Charles E Whisnant
I am the Pastor/Teacher of Rivers of Joy Baptist Church in Minford, Ohio since August 2008. I am married to Charity since June 14, 1969. I have four grown children. Having served in the local church for over forty years as Pastor/Teacher, Asso., Youth Pastor, Minister of Education, Building Upkeep, Camp Director, Sunday School Teacher, etc. Also I have worked in the public place for as many years as I have preached. Charity and her sister are co owner of Union Mills Conf. (Bakery) in West Portsmouth Ohio
Therefore (ουν — oun). This inferential participle gathers up all the great argument of chapters 1-11. Now Paul turns to exhortation (παρακαλω — parakalō), “I beseech you.”
By the mercies (δια των οικτιρμων — dia tōn oiktirmōn). “By means of the mercies of God” as shown in his argument and in our lives. See note on 2 Corinthians 1:3 for “the Father of mercies.”
To present (παραστησαι — parastēsai). First aorist active infinitive of παριστημι — paristēmi for which verb see note on Romans 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 (Luke 2:22), of the Christian presenting himself (Romans 6:13), of God presenting the saved (Ephesians 5:27), of Christ presenting the church (Colossians 1:28).
Bodies (σωματα — sōmata). So literally as in Romans 6:13, Romans 6:19; 2 Corinthians 5:10 and in contrast with νους — nous (mind) in Romans 12:2.
A living sacrifice (τυσιαν ζωσαν — thusian zōsan). In contrast with the Levitical sacrifices of slain animals. Cf. Romans 6:8, Romans 6:11, Romans 6:13. Not a propitiatory sacrifice, but one of praise.
Acceptable (ευαρεστον — euareston). “Well-pleasing.” See note on 2 Corinthians 5:9.
Which is your reasonable service (tēn logikēn humōn latreian). “Your rational (spiritual) service (worship).” For latreia see note on Romans 9:4. την λογικην υμων λατρειαν — Logikos is from λατρεια — logos reason. The phrase means here “worship rendered by the reason (or soul).” Old word, in N.T. only here and 1 Peter 2:2 Λογικος — to logikon gala (not logical milk, but the milk nourishing the soul).
Therefore (3767)(oun) is a term of conclusion. Only 526 times in the NT In context, Paul is saying that you Gentiles have been blessed with every spiritual blessing. You were once spiritually dead in your sins but are now alive in Christ. You once were far off from Christ, country (citizenship), covenants of promise, hope and God, but now you have been brought near by the blood of Christ, Who is your peace and Who has broken down the enmity between you and the Jews, making you both into one body or one new man, both now being reconciled to God because Christ put to death the enmity on the Cross.
Furthermore you are no longer strangers and aliens, but are in the family of God, are a building of God, a holy Temple of God and a dwelling of God. Not to mention that you are fellow heirs, fellow members of the body and fellow partakers of the promise. And besides all these spiritual blessings, I have prayed for you to be enlightened to these truths and to be empowered by the Spirit. So you have the truth and you have the power. Now walk worthy of this high calling in Christ Jesus!
WORD STUDY OF "I Beseech:
I beseech 3870 you http://bibleapps.com/greek/3870.htm
parakaleó: to call to or for, to exhort, to encourageOriginal Word: παρακαλέω
Part of Speech: Verb
Phonetic Spelling: (par-ak-al-eh'-o)
Short Definition: I summon, entreat, admonish, comfort
Definition: (a) I send for, summon, invite, (b) I beseech, entreat, beg, (c) I exhort, admonish, (d) I comfort, encourage, console.
Thayer'sSTRONGS NT 3870: παρακαλέω
- παρακαλέω, παρακαλῶ; imperfect 3 person singular παρεκάλει, 1 and 3 person plural παρεκάλουν; 1 aorist παρεκάλεσα; passive, present παρακαλοῦμαι; perfect παρακέκλημαι; 1 aorist παρεκλήθην; 1 future παρακληθήσομαι; from Aeschylus and Herodotus down;
- I. as in Greek writings to call to one's side, call for, summon: τινα, with an infinitive indicating the purpose, Acts 28:20 (others (less naturally) refer this to II. 2, making the accusative the subjunctive of the infinitive).
1. as in Greek authors, to admonish, exhort: absolutely, Luke 3:18; (Acts 20:1 (R G omit)); Romans 12:8; 2 Timothy 4:2; Hebrews 10:25; 1 Peter 5:12; followed by direct discourse, 2 Corinthians 5:20; followed by λέγων with direct discourse, Acts 2:40; followed by an infinitive where in Latinut, 1 Timothy 2:1; τινα, Acts 15:32; Acts 16:40; 2 Corinthians 10:1; 1 Thessalonians 2:12 (); ; 1 Timothy 5:1; Hebrews 3:13; τινα λόγῳ πολλῷ, Acts 20:2; ἰντα followed by direct discourse, 1 Corinthians 4:16; 1 Thessalonians 5:14; Hebrews 13:22 (here L WH marginal reading infinitive); 1 Peter 5:1f; τινα followed by an infinitive where in Latinut (cf. Buttmann, §§ 140, 1; 141, 2; Winer's Grammar, 332 (311); 335 (315) n.): infinitive present, Acts 11:23; Acts 14:22; Philippians 4:2; 1 Thessalonians 4:10; Titus 2:6; 1 Peter 2:11 (here Lachmann adds ὑμᾶς to the infinitive, and WH meg. with manuscripts A C L etc. read ἀπέχεσθε); Jude 1:3; infinitive aorist, Acts 27:33; Romans 12:1; Romans 15:30; 2 Corinthians 2:8; 2 Corinthians 6:1; Ephesians 4:1; 1 Timothy 1:3; Hebrews 13:19; τινα followed by ἵνα with subjunctive (cf. Buttmann, § 139, 42; Winer's Grammar, 335 as above), 1 Corinthians 1:10; 1 Corinthians 16:15; 2 Corinthians 8:6; 1 Thessalonians 4:1; 2 Thessalonians 3:12;
to enjoin a thing by exhortation (cf. Buttmann, § 141, 2), 1 Timothy 6:2; Titus 2:15.
2. to beg, entreat, beseech (Josephus, Antiquities 6, 7, 4; (11, 8, 5); often in Epictetus cf. Schweighäuser, Index graecit. Epictetus, p. 411; Plutarch, apophth. regum, Mor. ii, p. 30, Tauchn. edition (vi. 695 edition Reiske; examples from Polybius, Diodorus, Philo, others, in Sophocles' Lexicon, under the word); not thus in the earlier Greek authors except where the gods are called on for aid, in the expressions, παρακαλεῖν Θεούς, so Θεόν in Josephus, Antiquities 6, 2, 2 and 7, 4; (cf. Winer's Grammar, 22)): (absolutely, Philemon 1:9 (yet see the commentaries at the passage)); τινα, Matthew 8:5; Matthew 18:32; Matthew 26:53; Mark 1:40; Acts 16:9; 2 Corinthians 12:18; πολλά, much, Mark 5:23: τινα περί τίνος, Philemon 1:10; followed by direct discourse, Acts 9:38 L T Tr WH with λέγων added and direct discourse, Matthew 18:29; Mark 5:12; (Luke 7:4 (Tdf. ἠρώτων)); without the accusative. Acts 16:15; τινα followed by an infinitive (Winers Grammar, and Buttmann's Grammar, as above), Mark 5:17; Luke 8:41; Acts 8:31; Acts 19:31; Acts 28:14 (1 Macc. 9:35); τινα followed by ὅπως, Matthew 8:34 (here Lachmann ἵνα (see above)); Acts 25:2 (4 Macc. 4:11; Plutarch, Demetr c. 38); τινα followed by ἵνα (Winers Grammar, § 44, 8 a.; Buttmann, § 139, 42), Matthew 14:36; Mark 5:18; Mark 6:56; Mark 7:32; Mark 8:22; Luke 8:31f; (2 Corinthians 9:5); τινα ὑπέρ τίνος, ἵνα, 2 Corinthians 12:8; πολλά (much) τινα, ἵνα, Mark 5:10; 1 Corinthians 16:12; followed by τοῦ μή with an infinitive (Buttmann, § 140, 16 δ.; Winer's Grammar, 325 (305)), Acts 21:12; by an infinitive Acts 9:38 R G; by an accusative with an infinitive, Acts 13:42; Acts 24:4; (Romans 16:17). to strive to appease by entreaty: absolutely, 1 Corinthians 4:13; τινα, Luke 15:28; Acts 16:39 (2 Macc. 13:23).
3. to console, to encourage and strengthen by consolation, to comfort, (the Sept. for נִחַם; very rarely so in Greek authors, as Plutarch, Oth. 16): absolutely, 2 Corinthians 2:7; τινα, 2 Corinthians 1:6; 2 Corinthians 7:6f; ἐν with a dative of the thing with which one comforts another, 1 Thessalonians 4:18; τινα διά παρακλήσεως, 2 Corinthians 1:4; with an accusative of the contents, διά τῆς παρακληθῆναι ἧς (for ἥν, see ὅς, ἡ, ὁ, II. 2 c. α.) παρακαλούμεθα, ibid.; in the passive, to receive consolation, be comforted, Matthew 2:18; 2 Corinthians 13:11; ἐπί τίνι over (in) a thing (see ἐπί, B. 2 a. δ.), 2 Corinthians 1:4; of the consolation (comfort) given not in words but by the experience of a happier lot or by a happy issue, equivalent to to refresh, cheer: passive, Matthew 5:4 (5); Luke 16:25; Acts 20:12; 2 Corinthians 7:13 (where a full stop must be put after παρακεκλήμεθα; ἐν τίνι, by the help of a thing, 2 Corinthians 7:6f; ἐπί τίνι, 1 Thessalonians 3:7; with (ἐν) παρακλήσει added, 2 Corinthians 7:7.
4. to encourage, strengthen (i. e. in the language of A. V. comfort (see Wright, Bible Word-Book, 2nd edition, under the word)) (in faith, piety, hope): τάς καρδίας, your hearts, Ephesians 6:22; Colossians 2:2; Colossians 4:8; 2 Thessalonians 2:17, (also χεῖρας ἀσθενεῖς, Job 4:3 for חִזַק; γόνατα παραλελυμένα, Isaiah 35:3f (see the Hebrew) for אִמֵּץ).
5. it combines the ideas of exhorting and comforting and encouraging in Romans 12:8; 1 Corinthians 14:31; 1 Thessalonians 3:2.
6. to instruct, teach: ἐν τῇ διδασκαλία, Titus 1:9. (Compare: συμπαρακαλέω.)
André Léon Marie Nicolas Rieu (born 1 October 1949) is a Dutch violinist and conductor best known for creating the waltz-playing Johann Strauss Orchestra.
André Rieu and the Johann Strauss Orchestra have turned classical and
waltz music into a worldwide concert touring music act, as successful as
some of the biggest global pop and rock music acts.