Romans 12:9–21

The love spoken of in the previous verse is most likely love to all people. Here brotherly love is singled out. The teaching of the Spirit in this verse appears to be that Christians should have a love for each other, as brothers in Christ, that is as sincere and tender as if they were their closest relatives.

Love is the activity of the divine nature in goodness. So it cannot be separated from that nature when it is reproduced in the children of God.

Our affection for one another should flow from our relationship as brothers, not from some quality in them that we find attractive or useful. Brotherly love makes us ready to let others have honour instead of grabbing it for ourselves.

We are not asked to love the sinful nature in our brothers. We are to love them because they are brothers, despite all their weaknesses.

The point here is not just to repay the courtesy of others. It is to take the lead in treating them with honour, and so by example to lead them into the same lovely ways.

Some have a false modesty, and others a secret pride. Either one makes them slip out of a meeting fast, so that people who would gladly have spoken to them never get the chance. When this goes on for a while, people complain that the believers are cold and show no love to strangers. But who is at fault?

The claims of kindred are not forgotten; but the higher claim to remembrance, in the case of Andronicus and Junias, is that they had suffered with the Apostle as "fellow-prisoners". The Apostle carries out his own exhortation, "In honour preferring one another" (12:10), for he says they "are of note among the Apostles", and "were in Christ" before himself.

Let us delight in paying honour to other believers. Draw attention to their good qualities and their work instead of our own.

Through the power of Satan, a brother may be living in a disorderly way, or he may fall into error, and so become a proper case for discipline. We must change how we treat him, though our love stays the same, or even grows stronger.

This next clause has been much abused, and the misunderstanding comes from the way words change their meaning over time. We naturally take "business" to refer to our daily jobs — these are, in fact, the things men are most "busy" with, and think they must be. But the word simply means "diligence": "In diligence not slothful." There is a way of being busy about things without any real diligence.

It is often quoted as "diligent in business," which is not what is said, though man's selfishness likes to think so. The "business," I take it, means whatever might rightly claim a believer's attention — "whatever your hand finds to do." About such matters it is clearly wise to say simply "not slothful." On the other hand, the word is "fervent in spirit," not fervent in business. The one refers to the outward life, the other to the inner.

The exhortation refers to religious activity, not to the active work of our everyday jobs. Many have supposed it does, and the word "business" in our text suggests as much. At the same time, whatever the Christian does, in temporal or spiritual things, he should not be slothful or indulge in laziness. In every duty he should show a spirit of zeal and devotion. "In spirit fervent" is the Lord's word. Scripture says the same of Apollos, a teacher who was "fervent in spirit" and taught accurately about the Lord (Acts 18:25).

Three exhortations follow that more directly have the Lord in view. In our service to the Lord we are to be diligent, with a holy zeal that resists slothfulness. Zeal, however, can degenerate into mere outward activity, so the call is to a fervency of spirit that keeps the Lord before us as the motive of the service.

Lukewarm Christians are the devil's delight and the Lord's grief. Fervency of spirit is what we should desire above all things. But if our hearts are to burn in this cold world, the oil of grace must flow into them; and for that we must cleave to the Lord with purpose of heart. Then His own supplies never run out. They come to us in secret, and they are more than enough to meet every public demand, despite the world, the flesh, and the devil.

Then, instead of allowing slothfulness, the apostle insists on zealous diligence. In case this should be only outward work, he at once adds "in spirit fervent." Both then have a blessed motive: "serving the Lord." It is well known that Griesbach followed a few manuscripts, versions and early writers, and joined Erasmus in reading kairo ["season"] for Kurio ["Lord"]. He did so against the weight of the evidence and almost every other editor… Serving the time — the "season" or "opportunity" — seems at least a little unworthy, suits the context poorly, and is easily open to the worst abuse.

Nor should this lessen our own diligent zeal and leave us slothful — a common tendency when we see others honoured and not ourselves. Rather, let us keep a true inward fervency of spirit that guards us from every discouragement and makes us independent of the approval of men. Then "serving the Lord" will be a very real thing to us, and no mere formal phrase or idealistic sentiment.

To my mind, the Spirit links the mention of the Lord and of serving Him with the bright future: "Rejoice in hope." That in turn connects simply with present suffering: "be patient in tribulation." And it connects with the great support of the soul, whatever comes meanwhile: "be constant in prayer."

The following three exhortations refer to the trials along the way. The hope of the coming glory will hold us up in trial and make us patient under it. And prayer, which casts everything on the Lord, will support us in it.

"Rejoice in hope" carries on the same joy in hope of the glory of God that filled the heart at conversion (compare Rom. 5:2). The hope itself has not changed — in fact it is nearer than when we believed: why then should our joy fade? Is tribulation sometimes the answer? "If you faint in the day of adversity, your strength is small." Let us consider Him who endured such hostility from sinners against Himself. This will give us patient endurance and will not lessen our joy.

Next we have "rejoicing in hope." Sadly, how the present, with its calls and duties, can interfere with that! We need to keep our heads up continually and to be looking at the unseen realities which are ours. Here we have reason to rejoice that will never fail us. As the apostle reminds us, it will carry us through tribulation itself.

The hope of the Lord's coming is the most effective means of producing patience under present trials. Think of the One who is coming, of who He is, of our union with Him. Think of meeting Him in the air, and of being brought by Him into the house with many rooms. Think of seeing Him face to face, hearing His voice, seeing His glory, and knowing His love and grace more fully. Such thoughts are made to calm a troubled mind and to sweeten the bitterness of sorrow.

"Be constant in prayer." Meanwhile, come what may, we fall back on the great resource of the soul — fellowship with God, keeping on in prayer… Only this way of dealing with God can feed hope, patience, and every other virtue. It is the direct opposite of formality. Only prayer that is steady, warm and persistent answers to what God asks here. No duty is done well, and no service done rightly, without this kind of prayer.

Romans 12:12 tells us to be constant in prayer (older translations say "continuing instant in prayer"). The stress is on perseverance: not giving up until the answer comes… To have time to pray, we may need to put it before other things in our busy day. This takes effort, and interest and concern for others and for Christian things… When we say we will pray for someone or something, do we? And for how long do we do so?

These exhortations apply to the different relationships of life where believers may find themselves: as members of the one body (Rom. 12:3-8), as brothers (9-13), as people on earth having to do with others (14-21), as citizens in the world, subject to the powers that be (Rom. 13:1-7), or as neighbours (8-10).

A glance now at the outside, hostile world is given us — and yet, may the exhortation always be confined to that? There are, sadly, forms of persecution here too which may find their place even in the ranks of the saints.

The apostle now introduces the Christian into an entirely new line of practical Christianity. Blessing, not cursing, is to mark his whole life and ways. This command carries us far beyond the power of nature... The apostle has urged him to show love and kindness among his brothers in Christ. But now he must go a step further. He must bless — never curse — even the enemies who are persecuting him. To have this spirit, and to practise this command, is to be a heaven-born child of God.

It is not God's time of cursing, but of blessing in mercy to sinners who will receive His Son. Let us bless them — speak in compassion toward them — desiring their eternal blessing. This is to be so whether the persecution comes from unbelievers or from believers.

The repetition of the command adds greatly to its divine energy and importance. It is the Christian's own privilege to pray for all people, friends and enemies. God has given him this place of honour here — to bless others by means of his prayers. He should be like a vessel from which the precious blessings of Christ flow out to enrich many around him. We must not wish or pray that evil will overtake our persecutors. Instead we must pray sincerely to the Lord to pardon and bless them.

The present period is one of unmixed grace. God is not now charging people with their trespasses. He is freely forgiving all who believe in Jesus, even the worst. And to us the exhortation is, "Bless those who persecute you; bless and do not curse them."... While His enemies were nailing Him to the cross, our Lord Himself said, "Father, forgive them, for they know not what they do." But a time is coming when prayers like this will go up to heaven — inspired prayers, remember: "O God, why do you cast us off forever?"

Christ's martyr Stephen afterwards prayed in the spirit of his Master, but he could only do so because of the cross and victory of that blessed One.

The Reformer urged the government of Zurich to take up arms over two things: the slanders and the persecutions of his opponents. But what does the blessed Lord say?... "Bless those who persecute you; bless and do not curse them." The gracious Lord knows the anger that slander and persecution stir up. So He comes near to the oppressed in the most tender terms: "Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, 'Vengeance is mine, I will repay, says the Lord.'"

We have been urged to love, to do good to others, and to forgive our enemies. Now we are told to share in the joys and sorrows of other people, and especially of fellow Christians. Rooted and grounded in love, these graces flow out naturally, as from their own spring. What could be more unlike the spirit of Christianity than a selfish indifference to every interest but our own! How much more like the blessed Master is the Christian who enters into the joys and sorrows of others as if they were his own! This is the true expression of the fellowship of the saints. It is the unselfishness of those who walk in the light of God's own presence. That presence is the only place where we lose our selfishness.

Do others have cause for rejoicing? Let us rejoice with them! This may not be easy if there are thorns or sorrows in our own path, but it is true, unselfish Christian character. Or do others weep? Let us weep with them. We may not be so ready if our own life is going well. It is a pointed test of our selfishness or unselfishness.

We cannot get rid of this covetous attitude unless the Lord Jesus works in our hearts by new birth. His work makes us willing to judge our motives and to live by wholehearted faith. Then, instead of envying others, we shall know how to "rejoice with those who rejoice, weep with those who weep." We shall be glad if others are blessed, even if we go without.

If we want to sympathize with those who suffer, we must take their sorrows on ourselves. Just speaking a word of comfort to someone is not genuine sympathy. We must take on the trials of others and carry them on our own spirit. For such a service we need the Spirit of the Master within us. We learn His comfort for ourselves first, and then pass the same comfort on to others.

There was not another heart on earth in which they could have found such a response as in the tender, loving heart of Jesus. His sympathy was perfect. He knew all about their sorrow. He knew their loss and how they would be feeling it. They therefore acted wisely when "they went and told Jesus." His ear was always open and His heart always ready to comfort and sympathize. He perfectly lived out the command the Holy Spirit later put into words: "Rejoice with those who rejoice, weep with those who weep."

So we can rejoice with those who rejoice and weep with those who weep. The cause for our joy or weeping is not in ourselves but in others, and our sympathy is divine and gracious. But we must be wholly with Christ to do it truly, and truly human to feel it, as He was. In our case this assumes we are dead to self, because in us self is selfishness.

With all this, we are not to be shut up in ourselves. We are to "rejoice with those who rejoice, weep with those who weep." How much joy is open to us this way that we never take! And how much sorrow do we shut ourselves out of, when that sorrow is the very school God would use to make us fruitful!

"Be of the same mind one toward another." This plainly means that in the things of God there ought to be oneness of mind among His children. But we are addressed here as the children of faith. The word of God forms and governs our thoughts and affections, our motives and aims. When this is the case, there must be agreement, since the word of God is one. But whenever it is a question of human opinions, there must be discord, for each one will have his own opinion.

This does not mean, of course, that everyone must think alike on every subject. But if all let that self-effacing mind be in them which was also in Christ Jesus, what perfect harmony would result! Shall we put it to the test?

Nothing hinders unity and love more than pride. So the apostle now urges the saints not to be ambitious, but humble, and to watch against self-conceit.

It is natural for man to aspire to things above him, and to look with some contempt on lowly people and lowly pursuits... Even the best of Christians find it hard to throw off completely the influence of rank and station in this life. Nothing seems to have a more stubborn grip on the natural mind. It does not die until the body dies.

The critics do not think "condescend to men of low estate" is a good rendering. It means rather to associate with them. The idea of condescension goes against the teaching of the Lord and of His servant. It assumes that we keep worldly superiority in our own hearts, because it means showing kindness to the lowly in a patronising way.

"Condescend to" keeps our social station as men "living in the world". But as Christians we died with Christ to this and far more. So we are called to carry ourselves away from it all, and along with the lowly ones (or, lowly things).

In social matters, we must beware of letting the spirit of the world into the Christian circle. That spirit values people by their birth, wealth, or social position. We are to have the same respect for the poor brother as for the rich. We must refuse the natural vanity of the flesh that thinks much of "high things".

Are believers lowly and of little account in this world? Then let them remember that the Lord delights to associate with such. We read, "Though the LORD is high, He regards the lowly, but the haughty He knows from afar" (Ps. 138:6). To indulge the pride of the flesh and boast in birth and worldly position separates us from the excellent of the earth. It puts us "afar off" from God.

Self-conceit is quite often the offspring of weakness and ignorance. An imagined superiority to those around us puffs up the mind. We disregard the opinions of the lowly, and self-confidence naturally follows. Where this pride shows itself among Christians, it destroys the prosperity of the church and hinders the blessing of the individual. May the Lord give us the spirit of a little child — humble, teachable, dependent.

"Going along with the lowly" is true greatness and genuine Christian grace. "Be not wise in your own eyes" is an important companion to it, for seeking to impress others — perhaps especially the lowly — is a real danger.

What a contrast with the self-exalting and disdainful spirit of the world! How blessed to see it lived out in the human path of the high and lofty One who inhabits eternity, whose name is holy... Here we have exhortations to Christians. Whoever says he abides in Him ought himself to walk in the same way in which He walked.

No matter what the provocation, a Christian must never take revenge. We must leave that to God. In His own good time He will avenge those He calls His "beloved." Nothing could be more moving than words of such affection. Just when cruel and unreasonable people have provoked us and stirred us up to hit back, the voice of tenderest love rises above the noise of human anger... Step away from the scene. Make room for My rule, because of the wrong done to you. Punishing is My right alone. See Deuteronomy 32:35.

God is the only One who has any right to exercise vengeance. If man tries to avenge himself, he will always go beyond what is perfectly just and right. We can never be trusted to make perfectly fair judgments in our own case. We may also think judgment should come sooner than it does. But God knows better than we do when judgment should fall and what form it should take.

It is very hard for the heart to bow and say, "I will be nothing but a lamb." But that is our place, because the Lord says, "Vengeance is mine." We are told to "leave it to the wrath of God" (Rom. 12), and to "give no opportunity to the devil" (Eph. 4). If you do not leave room for God's wrath, you will leave room for the devil. Do we lose anything by staying quiet and taking things patiently?

Knowing God as the One who avenges the wrongs done to His people is not meant to stir up in us the least desire that His vengeance should fall on our enemies... It is a very unhappy thing to keep dwelling on the injuries we have received — real or only imagined — either in our own minds or in talk with others. How much happier to forget them, and commit ourselves and all our affairs into the hands of the Lord! To take up arms against our enemies, to watch for them to stumble, to wait for our chance to pour out what we have been nursing inside... is to give way to a spirit completely opposed to the mind of the Lord.

The law of Moses laid down "an eye for an eye and a tooth for a tooth."... For the Christian it is quite different. God has dealt with him in grace, so he must act in grace towards others... Now it is the day of grace. But a day of vengeance is coming for those "who do not know God and ... do not obey the gospel of our Lord Jesus." A Christian's duty not to avenge himself does not clash with God's government through rulers. Their authority comes from Him, and they use it to hold back and punish evil.

Instead of avenging ourselves, we should bow before the storm and keep looking to God. More than that, we should help an enemy who is in need and trouble... For the Christian's rule is Christ: do not be overcome by evil, but overcome evil with good. That is what God did for us, and for all who love Him. He overcame our evil with His good in Christ our Lord. Now He lets us copy Him in grace. Grace wins the victory in His sight, and we know it ourselves, even when the world sees us as beaten down.

First, note that Romans 12:20 quotes Proverbs 25 but leaves out the words, "and the LORD will reward you." This shows one of the early hints of grace scattered here and there in the Old Testament. When the Psalmist cries, "Let burning coals fall upon them," the context shows he wants judgment on his enemies. That fully fits the principles of righteous government, since his enemies are the enemies of the LORD. But the reign of grace changes everything... In Romans, heaping coals of fire on an enemy's head by kindness keeps the meaning of judgment — but self-judgment produced in his heart, not judgment falling on his head.

Instead of avenging himself, he bows under the attack and looks to God. He seeks to do his enemy real good in his need and distress. He not only holds back from revenge, he shows love. He returns good for evil, kindness for injury, blessing for cursing. The words feed him and give him drink stand for every duty of kindness. In this way he seeks to overcome the hostility of those who persecute him, and even turn them into his friends.

To heap coals of fire on an enemy's head is to care for him, feast him, and treat him kindly, as the most effective means of subduing him, of melting him down. Who ever conquered an enemy's heart by revenge? How many have been conquered by love? What was it that dissolved the hardness of our own unyielding hearts? A Saviour's love. Charles Bridges says: "Try it. Surround the stubborn metal below and above. Do not only put it over the fire; heap coals of fire on top of it. Few hearts are so hard that they will not melt under the power of patient, self-denying, burning love."

Heaping coals of fire on an enemy's head by kindness (Prov. 25:21-22; Rom. 12:20) becomes a test to him (as metal is tested by fire); the kindness shown him will either bring about repentance and friendship, or harden him still more.

More than this, however, we are to show positive goodness in return for evil. This is not easy for pride. If an enemy is in need, we ought to be at hand to help him. This will act as coals of fire on his head, burning into the conscience. This does not mean cringing to him. We are to act with the same lowly dignity of faith and kindness that we would show a friend in need.

This was strange then, and it must always seem strange to human thinking. Yet it is so natural to the Christian that the Apostle was led to quote the words as a rule for any and every day... It was God in Christ; it is God in the Christian. Is it obsolete in Christendom? May it not be so in Christians? It is too precious to lose.

But if anyone asks, "What about the world? Could it act on the teaching of Romans 12:20?" Not for a moment... We are not called on to regulate the world, but to pass through it, as pilgrims and strangers. Jesus did not come to set the world right. He came to seek and to save the lost.

We now close our reflections by begging all our readers not to think, as so many do, that these instructions cannot be practised. Do not treat them as ideals to admire but never live out. This is unbelief, the suggestion of Satan, the language of the world and of our own corrupt hearts.

We are never to conquer evil by evil, but to treat our enemies with kindness. In the world we will often meet evil in some form. But we must never let it provoke us into a spirit of retaliation. The first display of temper is a defeat; the enemy has gained a victory. People generally suppose that to resent an injury is only to show a proper spirit. But the Christian's rule is Christ: not to be overcome by evil, but to overcome evil with good.

"Do not be overcome by evil, but overcome evil with good." Here "evil" is a power from outside. It threatens us and could easily overcome us. "Good," on the other hand, is the air we are to live in. We are to be taken up with it, and in its power we can meet evil and overcome it.

He showed the perfect goodness of God in a world of evil. By the power of that good He rose above all the evil, and it never overcame Him. We walk through the same world, and every day tests us. Nothing humbles us more than how easily an imagined slight or insult upsets us. In a moment we are caught off guard. We flare up, bitter feelings rise, and they tell the sad story of our defeat. Leaning harder on the Lord, and staying near Him, would have brought the triumph of His grace instead.

In a world like this we may have to suffer wrong, and face insults and opposition. It may even come from people who call themselves Christians. Wherever it comes from, we are not to avenge ourselves. We are to step aside quietly and leave room for God's anger. Naturally we would seek to revenge a wrong, but this the Lord does not entrust to us. Vengeance He keeps in His own hands.

When the Psalmist cries, "Let burning coals fall upon them," it is clear from the setting that he wants judgment on his enemies... But under the reign of grace all is changed... Not only so, but while we leave an enemy in the Lord's hands, our own hearts, instead of calling down judgment, are to go out in tender compassion towards him... We show him every possible kindness. In this we show the heart of God towards us while we were still His enemies. And with God's blessing, this will make him feel the effect of coals of fire on his head.

Kindness heaps coals of fire on an enemy's head, and this tests him, the way fire tests metal. The kindness will either bring him to sorrow and friendship, or harden him even more.

Do not be overcome by evil, but overcome evil with good — a noble, and indeed divine, principle. By grace I am myself despite the evil of others. I do not take revenge for myself. I am above the evil of others, as God is, doing good on principle to those who hate us.

We close by begging all our readers to drop a very common thought: that these commands cannot be lived out. Many treat them as an ideal to admire but never practise. This is unbelief... Rather let us adopt the language of the apostle and say, "I can do all things through him who strengthens me"; and surely this among the rest.