Rom 12:1-11 | RWP | e4.org | Therefore ( ουν ). This inferential participle gathers up all the great argument of chapters . Now Paul turns to exhortation ( παρακαλω ), "I beseech you." By the mercies ( δια των οικτιρμων ). "By means of the mercies of God" as shown in his argument and in our lives. See for "the Father of mercies." To present ( παραστησα ). First aorist active infinitive of παριστημ , for which verb see , a technical term for offering a sacrifice (Josephus, Ant . IV. 6, 4), though not in the O.T. Used of presenting the child Jesus in the temple ( ), of the Christian presenting himself ( ), of God presenting the saved ( ), of Christ presenting the church ( ). Bodies ( σωματα ). So literally as in , ; and in contrast with νους (mind) in verse . A living sacrifice ( θυσιαν ζωσαν ). In contrast with the Levitical sacrifices of slain animals. Cf. , , . Not a propitiatory sacrifice, but one of praise. Acceptable ( ευαρεστον ). "Well-pleasing." See on . Which is your reasonable service ( την λογικην υμων λατρειαν ). "Your rational (spiritual) service (worship)." For λατρεια , see on . Λογικος is from λογος , reason. The phrase means here "worship rendered by the reason (or soul)." Old word, in N.T. only here and το λογικον γαλα (not logical milk, but the milk nourishing the soul).

‏ Romans 12:1-11

Therefore ( ουν ). This inferential participle gathers up all the great argument of chapters 1-11. Now Paul turns to exhortation ( παρακαλω ), "I beseech you."

By the mercies ( δια των οικτιρμων ). "By means of the mercies of God" as shown in his argument and in our lives. See 2Co 1:3 for "the Father of mercies."

To present ( παραστησα ). First aorist active infinitive of παριστημ, for which verb see 6:13, a technical term for offering a sacrifice (Josephus, Ant. IV. 6, 4), though not in the O.T. Used of presenting the child Jesus in the temple (Lu 2:22), of the Christian presenting himself (Ro 6:13), of God presenting the saved (Eph 5:27), of Christ presenting the church (Col 1:28).

Bodies ( σωματα ). So literally as in 6:13, 19; 2Co 5:10 and in contrast with νους (mind) in verse 2.

A living sacrifice ( θυσιαν ζωσαν ). In contrast with the Levitical sacrifices of slain animals. Cf. 6:8, 11, 13. Not a propitiatory sacrifice, but one of praise.

Acceptable ( ευαρεστον ). "Well-pleasing." See on 2Co 5:9.

Which is your reasonable service ( την λογικην υμων λατρειαν ). "Your rational (spiritual) service (worship)." For λατρεια, see on 9:4. Λογικος is from λογος, reason. The phrase means here "worship rendered by the reason (or soul)." Old word, in N.T. only here and 1Pe 2:2 το λογικον γαλα (not logical milk, but the milk nourishing the soul).

Be not fashioned ( μη συνσχηματιζεσθε ). Present passive imperative with μη, stop being fashioned or do not have the habit of being fashioned. Late Greek verb συσχηματιζω, to conform to another's pattern (1Co 7:31; Php 2:7f.). In N.T. only here and 1Pe 1:14.

According to this world ( τω αιων τουτω ). Associative instrumental case. Do not take this age as your fashion plate.

Be ye transformed ( μεταμορφουσθε ). Present passive imperative of μεταμορφοω, another late verb, to transfigure as in Mt 17:2 (Mr 9:2); 2Co 3:18, which see. On the distinction between σχημα and μορφη, see Php 2:7. There must be a radical change in the inner man for one to live rightly in this evil age, "by the renewing of your mind" ( τη ανακαινωσε του νοος ). Instrumental case. The new birth, the new mind, the new ( καινος ) man.

That ye may prove ( εις το δοκιμαζειν ). Infinitive of purpose with εις το, "to test" what is God's will, "the good and acceptable and perfect" ( το αγαθον κα ευαρεστον κα τελειον ).

Not to think of himself more highly than he ought to think ( μη υπερφρονειν παρ' ο δε φρονειν ). Indirect negative command after λεγω (I say). Play on the two infinitives φρονειν, to think, and υπερφρονειν (old verb from υπερφρων, over-proud, here only in N.T.) to "over-think" with παρ' ο (beyond what) added. Then another play on φρονειν and σωφρονειν (old verb from σωφρων, sober-minded), to be in one's right mind (Mr 5:15; 2Co 5:13). Self-conceit is here treated as a species of insanity.

A measure of faith ( μετρον πιστεως ). Accusative case, the object of the verb εμερισεν. Each has his gift from God (1Co 3:5; 4:7). There is no occasion for undue pride.

To each man ( εκαστω ). Emphatic position before ως (as) and emphasizes the diversity.

The same office ( την αυτην πραξιν ). Mode of acting or function. Cf. Ac 19:18; Ro 8:13.

And severally ( το δε καθ' εις ). A difficult late idiom where the preposition καθ' ( κατα ) is treated adverbially with no effect on the nominative case εις like υπερ εγω (2Co 11:23). So εις καθ' εις (Mr 14:19) and in Modern Greek καθεις as a distributive pronoun. But we have καθ' ενα in 1Co 14:31. The use of the neuter article here το with καθ' εις is probably the accusative of general reference, "as to each one."

Differing ( διαφορα ). Old adjective from διαφερω, to differ, to vary. So Heb 9:10.

According to the proportion of our faith ( κατα την αναλογιαν της πιστεως ). The same use of πιστις (faith) as in verse 3 "the measure of faith." Old word. αναλογια (our word "analogy") from αναλογος (analogous, conformable, proportional). Here alone in N.T. The verb προφητευωμεν (present active volitive subjunctive, let us prophesy) must be supplied with which εχοντες agrees. The context calls for the subjective meaning of "faith" rather than the objective and outward standard though πιστις does occur in that sense (Ga 1:23; 3:23).

Let us give ourselves. There is no verb in the Greek. We must supply δÂωμεν εαυτους or some such phrase.

Or he that teacheth ( ειτε ο διδασκων ). Here the construction changes and no longer do we have the accusative case like διακονιαν (general word for Christian service of all kinds including ministers and deacons) as the object of εχοντες, but the nominative articular participle. A new verb must be supplied of which ο διδασκων is the subject as with the succeeding participles through verse 8. Perhaps in each instance the verb is to be repeated from the participle like διδασκετω here (let him teach) or a general term ποιειτω (let him do it) can be used for all of them as seems necessary before "with liberality" in verse 8 ( εν απλοτητ, in simplicity, for which word, see Mt 6:22; 2Co 8:2; 9:11, 13).

He that ruleth ( ο προισταμενος ). "The one standing in front" for which see 1Th 5:12.

With diligence ( εν σπουδη ). "In haste" as if in earnest (Mr 6:25; 2Co 7:11f., 8:8, 16), from σπευδω, to hasten. Again verse 11.

With cheerfulness ( εν ιλαροτητ ). Late word, only here in N.T., from ιλαρος (2Co 9:7) cheerful, hilarious.

Without hypocrisy ( ανυποκριτος ). Late double compound adjective for which see 2Co 6:6. Hypocritical or pretended love is no love at all as Paul describes αγαπη in 1Co 13.

Abhor ( αποστυγουντες ). Old verb with intensive ( απο ) dislike, only here in N.T. The present active participle is here employed in the sense of the present active indicative as sometimes happens with the independent participle (Robertson, Grammar, pp. 1132ff.). This same idiom appears with κολλωμενο (cleaving) for which verb see on 1Co 6:17, with προηγουμενο (preferring) in verse 10 (old verb here only in N.T.), and with the participles in verses 11-13 and again in verses 16-18. One can supply εστε if he prefers.

In love of the brethren ( τη φιλαδελφια ). Late word for brotherly love for which see 1Th 4:9.

Tenderly affectioned ( φιλοστοργο ). Old compound adjective from φιλος and στοργη (mutual love of parents and children), here alone in N.T.

Slothful ( οκνηρο ). Old adjective from οκνεω, to hesitate, to be slow. Slow and "poky" as in Mt 25:26.