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New Living Translation
Romans 12:1
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I'm saying this as if the God of mercy himself were standing right here. I urge each of you to offer up your lives into his outfit—this is how you really worship God.
Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship.
Therefore I exhort you, brothers, by the mercies of God, to present your bodies as a sacrifice—living, holy, and pleasing to God, which is your spiritual service of worship.
For this reason I make request to you, brothers, by the mercies of God, that you will give your bodies as a living offering, holy, pleasing to God, which is the worship it is right for you to give him.
I beseech you therefore, brethren, by the compassions of God, to present your bodies a living sacrifice, holy, acceptable to God, [which is] your intelligent service.
Therefore, brothers, by the mercies of God, I urge you to present your bodies as a living sacrifice, holy and pleasing to God; this is your spiritual worship.
Therefore I beg you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service.
I exhort you therefore, brethren, by the tender mercies of God, to present your bodies unto God, a living sacrifice, holy, acceptable, which is your reasonable service.
I plead with you therefore, brethren, by the compassionsof God, to present all your faculties to Him as a living and holy sacrifice acceptable to Him. This with you will be an act of reasonable worship.
I beseech you therefore brethren, by the mercies of God, that yee present your bodies a liuing sacrifice, holy, acceptable vnto God, which is your reasonable seruice.
Therefore, brothers, I call on you through the compassions of God to present your bodies a living sacrifice, holy, pleasing to God, which is your reasonable service.
I beseke you brethre by the mercyfulnesse of God, that ye geue ouer youre bodies for a sacrifice, yt is quycke holy, and acceptable vnto God, which is yor reasonable seruynge off God.
I beseech you therefore, brethren, by the mercies of God to you, that you present your bodies a living victim, holy, acceptable unto God, as the service of a rational being.
So here's what I want you to do, God helping you: Take your everyday, ordinary life—your sleeping, eating, going-to-work, and walking-around life—and place it before God as an offering. Embracing what God does for you is the best thing you can do for him. Don't become so well-adjusted to your culture that you fit into it without even thinking. Instead, fix your attention on God. You'll be changed from the inside out. Readily recognize what he wants from you, and quickly respond to it. Unlike the culture around you, always dragging you down to its level of immaturity, God brings the best out of you, develops well-formed maturity in you.
Therefore I urge you, brothers and sisters, by the mercies of God, to present your bodies [dedicating all of yourselves, set apart] as a living sacrifice, holy and well-pleasing to God, which is your rational (logical, intelligent) act of worship.
I beseech you therefore, brethren, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service.
I appeal to you therefore, brethren, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.
I beseche you therfore brethre by ye mercyfulnes of God that ye make youre bodyes aquicke sacrifise holy and acceptable vnto God which is youre resonable seruynge of god.
I urge you therefore, brothers, by the mercies of God, to present your bodies, a living sacrifice, holy, acceptable to God, [which is] your spiritual service.
I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable to God, [which is] your reasonable service.
I call upon you, therefore, brethren, through the compassions of God, to present your bodies a sacrifice -- living, sanctified, acceptable to God -- your intelligent service;
So brothers and sisters, since God has shown us great mercy, I beg you to offer your lives as a living sacrifice to him. Your offering must be only for God and pleasing to him, which is the spiritual way for you to worship.
Therefore I exhort you, brothers and sisters, by the mercies of God, to present your bodies as a sacrifice—alive, holy, and pleasing to God—which is your reasonable service.
Therefore I urge you, brothers, on account of God's mercy, to offer your bodies as living sacrifices, holy and pleasing to God, which is your spiritual service of worship.
Dear friends, God is good. So I beg you to offer your bodies to him as a living sacrifice, pure and pleasing. That's the most sensible way to serve God.
I exhort you, therefore, brothers, in view of God's mercies, to offer yourselves as a sacrifice, living and set apart for God. This will please him; it is the logical "Temple worship" for you.
I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.
I Beseech you therefore brethren, by the mercies of God, that yee giue vp your bodies a liuing sacrifice, holy, acceptable vnto God, which is your reasonable seruing of God.
I BESEECH you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy and acceptable to God, by means of reasonable service.
Therefore I beg you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service.
I therefore urge you, brothers, in view of God's mercies, to offer your bodies as living sacrifices that are holy and pleasing to God, for this is the reasonable way for you to worship.to God, your reasonable worship">[fn]Psalm 50:13-14; Romans 6:13,16, 19; Romans 6:13,16, 19,1 Corinthians 6:13,20; 2 Corinthians 10:1; Hebrews 10:20; 1 Peter 2:5;">[xr]
I BESEECH then of you, my brethren, by the mercies of Aloha, that you present [fn] your bodies a sacrifice, living and holy and acceptable unto Aloha, in a rational [fn] service.
I beseech you, therefore, my brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy and acceptable to God, by a rational service [fn] .
I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.
Christian brothers, I ask you from my heart to give your bodies to God because of His loving-kindness to us. Let your bodies be a living and holy gift given to God. He is pleased with this kind of gift. This is the true worship that you should give Him.
I beseech you therefore, brethren, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.
I appeal to you therefore, brothers and sisters, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.
I beseech you therefore, brethren, through the compassions of God, to present your bodies a living, holy sacrifice, unto God acceptable, - your rational divine service;
I beseech you therefore, brethren, by the mercy of God, that you present your bodies a living sacrifice, holy, pleasing unto God, your reasonable service.
I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.
Therefore I exhort you, brothers, through the mercies of God, to present your bodies as a living sacrifice, holy and pleasing to God, which is your reasonable service.
I beseche you therfore brethren, by the mercifulnesse of God, that ye geue vp your bodyes a quicke sacrifice, holy, acceptable vnto God, [whiche is] your reasonable seruice:
So I beg you, brothers and sisters, because of the great mercy God has shown us, offer your lives as a living sacrifice to him—an offering that is only for God and pleasing to him. Considering what he has done, it is only right that you should worship him in this way.
Therefore I urge you, brothers and sisters, by the mercies of God, to present your bodies as a living and holy sacrifice, acceptable to God, which is your spiritual service of worship.
So then, my friends, because of God's great mercy to us I appeal to you: Offer yourselves as a living sacrifice to God, dedicated to his service and pleasing to him. This is the true worship that you should offer.
Therfore, britheren, Y biseche you bi the mercy of God, that ye yyue youre bodies a lyuynge sacrifice, hooli, plesynge to God, and youre seruyse resonable.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
beseech: Romans 15:30, 1 Corinthians 1:10, 2 Corinthians 5:20, 2 Corinthians 6:1, 2 Corinthians 10:1, Ephesians 4:1, 1 Thessalonians 4:1, 1 Thessalonians 4:10, 1 Thessalonians 5:12, Hebrews 13:22
by the: Romans 2:4, Romans 9:23, Romans 11:30, Romans 11:31, Psalms 116:12, Luke 7:47, 2 Corinthians 4:1, 2 Corinthians 5:14, 2 Corinthians 5:15, Ephesians 2:4-10, Philippians 2:1-5, Titus 3:4-8, 1 Peter 2:10-12
that ye: Romans 6:13, Romans 6:16, Romans 6:19, Psalms 50:13, Psalms 50:14, 1 Corinthians 6:13-20, Philippians 1:20, Hebrews 10:22
a living: Psalms 69:30, Psalms 69:31, Hosea 14:2, 1 Corinthians 5:7, 1 Corinthians 5:8, 2 Corinthians 4:16, Philippians 2:17, Hebrews 10:20-22, Hebrews 13:15, Hebrews 13:16, 1 Peter 2:5
acceptable: Romans 12:2, Romans 15:16, Psalms 19:14, Isaiah 56:7, Jeremiah 6:20, Ephesians 5:10, Philippians 4:18, 1 Timothy 2:3, 1 Timothy 5:4, 1 Peter 2:5, 1 Peter 2:20
Reciprocal: Genesis 4:7 - If thou doest well Genesis 8:20 - builded Exodus 19:6 - a kingdom Exodus 38:1 - the altar Leviticus 1:2 - If any Leviticus 1:4 - be accepted Leviticus 2:9 - an offering Leviticus 3:6 - he shall Leviticus 3:14 - the fat that covereth Leviticus 8:23 - Moses took Leviticus 14:14 - General Leviticus 16:7 - General Numbers 7:21 - General Numbers 8:13 - offer them Numbers 15:40 - be holy Numbers 29:13 - thirteen young bullocks Numbers 29:17 - General Deuteronomy 31:14 - presented 1 Samuel 12:24 - consider 1 Chronicles 15:12 - sanctify Psalms 50:23 - Whoso Psalms 51:17 - sacrifices Psalms 51:19 - sacrifices Psalms 63:3 - lips Psalms 96:8 - bring Isaiah 60:7 - they shall Isaiah 61:6 - named Isaiah 66:20 - an offering Ezekiel 43:27 - I will accept Ezekiel 46:12 - a voluntary Daniel 3:28 - yielded Jonah 2:9 - I will sacrifice Malachi 1:11 - incense Malachi 3:3 - an Mark 12:17 - and to John 3:7 - Ye Acts 24:25 - he Romans 6:4 - even Romans 14:18 - is 1 Corinthians 6:20 - God 1 Corinthians 7:34 - both 1 Corinthians 14:15 - and I will sing 2 Corinthians 5:10 - in 2 Corinthians 8:5 - first Philippians 4:3 - I 1 Thessalonians 4:4 - should 1 Thessalonians 5:14 - exhort 2 Thessalonians 2:1 - we Philemon 1:9 - love's sake Hebrews 12:28 - we may Hebrews 13:21 - working 1 Peter 2:11 - I beseech Revelation 1:6 - made Revelation 20:6 - priests
Cross-References
I will make you into a great nation. I will bless you and make you famous, and you will be a blessing to others.
I will bless those who bless you and curse those who treat you with contempt. All the families on earth will be blessed through you."
Abram traveled through the land as far as Shechem. There he set up camp beside the oak of Moreh. At that time, the area was inhabited by Canaanites.
At that time a severe famine struck the land of Canaan, forcing Abram to go down to Egypt, where he lived as a foreigner.
As he was approaching the border of Egypt, Abram said to his wife, Sarai, "Look, you are a very beautiful woman.
Then the Lord told him, "I am the Lord who brought you out of Ur of the Chaldeans to give you this land as your possession."
"You are the Lord God, who chose Abram and brought him from Ur of the Chaldeans and renamed him Abraham.
I have called you back from the ends of the earth, saying, ‘You are my servant.' For I have chosen you and will not throw you away.
Yes, think about Abraham, your ancestor, and Sarah, who gave birth to your nation. Abraham was only one man when I called him. But when I blessed him, he became a great nation."
"Son of man, the scattered remnants of Israel living among the ruined cities keep saying, ‘Abraham was only one man, yet he gained possession of the entire land. We are many; surely the land has been given to us as a possession.'
Gill's Notes on the Bible
I beseech you therefore, brethren, by the mercies of God,.... The apostle having finished the doctrinal part of this epistle, proceeds to that which is more practical; and enforces the several duties of religion, upon the principles he had before laid down, a method generally observed by him in all his epistles. The illative particle "therefore", shows that the following exhortations are so many conclusions, consequences, and inferences, deduced from what had been said in the latter part of the preceding chapter; that since all things are of God, and by him and to him, then the saints ought to present their bodies to him, and to know, approve, and do his will; and since they have nothing but what they have received from him, they ought not to think too highly of, or glory in their attainments. The introduction to these exhortations, is in a very kind and affectionate manner; the saints are addressed as "brethren", and very appropriately; since this expresses the relation they stood in to the apostle, for whom he had an hearty love and concern; and therefore what he pressed them to was out of a sincere regard to their good, as well as to the glory of God; also their relation to each other, and which several of the duties he urges had a connection with; likewise their relation to God, being of his family, having one and the same Father, and so under obligation to regard his will, honour and reverence him: moreover, these things are moved, not in an imperious way, in an authoritative manner, but by way of entreaty, "I beseech you"; as an ambassador of Christ, and as though in his stead: nor are they enforced by terrors, threats, and menaces, but "by the mercies of God"; that is, the abundant mercy of God, displayed in their election, regeneration, and calling; than which, nothing can have a greater influence on a believer, to engage him to holiness of life and conversation; and shows, that the doctrines of grace are no licentious ones, nor do they render useless precepts, exhortations, entreaties, cautions, and advice, particularly such as follow;
that ye present your bodies; not barely that part of them commonly so called, for this is not to be understood of a mere presentation of the body in public worship: for though this ought to be, yet not without the heart engaged therein, otherwise bodily exercise will be of no avail; nor of a bare abstinence from grosser sins done in the body, and against it, and which defile and dishonour it; much less of a maceration, and keeping under the body, by watchings, fasting, c. and still less of an offering of the body at death in a way of martyrdom, though this ought to be cheerfully complied with when called for: but by their bodies are meant, themselves, their whole souls and bodies, all the powers and faculties of their souls, and members of their bodies and the presenting of them, designs a devoting of them, with all readiness and willingness, to the service of God for his honour and glory, without putting any confidence in, or placing any dependence upon them; which would be sacrificing to their own net, and burning incense to their drag; it includes the whole of their service, conversation, and religion, internal and external. So the Jews k say,
"worthy is the portion of the righteous, who offer every day this offering before the Lord; and what is it?
גרמייהו ונפשייהו, "their bodies and their souls", which they offer before him.''
The allusion is to the rite of sacrificing, to the bringing of the slain beast, and laying it on the altar, and there presenting and offering it to the Lord. Under the Gospel dispensation all believers are priests; and the sacrifices they bring are not the bodies of slain beasts, but their own bodies, their whole selves; and these
a living sacrifice, in opposition to the bodies of slain beasts offered under the legal dispensation, and to the dead works of such as are destitute of faith in Christ, and to the lifeless performances of the saints themselves at certain times; and designs such a presentation of themselves in the performance of religious duties, as springs from a principle of life under the quickening influences of the Spirit of God, with faith and fervency; though without any view to obtain life hereby, for that is only by the offering up of the body of Christ once for all. Another epithet of this sacrifice of our bodies to God is
holy, in allusion to the sacrifices under the law, which were separated from common use, and devoted to God, and were not to have the least spot and blemish in them; and regards men sanctified by the Spirit of God, and whose actions flow from a principle of holiness, and are performed under the influence of the Holy Spirit; and such sacrifices as are both living and holy, cannot but be
acceptable to God through the mediation of his Son, by whom, as the persons, the souls and bodies of his people, so their spiritual sacrifices, whether of prayer or praise, are only acceptable to him:
which is your reasonable service; it is agreeably to reason, and especially as sanctified, that men who have their beings from God, and are upheld in them by him, and are followed with the bounties of Providence; and especially who are made new creatures, and are blessed by him with all spiritual blessings in Christ, that they should give up themselves to him, and cheerfully serve him in their day and generation; such service is also agreeably to the Scriptures of truth, the standard of filth and practice, and contain and enforce nothing but what is highly reasonable to be complied with; it is such service as lies not in the slaying of irrational creatures, but in the presenting of men endued with rational powers unto God; and is of a spiritual nature, performed by spiritual men, under the influence of the Spirit of God: and is suitable to the nature and perfections of God, and stands opposed to the corporeal and carnal service of the Jews.
k Zohar in Lev. fol. 4. 2.
Barnes' Notes on the Bible
I beseech you - The apostle, having finished the argument of this Epistle, proceeds now to close it with a practical or hortatory application, showing its bearing on the duties of life, and the practical influence of religion. None of the doctrines of the gospel are designed to be cold and barren speculations. They bear on the hearts and lives of people; and the apostle therefore calls on those to whom he wrote to dedicate themselves without reserve unto God.
Therefore - As the effect or result of the argument or doctrine. In other words, the whole argument of the eleven first chapters is suited to show the obligation on us to devote ourselves to God. From expressions like these, it is clear that the apostle never supposed that the tendency of the doctrines of grace was to lead to licentiousness. Many have affirmed that such was the tendency of the doctrines of justification by faith, of election and decrees, and of the perseverance of the saints. But it is plain that Paul had no such apprehensions. After having fully stated and established those doctrines, he concludes that we ought therefore to lead holy lives, and on the ground of them he exhorts people to do it.
By the mercies of God - The word “by” διὰ dia denotes here the reason why they should do it, or the ground of appeal. So great had been the mercy of God, that this constituted a reason why they should present their bodies, etc. see 1 Corinthians 1:10; Romans 15:30. The word “mercies” here denotes favor shown to the undeserving, or kindness, compassion, etc. The plural is used in imitation of the Hebrew word for mercy, which has no singular. The word is not often used in the New Testament; see 2 Corinthians 1:3, where God is called “the Father of mercies;” Philippians 2:1; Colossians 3:12; Hebrews 10:28. The particular mercy to which the apostle here refers, is that shown to those whom he was addressing. He had proved that all were by nature under sin; that they had no claim on God; and that he had showed great compassion in giving his Son to die for them in this state, and in pardoning their sins. This was a ground or reason why they should devote themselves to God.
That ye present - The word used here commonly denotes the action of bringing and presenting an animal or other sacrifice before an altar. It implies that the action was a free and voluntary offering. Religion is free; and the act of devoting ourselves to God is one of the most free that we ever perform.
Your bodies - The bodies of animals were offered in sacrifice. The apostle specifies their bodies particularly in reference to that fact. Still the entire animal was devoted; and Paul evidently meant here the same as to say, present Yourselves, your entire person, to the service of God; compare 1 Corinthians 6:16; James 3:6. It was not customary or proper to speak of a sacrifice as an offering of a soul or spirit, in the common language of the Jews; and hence, the apostle applied their customary language of sacrifice to the offering which Christians were to make of themselves to God.
A living sacrifice - A sacrifice is an offering made to God as an atonement for sin; or any offering made to him and his service as an expression of thanksgiving or homage. It implies that he who offers it presents it entirely, releases all claim or right to it, and leaves it to be disposed of for the honor of God. In the case of an animal, it was slain, and the blood offered; in the case of any other offering, as the first-fruits, etc., it was set apart to the service of God; and he who offered it released all claim on it, and submitted it to God, to be disposed of at his will. This is the offering which the apostle entreats the Romans to make: to devote themselves to God, as if they had no longer any claim on themselves; to be disposed of by him; to suffer and bear all that he might appoint; and to promote his honor in any way which he might command. This is the nature of true religion.
Living - ζῶσυν zōsun. The expression probably means that they were to devote the vigorous, active powers of their bodies and souls to the service of God. The Jew offered his victim, slew it, and presented it dead. It could not be presented again. In opposition to this, we are to present ourselves with all our living, vital energies. Christianity does not require a service of death or inactivity. It demands vigorous and active powers in the service of God the Saviour. There is something very affecting in the view of such a sacrifice; in regarding life, with all its energies, its intellectual, and moral, and physical powers, as one long sacrifice; one continued offering unto God. An immortal being presented to him; presented voluntarily, with all his energies, from day to day, until life shall close, so that it may he said that he has lived and died an offering made freely unto God. This is religion.
Holy - This means properly without blemish or defect. No other sacrifice could be made to God. The Jews were expressly forbid to offer what was lame, or blind, or in anyway deformed; Deuteronomy 15:21; Leviticus 1:3, Leviticus 1:10; Leviticus 3:1; Leviticus 22:20; Deuteronomy 17:1; compare Malachi 1:8. If offered without any of these defects, it was regarded as holy, that is, appropriately set apart, or consecrated to God. In like manner we are to consecrate to God our best faculties; the vigor of our minds, and talents, and time. Not the feebleness of sickness merely; not old age alone; not time which we cannot otherwise employ, but the first vigor and energies of the mind and body; our youth, and health, and strength. Our sacrifice to God is to be not divided, separate; but it is to be entire and complete. Many are expecting to be Christians in sickness; many in old age; thus purposing to offer unto him the blind and the lame. The sacrifice is to be free from sin. It is not to be a divided, and broken, and polluted service. It is to be with the best affections of our hearts and lives.
Acceptable unto God - They are exhorted to offer such a sacrifice as will be acceptable to God; that is, such a one as he had just specified, one that was living and holy. No sacrifice should be made which is not acceptable to God. The offerings of the pagan; the pilgrimages of the Muslims; the self-inflicted penalties of the Roman Catholics, uncommanded by God, cannot be acceptable to him. Those services will be acceptable to God, and those only, which he appoints; compare Colossians 2:20-23. People are not to invent services; or to make crosses; or to seek persecutions and trials; or to provoke opposition. They are to do just what God requires of them, and that will be acceptable to God. And this fact, that what we do is acceptable to God, is the highest recompense we can have. It matters little what people think of us, if God approves what we do. To please him should be our highest aim; the fact that we do please him is our highest reward.
Which is your reasonable service - The word rendered “service” λατρείαν latreian properly denotes worship, or the homage rendered to God. The word “reasonable” with us means what is “governed by reason; thinking, speaking, or acting conformably to the dictates of reason” (Webster); or what can be shown to be rational or proper. This does not express the meaning of the original. That word λογικὴν logikēn denotes what pertains to the mind, and a reasonable service means what is mental, or pertaining to reason. It stands opposed, nor to what is foolish or unreasonable, but to the external service of the Jews, and such as they relied on for salvation. The worship of the Christian is what pertains to the mind, or is spiritual; that of the Jew was external. Chrysostom renders this phrase “your spiritual ministry.” The Syriac, “That ye present your bodies, etc., by a rational ministry.”
We may learn from this verse,
- That the proper worship of God is the free homage of the mind. It is not forced or constrained. The offering of ourselves should be voluntary. No other can be a true offering, and none other can be acceptable.
(2)We are to offer our entire selves, all that we have and are, to God. No other offering can be such as he will approve.
(3)The character of God is such as should lead us to that. It is a character of mercy; of long-continued and patient forbearance, and it should influence us to devote ourselves to him.
(4)It should be done without delay. God is as worthy of such service now as he ever will or can be. He has every possible claim on our affections and our hearts.
Clarke's Notes on the Bible
CHAPTER XII.
Such displays of God's mercy as Jews and Gentiles have received
should induce them to consecrate themselves to Him; and not be
conformed to the world, 1, 2.
Christians are exhorted to think meanly of themselves, 3.
And each to behave himself properly in the office which he has
received from God, 4-8;
Various important moral duties recommended, 9-18.
We must not avenge ourselves, but overcome evil with good,
19-21.
NOTES ON CHAP. XII.
The apostle having now finished the doctrinal part of this epistle, proceeds to the practical; and here it may be necessary to take a view of his arguments in the preceding chapters.
The election, calling, and justification of the believing Gentiles, and their being admitted into the kingdom and covenant of God, and having an interest in all the privileges and honours of his children.
(1.) That they have a clear and substantial title to all these he has proved in Romans 1:0, Romans 2:0 and Romans 3:0.
(2.) That this right is set on the same footing with Abraham's title to the blessings of the covenant he proves Romans 6:0.
(3.) That it gives us a title to privileges and blessings, as great as any the Jews could glory in, by virtue of that covenant, Romans 5:1-12.
(4.) He goes still higher, and shows that our being interested in the gift and grace of God in Christ Jesus is perfectly agreeable to the grace which he has bestowed upon all mankind, in delivering them from that death of the body brought on them by Adams' transgression, Romans 5:12-21.
(5.) He fully explains, both with regard to the Gentiles and Jews, the nature of the Gospel constitution in relation to its obligations to holiness, and the advantages it gives for encouragement, obedience, and support, under the severest trials and persecutions, Romans 6:7; Romans 6:7, Romans 6:8.
(6.) As to the pretences of the Jews, that "God was bound by express promise to continue them as his only people for ever, and that this was directly inconsistent with the election and calling of the Gentiles, on the condition of faith alone;" he demonstrates that the rejection of the Jews is consistent with the truth of God's word, and with his righteousness: he shows the true cause and reason of their rejection, and concludes with an admirable discourse upon the extent and duration of it; which he closes with adoration of the Divine wisdom in its various dispensations, Romans 9:10; Romans 9:10, Romans 9:11. Thus, having cleared this important subject with surprising judgment, and the nicest art and skill in writing, he now proceeds, after his usual manner in his epistles and the apostolic method of preaching, to inculcate various Christian duties, and to exhort to that temper of mind and conduct of life which are suitable to the profession of the Gospel, and the enjoyment of its privileges. - Dr. Taylor.
Verse Romans 12:1. I beseech you therefore, brethren — This address is probably intended both for the Jews and the Gentiles; though some suppose that the Jews are addressed in the first verse, the Gentiles in the second.
By the mercies of God! — Δια των οικτιρμων του Θεου· By the tender mercies or compassions of God, such as a tender father shows to his refractory children; who, on their humiliation, is easily persuaded to forgive their offences. The word οικτιρμος comes from οικτος, compassion; and that from εικω, to yield; because he that has compassionate feelings is easily prevailed on to do a kindness, or remit an injury.
That ye present your bodies — A metaphor taken from bringing sacrifices to the altar of God. The person offering picked out the choicest of his flock, brought it to the altar, and presented it there as an atonement for his sin. They are exhorted to give themselves up in the spirit of sacrifice; to be as wholly the Lord's property as the whole burnt-offering was, no part being devoted to any other use.
A living sacrifice — In opposition to those dead sacrifices which they were in the habit of offering while in their Jewish state; and that they should have the lusts of the flesh mortified, that they might live to God.
Holy — Without spot or blemish; referring still to the sacrifice required by the law.
Acceptable unto God — ευαρεστονυ The sacrifice being perfect in its kind, and the intention of the offerer being such that both can be acceptable and well pleasing to God, who searches the heart. All these phrases are sacrificial, and show that there must be a complete surrender of the person-the body, the whole man, mind and flesh, to be given to God; and that he is to consider himself no more his own, but the entire property of his Maker.
Your reasonable service. — Nothing can be more consistent with reason than that the work of God should glorify its Author. We are not our own, we are the property of the Lord, by the right of creation and redemption; and it would be as unreasonable as it would be wicked not to live to his glory, in strict obedience to his will. The reasonable service, λογικην λατρειαν, of the apostle, may refer to the difference between the Jewish and Christian worship. The former religious service consisted chiefly in its sacrifices, which were δι αλογων, of irrational creatures, i.e. the lambs, rams, kids, bulls, goats, c., which were offered under the law. The Christian service or worship is λογικη, rational, because performed according to the true intent and meaning of the law the heart and soul being engaged in the service. He alone lives the life of a fool and a madman who lives the life of a sinner against God; for, in sinning against his Maker he wrongs his own soul, loves death, and rewards evil unto himself.
Reasonable service, λογικην λατρειαν, "a religious service according to reason," one rationally performed. The Romanists make this distinction between λατρεια, and δουλεια, latreia and douleia, (or dulia, as they corruptly write it,) worship and service, which they say signify two kinds of religious worship; the first proper to GOD, the other communicated to the creatures. But δουλεια, douleia, services, is used by the Septuagint to express the Divine worship. See Deuteronomy 13:4; Judges 2:7; 1 Samuel 7:3, and 1 Samuel 12:10 : and in the New Testament, Matthew 6:24; Luke 6:23; Romans 16:18; Colossians 3:24. The angel refused δουλειαν, douleia, Revelation 22:7, because he was συνδουλος sundoulos, a fellow servant; and the Divine worship is more frequently expressed by this word δουλεια, douleia, service, than by λατρεια, latreia, worship. The first is thirty-nine times in the Old and New Testament ascribed unto God, the other about thirty times; and latreia, worship or service, is given unto the creatures, as in Leviticus 23:7, Leviticus 23:8, Leviticus 23:21; Numbers 28:18; yea, the word signifies cruel and base bondage, Deuteronomy 28:48: once in the New Testament it is taken for the worship of the creatures, Romans 1:25. The worshipping of idols is forbidden under the word λατρεια, latreia, thirty-four times in the Old Testament, and once in the New, as above; and twenty-three times under the term δουλεια, doaleia, in the Old Testament; and St. Paul uses δουλευειν Θεὡ, and λατρευειν Θεὡ indifferently, for the worship we owe to God. See Romans 1:9, Romans 1:25; Romans 12:1, Galatians 4:8, Galatians 4:9; 1 Thessalonians 1:9; Matthew 6:24. And Ludouicus Vives, a learned Romanist, has proved out of Suidas, Xenophon, and Volla, that these two words are usually taken the one for the other, therefore the popish distinction, that the first signifies "the religious worship due only to God," and the second, "that which is given to angels, saints, and men," is unlearned and false.-See Leigh's Crit. Sacra.
