Ver. 1. With this chapter S. Paul begins his second part, in which he gives us most excellent lessons of morality, after which every Christian should aim to form his life, and thus resemble Jesus Christ and his saints. A. — That you present your bodies a living sacrifice. And how must this be done? says S. Chrys. hom. xx. Let the eye abstain from sinful looks and glances, and it is a sacrifice; the tongue from speaking ill, and it is a sacrifice, &c. — Your reasonable service, or worship,[1] from you; nothing being more reasonable, than for men to serve God with their souls and bodies, &c. Wi.

Ver. 2. Take care, lest you imitate the practices of worldlings. Let your heart, your ambition, carry you to heaven: ever despise those things which the world admires, that every one may see by your actions that you are not of the society of worldlings, and have neither regard nor friendship for them. Calmet. — Transform yourselves into new men, by the renewal of your mind, that you may discern on all occasions, what is most perfect, most pleasing and acceptable to God. V.

Ver. 3. To be wise unto sobriety. Not pretending to be more wise, or more knowing than you are. — As God hath divided to every one the measure of faith. The sense by what follows is, that every one make the best use, for the glory of God, and the good of his neighbour, of the gifts and graces which he hath received together with the faith of Christ; i.e. of prophecy, or the gift of interpreting past prophecies, or of foretelling things to come, of exhorting, of ministering as to those functions which belong to the ministers of the gospel, &c. Wi.

Ver. 12. And might be the father of circumcision. The apostle here tells them that Abraham is the father of all true believers, uncircumcised as well as circumcised, and all that believe in Christ, his seed, in whom God promised to bless all nations, are the spiritual sons of Abraham, and partake of the blessings promised to him in his posterity: nor can the circumcised be his true and spiritual children, unless they follow the footsteps of his faith, by which he was justified, when he believed the promises which God made to him before that circumcision was instituted; to wit, that he and Sara should have a son, when they were naturally past the age of having children, and that in his posterity all the world should be blessed, that is, in Christ. Wi.

Ver. 12. As by one man . . . in whom [2] all have sinned. That is, in which man all sinned, (not in which death all sinned) as it must be the construction by the Greek text: so that these words are a clear proof of original sin against the Pelagian heretics, as S. Aug. often brings them. Nor does S. Chrys. deny original sin, though in this place he expounds it that all by Adam's sin were made guilty of death and punishments. But how could they deserve these, had they not sinned in Adam? Wi.

Ver. 12. Let not sin, therefore, reign, &c. He compares sin and justice to two kings, or generals, under one of which every man fights in this world. Sin is the tyrant, under which fight the wicked, and make their minds and their members the instruments, or arms of iniquity to sin, when they follow and yield to their disorderly lusts. But he exhorts them to live so as to make the powers of their souls, and their members, instruments or arms of justice to God, to fight under God, their lawful king, and under the banner of his justice. Wi.

Ver. 9. 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 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.

Ver. 13. Communicating [2] to the necessities of the saints. Making them partakers of what you have, by relieving them. Wi.

Ver. 16. Condescending to the humble, in the spirit of charity and sweetness. See Luke ii. 48. Wi.

Ver. 18. If it be possible, . . . have peace with all. That is, if it can be without prejudice to truth or justice, &c. And even when others wrong you, seek not to revenge yourselves, but leave your cause to God. Do good offices even to those that do evil to you. Wi.

Ver. 19. Give place to wrath. That we do, says S. Chrys. when we leave all to God, and endeavour to return good for evil. Wi.

Ver. 20. Thou shalt heap coals of fire on his head. This figurative way of speaking is differently expounded. Some say, inasmuch as by this means thou shalt make him liable to greater punishments from God. Others, as S. Jer. and S. Aug. by coals of fire, understand kindnesses and benefits, which shall touch the heart, and inflame the affections even of thy enemies, which shall make them sorry for what they have done, and become thy friends. Wi.

Ver. 21. This is the apostle's conclusion of the foregoing instructions. Be not overcome by the malice of thy enemy, so as to wish to revenge thyself, without leaving all to the just judgment of God; but overcome his malice by thy kindness. This is complied with, when upon occasion of injuries received we always make a return of kindness, and in proportion as the malice of our enemies increases, our spirit of benevolence should also increase. Estius.