Chapter 12
Chapter 12 He begins a new part consisting of precepts about good works. Above he taught the particular subject of the Gospel—the doctrine about justification and about faith. That is not the doctrine of the Law, and is far removed from the Law, as was said in the proper place. For first the remission of sins, justification, and the gift of the Holy Spirit must be accepted by faith, on account of Christ, gratis. Afterward it is necessary that the new obedience follow, which is a certain beginning of fulfilling the Law. Therefore the commandments are taught after the doctrine concerning faith.
But why must the commandments be taught, since it is the Spirit who obeys God? I answer: First, there is need for the Word, in order that the carnal part be coerced. Thereafter, it is necessary that the doctrine of repentance be constantly taught, and the remnants of sin in us mortified, so that repentance may increase. In the third place, there is need of the Word for the righteous, through which they are taught what works please God, and through which spiritual impulses are aroused. Therefore, after the doctrine of the Gospel and faith has been set forth, also the commandments or the Law are taught.
The Doctrine concerning Good Works Here now the doctrine of good works must be known—what kind of works are demanded, and how they can please.
First, what kind. For demanded are the good works which have been divinely taught, within and without, namely, fear of God, faith, love, repentance, patience, and calling on God. These inner impulses are not found in the ungodly, even if external civil discipline is present. Therefore, one must diligently consider what kind of works should be found in believers.
But in what way do they please? This teaching is necessary for the church, and is treated above in chapter 8. Both must be held fast: The first, that we are not righteous because of our virtues or works, and that sin still clings to us, which also defiles good works. Therefore, knowledge of our infirmity and repentance ought to increase in us. Next, although we are not righteous because of our virtues, after we have been reconciled by faith and are righteous, even beginning obedience is pleasing. This is not because it satisfies
Commentary on Romans the Law or is without defect, but because of our high priest, Christ, who intercedes for us, etc.
This teaching is a great comfort for the godly, and the greatness of the mercy exhorts us to perform good works. For when a godly mind hears that even a small and contaminated measure of obedience is an act of worship of God and a sacrifice, it will without doubt be incited to furnish it with greater zeal. This entire topic has been treated above in the eighth chapter, where it has also been said what kind of sins are found in the saints, and also the distinction of venial and mortal sin. These topics, which belong to the doctrine of works, must be considered here in the beginning.
Now I return to the text. The twelfth chapter is about ethics; it deals with private virtues. The thirteenth is political, about the government and obedience. The fourteenth is ceremonial, about the use of ceremonies.
1. I implore you, brethren To begin with, he puts forward a general command that we should practice some kind of worship of God, and indeed, a rational] one, that is, such a one in which we acknowledge and apprehend God, or in which there are divine impulses, namely, fear of and trust in God. Then he gives a name to this worship. We should offer our bodies as sacrifices. Our bodies should be mortified and thus become sacrificial victims by mortifying our carnal affections and enduring afflictions.
It is a general command. It is noteworthy that he wants this obedience to be a rational worship, and that we should become sacrifices. Here, first of all, the entire doctrine about the priesthood and the difference in sacrifices must be reviewed.
Second, it must be diligently observed that he demands faith in that obedience and in all good works.
Third, note what kind of emphasis there is when he calls us sacrifices.
Priests properly have three duties: to hold fast and to confess the Gospel, which has been divinely revealed; to have a command and promise about invocation; and sacrifice.
These belong first to Christ, through whom the Gospel has been revealed, who alone has the right of interceding for us, and of offering his sacrifices for others. Thereafter, Christ imparts the honor of the priesthood to the believers, because he gives them his Word, adds the promise that God will hear those who call on him, and gives them the fruit of his sacrifice. Then he demands sacrifices from them themselves, namely, confession and obedience in good works and afflictions.
Since believers are priests, Paul also preaches here about sacrifices, as Peter says: **You are a holy priesthood, to offer spiritual sacrifices, acceptable
i Romans 12 PAG to God through Jesus Christ'? [1 Pet. 2:5]. Here he says expressly that our acts of worship are accepted not on account of our worthiness, but on account of Christ, the high priest.
Here also the customary distinction between sacrifices must be maintained. One is the propitiary sacrifice for others, that is, which merits remission of sins for others, namely, the death of Christ. First of all, believers have that sacrifice by another which has been given to us so that we may declare by faith that the fruit or merit of this sacrifice has truly been given to us.
Next, the believers also render their own sacrifices, but these do not merit remission of sins either for him who brings them or for others. They are pleasing in the reconciled on account of Christ, the high priest, as Peter [1
Pet. 2:5] says: "'That,you may offer.
'' These sacrifices are called sacrifices of thanksgiving. For it belongs to the nature of this sacrifice to perform a work commanded by God to this end: that we may give thanks to God and glorify him, that is, that we may bear witness by this obedience that he is truly the God on whom we are calling, and that the things which we preach about him are true, and thus invite others by our example. This is the chief purpose of the sacrifice: that the glory of God may shine more brightly, and that God may become known.
Sacrifices are either ceremonial or spiritual. In the Old Testament slaughters of cattle and other ceremonies were performed which at that time had a command of God and foreshadowed the benefits of the Gospel. These shadows ceased after the Gospel was revealed. Since the New Testament brings righteousness and life in the hearts, worship and sacrifices should now be true and constant impulses of the heart, a constant glorification of God, as Christ says [Jn 4:24]: '*The true worshipers will worship God in spirit and in truth,"' that is, with true and spiritual impulses of the heart.
That is what Paul wants here when he calls for a rational worship, that is, worship of the mind, in which God is acknowledged and apprehended, in which there are true impulses toward God—fear, faith, calling on God, and confession. Paul rules out not only animal sacrifices, but also the works of men, and not only the traditions of the monks, but also moral works whenever they are doné without fear of God and without faith. The saying of Paul fights everywhere with the opinion of the opus operatum, for the error of our adversaries must be detested, since they imagine that a Mass 1s valid ex opere operato [by virtue of the fact that the act has been performed] without a good impulse in the one who uses it.
When Paul here demands a rational worship, he demands a good motive in the user, namely, true impulses of fear and faith toward God.
This is what Paul says: ''I implore you that you present to God true,
Commentary on Romans spiritual acts of worship, or impulses of the heart, so that your bodies may obey and become sacrifices, or that you may obey and become sacrifices."'
But what is the emphasis in the word "'sacrifices''? First, an offering is a certain confession or testimony that we acknowledge God. Sacrificing signifies that it is destined to death for sin, that this sinful nature must be destroyed, and that obedience must be rendered to God by that death. Therefore, he includes these three things when he mentions sacrifice: recognition or glorification of God; mortification of ourselves, or that obedience must be shown in such mortification; and faith, by which we believe that these sacrifices are pleasing to God on account of Christ, the sacrificial victim, to whom all sacrifices at all times pointed, and on account of whom they were accepted. Therefore the meaning is this: Become sacrifices, that is, acknowledge, proclaim, or glorify God, and undergo mortification, and believe that these acts of your worship are pleasing to God on account of Christ, on account of whom you also are sacrifices. This is the very simple meaning.
If now we consider that we are sacrifices, we shall understand that we have been called, not to the pleasures, riches, and power of this world, but to a violent death, dreadful hatred, and afflictions of every kind as we are attacked by the devil and by wicked men. And even as the sacrificial animal stands by the altar, constantly waiting until it is struck down, so let us stand at the altar, that is, in confession and glorification of God. Let us render obedience to God in persecutions and calamities as we are besieged. In the midst of them let us call on God and believe that these acts of worship are pleasing because of Christ, for whose sake we shall also be set free at some time.
He adds "'life'' because the New Testament brings perpetual righteousness and life. Therefore now perpetual sacrifices, perpetual praises, and giving of thanks are required. No longer are cattle to be slain, but such sacrifices which, although they are mortified, nevertheless at the same time receive new life in order that they may glorify God forever.
''Holy'' means destined for divine uses, for calling on God, for proclamation, glorification, and other good works, but in such a way that they are directed to the end that the glory of God may be served.
''Pleasing to God'': In order that a work may please God, two things are required: that there be a command from God, and that it be done in faith or trust in Christ, as it is written: *'The just shall live by faith'? [Rom. 1:17].
This faith is required in all good works so that we believe that these works are pleasing, not because of our worthiness, but on account of Christ, the high priest. As Peter also says [1 Pet. 2:5]: 'Offering spiritual sacrifices acceptable to God through Jesus Christ.' And in the last chapter to the Hebrews [13:15]: **Through him we offer the sacrifices of praise."'
Romans 12 P)\\8% The sum and substance of this proposition is this: He commands that we obey God, and that this obedience be rendered in true fear of God, true faith, and to this end—that it may make known the glory of God and may invite others to godliness. Because he has transferred the doctrine about good works to the subject of sacrifices, he has embraced very many things, including that it is necessary to offer worship to God, and that it is necessary that we be subjected to afflictions. Also, it is necessary that all good works be done in faith, and be an example for inciting others, in order that God may become known. In addition, since they are sacrifices, they please God on account of Christ, the high priest, when accompanied by faith.
2. Do not imitate the attitude of this world In this saying the earlier statement is repeated by way of contrast: Let us not have desires similar to those of the world, but new desires that obey
God. When he forbids us to imitate the world, he is not criticizing the things which God has ordained for our use. He is not forbidding the use of foods, marriage, courts, contracts, and other ordinances of God, but is prohibiting wicked desires. Therefore, he says: "'attitude,'' that is, the impulses of our minds are not to be similar to those of the world so that, contrary to the will of God, they desire pleasures that are sinful, seek wealth and power by unjust methods, and fall from the cross. He condemns such desires; these are the concerns of the greater part of the world. We see everywhere the minds of men inflamed with various kinds of desires—avarice, ambition, lusts—and because of these they trouble the whole world with tumults, murders, and wars, as daily life shows, as well as the histories of all times.
Against these, he commands us to be renewed in the mind.
He commands us to think differently, to conceive different ideas about God and have other desires, namely, true fear of God and true faith, so that we place the will of God ahead of our desires.
He adds: ''That you may know what is the good will of God.'' I understand this simply as the will of God set forth in his commandments and promises. He commands us to be renewed in such a way that we conceive a new concept of God and put on new feelings, namely, true fear of God and true faith. These feelings will exercise! themselves in all kinds of good works and afflictions so that we understand that obedience in afflictions is pleasing to God, and therefore bear adversities and do not flee from the cross.
| The text of CR and our 1540 edition both have exerant, we take this as a misprint for exerceant.
Commentary on Romans 3-5. I say to you by the grace which has been given me Among the virtues which pertain to the ministry, or to government or to administration, there are chiefly two: obedience in one's calling, and not to depart from the prescribed rule or mandate in judging or instituting something. To begin with, he speaks about these two virtues and says: "'Let no one think arrogantly of himself,'' that is, let no one storm outside of his calling and arrogantly undertake something other than what the nature of his duty demands. Likewise: Let no one dare arrogantly to judge about dogmas contrary to the rule which has been handed down, or spread new opinions, or institute new acts of worship, inflated by the persuasion that he possesses great wisdom and holiness, above the measure of his gift.
Both commandments are necessary, most of all in the church. As in civil states meddling does much harm, when private persons push their way into what is being done and hinder ordinary activities, as Marius, Brutus, and others disturbed the state, so there is great danger in the church when some, either from foolish zeal or incited by other desires, break forth outside of their calling and try to reform many things in doctrine or in rites. This is also true when teachers, outside of their office, assume power in civil affairs and have one foot in the court, the other in the church. As Aristophanes said about Cleon, he had one foot in the camp, the other in the assembly.
Let us first remember here the command not to get confused about our calling. Everyone should diligently attend to the duties of his calling. The other commandment forbids us to judge contrary to the prescribed rule, that is, against the Word of God and saner judgments. Thus some, being puffed up with the foolish persuasion that they possess special wisdom, spread new opinions, institute new acts of worship, and pour out darkness on true and necessary articles. Let us remember that this audacity is particularly forbidden here when he commands that everyone should recognize the measure of his gift, that is, that he should obey his calling, and not take to himself judgment above the measure of his gift, nor affirm uncertain things.
Paul calls the measure of faith the measure of the gift. It should be exercised in faith, and it is given through faith. In the army one is the leader, another a tribune, another a quaestor. So in the church some teachers have greater gifts than others. Therefore Paul afterward adds an enumeration in order that each one may be mindful of his calling and his measure.
6-21. Whether prophecy In the enumeration he prescribes rules for certain persons, for instance, prophets. Prophecy signifies revelation, predictions about future events, or interpretation of Scripture, for which there is also need of some revelation.
& Romans 12 DAS No one knows what true faith is, what true comfort for the conscience is, or true knowledge of sin, without a divine impulse. And some have clearer impulses than others.
Now he teaches that the interpretation of the Word of God should be analogous, that is, in agreement with the faith. It should not depart from the articles of faith, nor extinguish the true knowledge of Christ or faith in Christ.
In earlier times, Ebion [the Ebionites], Paul of Samosata, and others who contended that there was only a human nature in Christ, departed from the faith. Thereafter the Arians, who denied that the Son of God was God by nature; the Manichaeans, who imagined two gods and condemned marriage, courts, and eating meat. Thus they imagined that people are righteous not by faith, but by such observances.
The Pelagians departed from the analogy of faith because they denied that there is such a thing as original sin and imagined that the Law of God is satisfied through such rational works as people can perform as well as possible. They felt that a man merited remission of sins by these works, and that he is righteous on account of rational works; they taught nothing at all of justifying faith. They added that people are righteous and saved without the Holy Spirit.
These pharisaical opinions destroy the Gospel of Christ completely. For Christ was given us because we do not satisfy the Law and because we are not righteous because of the Law. A different righteousness is set forth, namely, that we are accounted just by faith on account of Christ. Because
Pelagian opinions take away the benefits of Christ, they certainly are not according to the analogy of faith.
Such are also the opinions of our adversaries, who imagine that people can satisfy the Law of God, and merit remission of sins by means of works, and be righteous because of works. They have said nothing about justifying faith; therefore their teaching is not analogous to the faith.
Also the opinion about the Mass, that it is a work which is to be applied to others, militates against the faith because the Mass benefits only the person who calls to memory the death of Christ, as the text itself testifies. Therefore one must not believe apparitions of spirits which beg for Masses.
Likewise, the opinions of the monks—that the works taught by traditions are worship of God, that they are perfection—disagree with the faith.
Neither is the invocation of the saints analogous to the faith. One must not believe apparitions or miracles which confirmed those acts of worship, because one certainly must not believe miracles or apparitions contrary to the clear Word of God, as Deut. 13 clearly teaches. Paul is here alluding to this passage when he opposes the rule about the analogy of faith to the authority of those who appear to be prophets.