeal or willingness not lazy, fervent in spirit, serving the Lord. When it comes to the question of serving one’s brother or neighbor in any way, there should be no hesitating, laggard steps, and we should not grow indolent or weary. Rather, should our spirit be fervent with eagerness, we should be interested in his welfare with persevering enthusiasm. And, with a decent regard for the exigencies of the various circumstances of life, the Christian should nevertheless never forget that his activity and zeal is actuated and governed by the desire to serve Christ a factor which will tend also to keep down any thought of self-exaltation and pride in the performance of our duties. The thought that the Christians in all the works of their calling are in the service of the Lord will have a further beneficial effect: As to hope, full of gladness; they will rejoice inasmuch as they are partakers of Christ’s sufferings, that they may also become partakers of His glory, 1Pe 4:13. As to oppression, distress, misery, tribulation of every kind, patient; remembering always that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed, Rom 8:18. In prayer, be intent and persevering; the Christians should apply themselves to this indication and manifestation of their spiritual life with all ardor and importunity, as the Lord so often admonishes them, not with conventional deadness, but with the zeal which grows from firm trust in His fatherly goodness.

Having thus shown just how the feeling of personal service toward God will influence the Christian’s personal conduct, the apostle again turns to his relation toward his neighbor, vv. 13-16. Take part in the needs of the saints, let them be your earnest concern as well as those with which you have to battle, make their necessity your own and act accordingly. And this is further explained: Following after hospitality. Because believers are members of the body of Christ, they will naturally share their sorrows as well as their joys. During times of persecution, such as often came upon the early Christians, there was great need for the believers to entertain the strangers of the household of faith, as they were driven from their homes by tyrants. But in the midst of such persecutions the Christians were not to forget the example and the command of their Lord as to their enemies: Bless those that persecute you; bless, and do not curse. For the sake of emphasis the apostle repeats his admonition that the believers must be active in blessing their enemies. Even if persecution rises to unbearable heights, Christians must cultivate the habit of wishing well to their persecutors. "It is not sufficient to avoid returning evil for evil, nor even to banish vindictive feelings; we must be able sincerely to desire their happiness. " (Hodge.) And in cultivating this state of mind, we shall find ourselves all the better able to heed the admonition that again concerns chiefly the brethren: to be glad with those that are glad, to weep with those that weep. The interest of a Christian brother or sister enhances their joy over any blessing of the Lord; and their sympathy relieves any heavy burden, especially if their words are not the conventional, stereotyped phrases of so-called polite society, but the words of heartfelt compassion dictated by the love of Christ. That same love will also effect this, that Christians think the same thing toward one another; a feeling of concord, or harmony, of unanimity governs their actions, Php 2:2; Php 4:2; 2Co 13:11. Because the love of the Christian for his fellow Christian will always cause him to place himself in the position of the other, therefore he will be able to combat discord and disharmony. All the better will he succeed in this by following the injunction: Not having in mind, not setting your thoughts upon high things, but be willing to be drawn along with the lowly; be not wise in your own estimation. All pride of self is out of harmony with the demands of Christian love; not to be aspiring, but to be humble must be the character of every follower of the lowly Nazarene. Inordinate ambition, which despises all those that have not received equal intellectual or spiritual gifts, on the one hand, together with a contempt for their lowly persons or pursuits, are absolutely inconsistent with the idea of perfect Christian unity which the Lord at all times had in mind. The lowliness of mind which was found in Christ Jesus, who consorted with publicans and sinners, with the very outcasts of society, because they had accepted His message of salvation, must be found in all His true servants. But if any one becomes puffed up by his pride of intellect, by a fancied superiority to others, then he deliberately disrupts the harmony which should characterize the Christian community, and cannot properly lay claim to the spirit that lives in the Master.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

The foregoing exhortations respected church officers in particular; these that now follow concern all Christians in general, and acquaint them with their duties in common conversation. He begins with the grace and duty of love, that being a radical grace, the root from which all other graces and duties spring and flow. This love to one another, the Holy Ghost requires that it be without dissimulation, that is, sincere love: Be kindly affectioned one to another. The word signifies such an affectionate tenderness as a mother bears to the fruit of her womb, and as creatures bear to their young; and no wonder that such a fervent love is required, when laying down our lives for the brethren is commanded, 1Jn 3:16.

Likewise, that our love to others do incline us to give preference unto others; really conceiving others to be more worthy of honour than ourselves, and rejoicing to see them placed in a more useful and honourable post than ourselves.

Yet observe, Though our love must be hot towards our neighbour, it must not hinder us from abhorring that which is sinful and evil in our neighbour: Love without dissimulation, and abhor that which is evil. When we love the persons, we must hate the vices, of men: the love of our friends must not make us in love with their faults; nor must the hatred of men’s vices draw us off from delighting in, and cleaving to, that which is good in any man: Abhor that which is evil, and cleave to that which is good.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

9. “Let divine love be free from hypocrisy.” In regeneration the Holy Ghost pours this divine love out into your heart (Ch. 5:5). In sanctification the last and least vestige of hypocrisy is eradicated and utterly destroyed, so that your divine love is then free from hypocrisy. “Abhorring that which is evil, cleaving unto that which is good.” You are not simply to turn away from everything that is wrong, but actually abhor it in the depth of your soul. You are not simply to pursue everything good, but to cling to it with the pertinacity of a drowning man.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

9–13. Let love be without dissimulation. Not a deceitful profession of love, but genuine; not like that of Judas to Christ, or Joab to Abner: a kiss and a stab. Abhor that which is evil. Evil must be repulsive to the saint; good, on the other hand, attractive.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Let love be without hypocrisy

You can translate this in an active form. AT: "You must love people sincerely and truly" (See: Active or Passive)

love

The word Paul uses here refers to the kind of love that comes from God and focuses on the good of others, even when it does not benefit oneself.

Concerning love of the brothers, be affectionate

Here Paul begins a list of nine items, each of the form "Concerning ... be" to tell the believers what kind of people they should be. You may need to translate some of the items as "Concerning ... do." The list continues to Romans 12:13.

Concerning love of the brothers

"As for how you love your fellow believers"

love

This is another word that means brotherly love or love for a friend or family member. This is natural human love between friends or relatives.

be affectionate

You can translate this in an active form. AT: "show affection" (See: Active or Passive)

Concerning honor, respect one another

"Honor and respect one another" or "Honor your fellow believers by respecting them"

translationWords

love

hypocrite

evil

good

brother

honor

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

9. The classification of the following clauses is not systematic: some refer to duties to Christians, some to non-Christians, some to both; and the different references are intermixed (cf. τῇ θλίψει, Rom 12:12; εὐλογεῖτε κ.τ.λ. 14). Throughout recognised characteristics or conditions of the Christian life are named, and the temper of mind enjoined in which they should be exercised or treated. These commands, then, elements of Christian law, are not rules of action but principles of conduct. The Christian law is not embodied in external precepts, but in the example of Christ, adopted by faith. The contrast with the Jewish law is exactly the same as in the Sermon on the Mount. The particulars can all be signally paralleled from the Gospel account of Jesus.

9. ἡ ἀγάπη ἀνυπόκριτος. As in 1 Corinthians 13. S. Paul passes from the question of χαρίσματα to a καθ’ ὑπερβολὴν ὁδός, the way of love, so here in passing to an enumeration of instances of Christian character in general, as distinct from special gifts, he begins with ἀγάπη. It is to be observed that all these characteristics are the result of the ‘power for salvation’ which the Gospel brings; and they illustrate the metamorphosis which character undergoes to become Christian.

ἀνυπόκριτος, ‘without dissimulation’ A.V., ‘without hypocrisy’ R.V.; better perhaps ‘unfeigned.’ ὑπόκριτος = playing a part, unreality being implied; cf. 2Co 6:6; 1Ti 1:5 (πίστις); 1Pe 1:22. Christian love must be real.

ἀποστυγοῦντες κ.τ.λ. This clause insists on the necessity of an uncompromising moral standard, easily ignored by any merely class morality or forgotten by a sentimental benevolence. The moral sternness of the Gospel is here strongly represented; cf. 1Th 5:22 (but there the reference is more limited). S. H. connect this clause with the preceding, and take τὸ πονηρὸν and τὸ ἀγαθὸν to mean the evil and good in others; but this is farfetched, and blunts the point of both injunctions. The participles express avoidance and adherence in the strongest possible way.

τὸ πονηρόν. The only certain instance of the substantival neuter of this adj. in N. T.; exc. Luk 6:45 |[244] Mt., wh. compare.

[244] | parallel to

κολλώμενοι, gen. in N. T. with dat. of person, but cf. Act 8:29; freq. in Patr. Apost., qu. Did. 5, 2.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

9-21.] Exhortations to various Christian principles and habits.

9.] Olsh., De Wette, al., would understand ἐστίν,—not ἔστω,—the ellipsis of the imperative being unusual. But I cannot see how this can be here. Clearly the three preceding clauses are hortative; as clearly, those which follow are so likewise. Why then depart from the prevalent character of the context, and make this descriptive?

ἀποστυγ.] This very general exhortation is probably, as Bengel says, an explanation of ἀνυπόκριτος:—our love should arise from a genuine cleaving to that which is good, and aversion from evil: not from any by-ends.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Love [η αγαπη] . The article has the force of your. See on loveth, Joh 5:20.

Without dissimulation [ανυποκριτος] . Rev., without hypocrisy. See on hypocrites, Mt 23:13.

Abhor [αποστυγουντες] . Lit., abhorring. The only simple verb for hate in the New Testament is misew. Stugew, quite frequent in the classics, does not occur except in this compound, which is found only here. The kindred adjective stughtov hateful, is found 1Ti 3:3. The original distinction between misew and stugew is that the former denotes concealed and cherished hatred, and the latter hatred expressed. The preposition ajpo away from, may either denote separation or be merely intensive. An intense sentiment is meant : loathing.

Cleave [κολλωμενοι] . See on joined himself, Luk 14:15. Compare Act 17:34; 1Co 6:16.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.