"Christian Guidelines for Interpersonal Relationships." Romans 12:9-21

"Christian Guidelines for Interpersonal Relationships."
Romans 12:9-21

CONTEXTUAL INSIGHTS TO VERSES 9-21
The definition of contextual is depending on the context, or surrounding words, phrases, and paragraphs, of the writing. An example of contextual is how the word "read" can have two different meanings depending upon what words are around it.

A. This section could best be entitled "Christian Guidelines for Interpersonal Relationships." This is a practical discussion of love (cf. Matthew. 5-7; 1 Corinthians. 13 and 1 John 3:18; 4:7-21).

B. Romans 12 is very similar in content and structure to 1 Corinthians 12-13. Immediately after the discussion of spiritual gifts comes a warning about pride and an emphasis on practical lifestyle love.

C. The context deals with
1. our relations with other Christians (cf. Romans. 12:9-13). This is also discussed in detail in Romans14:1-15:13 and in 1 Corinthians. 8:11; 10:23-33

2. our relations with unbelievers or even more probably, other Christians with whom there is a conflict (cf.12:14-21). This section seems to reflect Jesus' Sermon on the Mount (cf. Matthews. 5-7).
3. this division of the passage is somewhat artificial because these areas (relationships) overlap
D. This passage is dominated by ongoing, lifestyle commands (present active imperatives, cf. Romans. 12:4 [thrice], 16, 20 [twice], 21 [twice] and by present active participles used in the sense of imperatives seventeen times). Salvation is a free gift of the grace of God through the finished work of Christ and the wooing of the Spirit, but once received, it is a costs-everything commitment and lifestyle! Calling Jesus "Lord" is not a metaphor (cf. Luke 6:46)!
E. This passage also has several present participles used in the sense of imperatives with the negative particle which usually means to stop an act already in process, Romans. 12:14, 16 (twice), 17, 19 and 21. Christians were already living out of bounds! In one sense sin can be defined as taking God's gifts beyond their God-given bounds.
F. Christianity must be "open"- open-minded, open-handed, open-hearted and open-doored (cf. James 2).
WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: ROMANS 12:9-13

Romans 12:9
9Let love be without hypocrisy. Abhor what is evil; cling to what is good. 10Be devoted to one another in brotherly love; give preference to one another in honor; 11not lagging behind in diligence, fervent in spirit, serving the Lord; 12rejoicing in hope, persevering in tribulation, devoted to prayer, 13contributing to the needs of the saints, practicing hospitality.

12:9 "Let love be without hypocrisy" In the Greek text there were no linking words (asyndeton) in this context which was very unusual in Koine Greek. It might reflect the Hebrew grammatical form behind the Beatitudes of Matthew 5. This grammatical form would emphasize each one of the phrases as a stand-alone truth.
"Hypocrisy" was a theatrical term for "speaking behind a mask." Love must not be play acting or counterfeit (cf. 2 Corinthians. 6:6). Love is the characteristic of believers (cf. John 13:34-35; 15:12,17; 1 John 3:11,18; 4:7-21) because it is the character of God.
 "abhor what is evil" This is a present active participle used in the sense of an imperative. Believers need to be surprised and revolted by evil (cf. 1 Thess. 5:21-22). Often we are only surprised by the consequences that directly impact our lives.
NASB, NKJV"cling to what is good"
NRSV"hold fast to what is good"
TEV"hold on to what is good"
NJB"stick to what is good"
This is a present passive (but used in a middle sense) participle used in the sense of an imperative-"be glued to" (cf. LXX of Genesis0 2:24; Acts 8:29 and also Phil. 4:8; 1 Thess. 5:21-22). Notice the necessity of diligence and perseverance!

Romans 12:10
NASB"Be devoted to one another in brotherly love"
NKJV"Be kindly affectionate to one another with brotherly love"
NRSV"Love one another with mutual affection"
TEV"Love one another warmly as Christians"
NJB"Love each other as much as brothers should"
This was a compound Greek term (phileō + storge) combining "brotherly love" with "family love" and is used only here in the NT. Christians are a family. We are commanded to love one another (cf. 1 Thess. 4:9).
This is the first of a series of datives which were placed first in the Greek sentence for emphasis.
NASB"give preference to one another in honor"
NKJV"in honor giving preference to one another"
NRSV"outdo one another in showing honor"
TEV"and be eager to show respect for one another"
NJB"have a profound respect for each other"
This is a present middle (deponent) participle used in the sense of an imperative. Believers must treat other covenant partners as more important than themselves (cf. Eph. 4:2; Phil. 2:3).

Romans 12:11
NASB"not lagging behind in diligence"
NKJV"not lagging in diligence"
NRSV"do not lag in zeal"
TEV"work hard and do not be lazy"
NJB"work for the Lord with untiring effort"
True love produces great energy (cf. Gal. 6:9).
NASB, NKJV"fervent in spirit"
NRSV"ardent in spirit"
TEV"with a heart full of devotion"
NJB"with great earnestness of spirit"
This is a present active participle used in the sense of an imperative. It is literally "to boil." This could refer to the regenerated human spirit or the indwelling Holy Spirit (RSV, cf. Acts 18:25; Rev. 3:15-16).
 "serving the Lord" This is a present active participle used in the sense of an imperative. There is a manuscript variation here. Some of the western family of Greek manuscripts (MSS D*,3, F, and G) read "in time" (kairos) instead of "in the Lord" (kurios). The variant would emphasize serving the Lord and His church as the opportunity arises (cf. John 9:4; Eph. 5:16).
In all probability the confusion occurred because kurios was misunderstood or misread. The best and oldest Greek manuscripts P46, א, A, and B have "serving the Lord." The UBS4 rates "Lord" as "certain" (A).

Romans 12:12 "rejoicing in hope"This is a present active participle used in the sense of an imperative (cf. Rom. 5:2).
The term "hope" was often used in connection with the Second Coming (cf. Rom. 5:2; 8:24; 15:13; 1 Thess. 5:8). It is not hope in the English sense of a wish, but in the NT sense of a certain event, but with an ambiguous time element. See full notes at Rom. 4:18 and 5:2.
▣ "persevering" This is a present active participle used in the sense of an imperative. The term means "active, voluntary, steadfast endurance."
▣ "in tribulation" As in Rom. 5:3,5 "hope" was linked to tribulation (thlipsis). This is the norm for followers of Christ in a fallen world (cf. Matt. 5:10-12; John 16:1-3; 17:14; Acts 14:22; Romans. 5:3-4; 8:17; 2 Corinthians. 4:16-18; 6:3-10; 11:23-30; Philippians. 1:29; 1 Thess. 3:3; 2 Timothy. 3:12; James 1:2-4; 1 Peter. 4:12-16). We must not seek it nor shun it!
▣ "devoted to prayer" This is a present active participle used in the sense of an imperative. Prayer is a spiritual discipline and gift that recognizes God's active hand in history. Believers can affect a loving Heavenly Father. God has chosen to limit Himself to the prayers of His children (cf. Acts 1:14; 2:42; 6:4; Ephesians. 6:18-19; Colossians. 4:2). This makes prayer an awesome responsibility.

Romans 12:13
NASB, NRSV"contributing to the needs of the saints"
NKJV"distributing to the needs of the saints"
TEV"share your belongings with your needy fellow Christians"
NJB"share with any of God's holy people who are in need"
The Greek verb koinōneō means "fellowship with." This term has a wide range of meaning for Paul. It includes both fellowship in the gospel and physical needs (cf. Gal. 6:6). It is even used of sharing Christ's suffering (cf. Phil. 3:8-10; 1 Pet. 4:13) and Paul's (cf. Phil. 4:14). To be united with Christ meant to be united with His people at every level! See SPECIAL TOPIC: SAINTS at Rom. 1:7.
This is a present active participle used in the sense of an imperative (cf. Proverbs. 3:27; Galatians. 6:10). Believers are to work hard so as to have more for others, in Jesus' name (cf. 2 Corinthians. 8:11-12; Ephesians. 4:28).
▣ "practicing hospitality" This is a present active participle used in the sense of an imperative. It is literally "pursuing hospitality" (see note at Romans. 14:19, cf. 1 Timothy. 3:2; Titus 1:8; Hebrews. 13:2; 1 Peter. 4:9). This ministry was extremely important in the early church because of the evil reputation of "inns." This primarily referred to the housing and feeding itinerant Christian ministers.

Romans 12:14
14Bless those who persecute you; bless and do not curse. 15Rejoice with those who rejoice, and weep with those who weep. 16Be of the same mind toward one another; do not be haughty in mind, but associate with the lowly. Do not be wise in your own estimation. 17Never pay back evil for evil to anyone. Respect what is right in the sight of all men. 18If possible, so far as it depends on you, be at peace with all men. 19Never take your own revenge, beloved, but leave room for the wrath of God, for it is written, "Vengeance is Mine, I will repay," says the Lord. 20"But if your enemy is hungry, feed him, and if he is thirsty, give him a drink; for in so doing you will heap burning coals on his head." 21Do not be overcome by evil, but overcome evil with good.
12:14 "bless those who persecute you" This is a present active imperative used twice in this verse. We get the English term "eulogy" from this term, "bless" (cf. Matthews. 5:44; Luke 6:28; 1 Corinthians. 4:12; James 3:9-12; 1 Peter. 3:9). In P46 (The Chester Beatty Papyri) and manuscript B (Vaticanus), "you" is left out making the statement much more inclusive or to put it another way, a much more general statement. For "persecute" see note at Romans. 14:9.
▣ "do not curse" This is a present middle (deponent) imperative with the negative particle, which usually means to stop an act already in process. This refers to calling God's name in prayer for vengeance (similar to the curses of 1 Cor. 12:3). This does not refer to profanity (cf. Ephesians. 4:29; 1 Peter. 3:9).

Romans 12:15
 "rejoice with those people who rejoice, and weep with those who weep" These two present infinitives are used in the sense of imperatives. Christians are a family. Believers are not in competition, but must treat each other in family love. Because of the context of Romans. 12:14-21 it is even possible that this reflects the believer's response to the unbelieving community using cultural opportunities or circumstances for evangelistic opportunities.

Romans 12:16
NASB, NKJV"Be of the same mind toward one another"
NRSV"Live in harmony with one another"
TEV"Have the same concern for everyone"
NJB"Treat everyone with equal kindness"
This is a present active participle used in the sense of an imperative (cf. Romans. 15:5; 2 Corinthians. 13:11; Philippians. 2:2). Verse 16 may be viewed in relation to the conflict between
1. believing Jews and believing Gentiles in the Roman Church (cf. Romans. 11:13-24)
2. the age-old conflict between economic classes
3. the differing spiritual gifts
4. generational traditions and personal preferences
▣ "do not be haughty in mind, but associate with the lowly" This is a present active imperative with the negative particle, which usually means to stop an act already in process.
The term "lowly" can be masculine or neuter. If it is neuter then the translation should read "accept humble duties"; if masculine, "associate with poor or humble people."
▣ "Do not be wise in your own estimation" This is a present middle (deponent) imperative with the negative particle, which usually means stop an act already in process (cf. Proverbs. 3:7; Isaiah. 5:21; 1 Corinthians. 10:12; Galatians. 6:3). Believers must not act superior to each other or arrogantly toward the unbelieving community.

Romans 12:17
"Never pay back evil for evil to anyone" This is a present active participle used in the sense of an imperative with the negative particle, which meant stop an act already in process. It is up to God to set things straight, not believers (cf. Proverbs. 20:22; 24:29; Matthews. 5:38-48; Luke 6:27; 1 Thess. 5:15; 1 Peter. 3:9).
▣ "Respect what is right in the sight of all men" This is a present middle participle used in the sense of an imperative (cf. 2 Corinthians. 8:21; 1 Thess. 5:22; and 1 Timithy. 3:7). This may be an allusion to Proverbs. 3:4 in the Septuagint (LXX). Believers live with an eye toward evangelizing unbelievers. We should do nothing that would offend or alienate an unbeliever (cf. 1 Corinthians. 9:19-23). Even our deepest convictions must be expressed in loving ways.

Romans 12:18
"If possible, so far as it depends on you, be at peace with all men" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes. It is followed in the next clause by a present active participle used in the sense of an imperative. This is not always the believer's choice, but the grammar implies that it is often possible (cf. Mark 9:50; 2 Corinthians. 13:11; 1 Thess. 5:13).

Romans 12:19
 "Never take your own revenge" This is a present active participle with the negative particle used in the sense of an imperative, which usually means stop an act already in process. God will set it straight one day (cf. Leveticus. 19:18; Deut. 32:35; Hebrews. 10:30).
▣ "for it is written" This is a perfect passive indicative, which is a Semitic idiomatic way of referring to inspired Scripture. This idiom of inspiration is paralleled to "as the Lord says" (cf. 1 Corinthians. 14:21 and 2 Corinthians. 6:17). This is a quote from Deut. 32:35.

Romans 12:20
"But if your enemy" This is a third class conditional sentence which meant potential future action. Enemies will come!

▣ "heap burning coals on his head" This is an allusion to Proverbs. 25:21-22. The theories of interpretation are:
1. This was a cultural idiom possibly from Egypt which meant that kindness is the best way to turn an enemy into a friend. It is still the Christian response to entrenched evil (cf. Matthews. 5:44).
2. "Burning coals" seem to represent shame at one's improper actions which are so clearly revealed in light of another's love and forgiveness (cf. Ambrosiaster, Augustine and Jerome).
3. Origen and Chrysostom said this refers to Christian kindness which causes God to judge even more severely the unrepentant (cf. the Jerome Biblical Commentary, vol. 2, p. 326).
All the above theories are only that. The key is in Paul's summary statement in Romans. 12:21.

Romans 12:21
 "Do not be overcome by evil but overcome evil with good" This is a present passive imperative and present active imperative. Our response to unfair treatment will determine and reflect the level of our own inner peace and joy. Bitterness is a spiritual cancer. Believers must give it to God.
▣ "evil" This is either masculine and, therefore, a reference to the evil one (see Special Topic at Rom. 16:20), or it could be neuter and refer to evil in general (cf. Romans. 12:9; 1 Thess. 5:21-22). This is a common NT ambiguity (cf. Matthews. 5:37; 6:13; 13:19,28; John 17:15; 2 Thess. 3:3; 1 John 2:13-14; 3:12; 5:18-19).
It must be remembered that the purpose of these new attitudes and actions is evangelism!
DISCUSSION QUESTIONS FOR VERSES 9-21
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why are there so many present imperatives with the negative particle in Rom. 12:9-21?
2. List all of the commands in these verses separately in a column. They are an awesome list of what practical, daily Christlikeness involves!
3. Why is it so difficult to determine which verses refer to Christians' treatment of other believers and which refer to their treatment of unbelievers?

Never Avenge Yourselves Leave the Wrath To God

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Let God Take His Wrath Upon Those Who Sin Against Him

Charles e Whisnant, Pastor/Teacher

Romans 12:19 Never take your own revenge, beloved, but leave room for the wrath of God, for it is written, "VENGEANCE IS MINE, I WILL REPAY," says the Lord.

Never 3361 yourselves 1438 avenging 1556 beloved 27 but 235 give 1325 place 5117 to wrath 3709 it has been written 1125 indeed 1063 Mine (is) 1473 vengeance 1557 will repay 467 says (the) 3004 Lord 2962

KJV: Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.

Leviticus 19:18; 1 Samuel 25:26,33; Proverbs 24:17, 18, 19,29; Ezekiel 25:12)

Never - The English definition of never is not ever; not at any time; at no time. It refers to the past or the future.

Beloved (27) (agapetos from agapao = love; agape) means beloved, dear, very much loved.

Do Not Take revenge (1556) Webster's) = to avenge (as oneself) usually by retaliating in kind or degree; to inflict injury in return for (revenge an insult); To inflict pain or injury in return for an injury received. Revenge is an action of inflicting harm or damage on someone else in retaliation forharm or damage inflicted on you., _{http://www.yourdictionary.com/revenge}

Vengeance is something done in revenge. punishment inflicted in retaliation for an injury or offense; retribution - the dispensing or receiving of reward or punishment especially in the hereafter . Payback, resprisal, requital, retaliation, retribution, revenge. _{http://www.merriam-webster.com/dictionary/vengeance}

Forbidden Leviticus 19:18; Proverbs 24:29; Romans 12:17,19; 1 Thessalonians 5:15; 1 Peter 3:9

BUT LEAVE ROOM FOR THE WRATH OF GOD:

But - Here Paul presents the Spirit enabled, supernatural contrast.

Give place unto wrath.—It seems best to understand this of “the wrath of God” (indicated in the Greek, here as elsewhere, by the use of the article). Stand aside yourself as a mere spectator, and let the wrath of God have free course to accomplish itself as He shall think well. The other most plausible interpretation would be, “Give room to the wrath of your adversary; let it spend itself; resist not evil,” etc., as in Matthew 5:39. The sense, “Allow time for your own anger to cool,” cannot be got out of the Greek. The view first stated is to be preferred.

Wrath (3709 to swell. conveys the picture of a swelling which eventually bursts, and thus describes an anger that proceeds from one’s settled nature. Does not refer to uncontrollable anger to which men are so prone but to God's settled indignation and controlled passionate hostile feeling toward sin in all its various manifestations. Settled indignation means that God’s holiness cannot and will not coexist with sin in any form whatsoever Is not the momentary, emotional, and often uncontrolled anger (thumos - 2372) to which human beings are prone. Is used primarily of God's holy, righteous wrath but occasionally refers to the wrath of men (see Ephesians 4:31)

FOR IT IS WRITTEN: (Deuternomy 32:35 Proverbs 25:21,22 cp Matthew 5:43-47)

For (gar) is a term of explanation = always pause, ponder and query "for" when it is used as a term of explanation, relying on your Teacher, the Spirit, to give you illumination to the meaning of the text and context.

It is written -God said it, that settles it, whether I believe it or not! It is written should put a stop to every complaint or excuse.

Written is in the perfect tense (gegraphtai) which emphasizes the lasting and binding authority of that which was written. It has been written at some point in time in the past (cf Lv 11:44, 19:2, 20:7 were originally inscribed with a stylus by Moses probably on clay tablets under the inspiration of the Holy Spirit circa 1500BC) and it "stands" written.

VENGEANCE IS MINE, I WILL REPAY, SAYS THE LORD: (Ro 13:4; Deuteronomy 32:35,43; Psalms 94:1-3; Nahum 1:2,3; Hebrews 10:30

Do not be deceived, (present imperative + negative ~ stop being deceived, implying some already were being deceived - remember too that when we are deceived, by definition we don't even know it!

The natural instinct is to answer enmity with enmity, and kindliness with kindliness. There are many people of whom we think well and like, for no other reason than because we believe that they think well of and like us. Such a love is really selfishness. In the same fashion, dislike, and alienation on the part of another naturally reproduce themselves in our own minds. A dog will stretch its neck to be patted, and snap at a stick raised to strike it. It requires a strong effort to master this instinctive tendency, and that effort the plainest principles of Christian morality require from us all. The precepts in our text are in twofold form, negative and positive; and they are closed with a general principle, which includes both these forms, and much more besides.

I. We deal with the negative precept.

'Avenge not yourselves, beloved, but give place unto wrath.' Do not take the law into your own hands, but leave God's way of retribution to work itself out.

II. Take the positive, -- Follow God's way of meeting hostility with beneficence.

The great object which every Christian man is bound to have in view is to win over the enemy and melt away misconceptions and hostility. It is not from any selfish regard to one's own personal ease that we are so to act, but because of the sacred regard which Christ has taught us to cherish for the blessing of peace amongst men, and in order that we may deliver a brother from the snare, and make him share in the joys of fellowship with God.

III. In all life meet and conquer evil with good.

It implies that in all our lives we have to fight evil, and that it conquers, and we are beaten when we are led to do it. It is only conquered by being transformed into good. We overcome our foes when we win them to be lovers.

ROMANS 12:6-21 BEHAVE LIKE A CHRISTIAN

Charles e Whisnant, Pastor/Teacher

Rivers of Joy Baptist Church, Minford, Ohio

Behave Like a Christian

⁹ Let love be without hypocrisy. Abhor what is evil. Cling to what is good. ¹⁰ Be kindly affectionate to one another with brotherly love, in honor giving preference to one another; ¹¹ not lagging in diligence, fervent in spirit, serving the Lord; ¹² rejoicing in hope, patient in tribulation, continuing steadfastly in prayer^{; 13} distributing to the needs of the saints, given to hospitality.¹⁴ Bless those who persecute you; bless and do not curse. ¹⁵ Rejoice with those who rejoice, and weep with those who weep. ¹⁶ Be of the same mind toward one another. Do not set your mind on high things, but associate with the humble. Do not be wise in your own opinion.¹⁷ Repay no one evil for evil. Have regard for good things in the sight of all men. ¹⁸ If it is possible, as much as depends on you, live peaceably with all men. 1⁹ Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, “Vengeance is Mine, I will repay,” says the Lord. ²⁰ Therefore“If your enemy is hungry, feed him; If he is thirsty, give him a drink;For in so doing you will heap coals of fire on his head.”

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1. ⁹Love must be completely sincere. Let love be genuine. Let Love be without hypocrisy.
2. Hate what is evil. Abhor what is evil
3. Hold on to what is good. Cling to what is good
4. ¹⁰Love one another warmly as Christians, Be kindly affectionate to one another with brotherly love,
5. Be eager to show respect for one another. in honor giving preference to one another
6. ¹¹Work hard and do not be lazy. not lagging in diligence, fervent in spirit,;
7. Serve the Lord with a heart full of devotion. Serving the Lord fervent in spirit
8. ¹²Let your hope keep you joyful, rejoicing in hope,
9. Be patient in your troubles, and patient in tribulation
10. Pray at all times. Continuing steadfastly in prayer
11. ¹³Share your belongings with your needy fellow Christians, distributing to the needs of the saints
12. And open your homes to strangers. given to hospitality
13. ¹⁴ Ask God to bless those who persecute you—yes, ask him to bless, not to curse. Bless those who persecute you; bless and do not curse.
14. ¹⁵ Be happy with those who are happy, weep with those who weep. Rejoice with those who rejoice, and weep with those who weep
15. ¹⁶ Have the same concern for everyone. Be of the same mind toward one another.
16. Do not be proud, but accept humble duties. Do not set your mind on high things, but associate with the humble.
17. Do not think of yourselves as wise. Do not be wise in your own opinion
18. ¹⁷If someone has done you wrong, do not repay him with a wrong. Repay no one evil for evil. Have regard for good things in the sight of all men.
19. Try to do what everyone considers to be good. Have regard for good things in the sight of all men.
20. ¹⁸Do everything possible on your part to live in peace with everybody. If it is possible, as much as depends on you, live peaceably with all men
21. ¹⁹ Never take revenge, my friends, but instead let God's anger do it. For the scripture says, “I will take revenge, I will pay back, says the Lord.” Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, “Vengeance is Mine, I will repay,” says the Lord
22. ²⁰ Instead, as the scripture says: “If your enemies are hungry, feed them; if they are thirsty, give them a drink; for by doing this you will make them burn with shame.” Therefore“If your enemy is hungry, feed him; If he is thirsty, give him a drink;For in so doing you will heap coals of fire on his head.”
23. ²¹Do not let evil defeat you; instead, conquer evil with good. Do not be overcome by evil, but overcome evil with good.

Spiritual Gifts Romans 12 Video Charles e Whisnant

Romans 12 Spiritual Gift sermon video

Part One

Part 2

Part 3

Romans 12 Key to Serving the Lord

Last Sunday we began the twelfth chapter of Romans:  We gave the reason why chapter 1 to 1l were necessary and then we gave reasons why chapters 12=16 are necessary


There there is justification there will be sanctification in our lives.  But so often it seems there is so little sanctification been practice in the lives of many Christians.  So many  people seem to be living at the low end of the Christians life, so little victory over sin, the flesh and the world!  Many it seems live in a defeated  state of mind, and life. 

Romans 12 is going to help us learn what we need to do to have a victory over sin, the flesh, the world and have a life that is pleasing to the Lord.

After 200 sermons on Romans chapters 1 to 11, a lot has been said, and I hope a lot has been learned about the work of God.  We have covered so much about the doctrine of salvation, justification and adoption and election and many other doctrines, teachings of God, Christ and the Holy Spirit. 

Now its time to apply what we have learned.  Its time now to give back what we have learned, we now need to render to God the service that is due to  God and bring Him glory.   "the giving of oneself totally to the Lord.

And  with that said  I will say in my own experience, that is not easy.  But I must say that is absolutely necessary if we are ever to know the fullness of the blessings of God and be able to render to God the service that is due to Him and bring Him glory.

Most Christians never really come to that place fully.

They flirt with the world, they flirt with the flesh. They flirt with their own personal indulgences and desires. They become victims of the philosophy and psychology of the world around them. They buy into the world's bag. They entertain themselves with the world's mode of entertainment. They think along the lines the world thinks. And so they never really come to the place of total commitment that is discussed in these two verses and therefore they forfeit the fullness of the blessing that God would have for them.

So we are going to talk this next several months that Paul is telling us how we should give ourselves to the service of the Lord.

Romans 12 Sermon Notes WORD STUDY OF "I Beseech:

Robertson's Word Pictures in the New Testament: Strong's,
Romans 12

Verse 1
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:

Strong's Concordance
I beseech 3870  you   http://bibleapps.com/greek/3870.htm
Lexicon
parakaleó: to call to or for, to exhort, to encourageOriginal Word: παρακαλέω
Part of Speech: Verb
Transliteration: parakaleó
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).

II. to address, speak to (call to, call on), which may be done in the way of exhortation, entreaty, comfort, instruction, etc.; hence, result a variety of senses, on which see Knapp, Scripto varii arg. edition 2, p. 117ff; cf. Fritzsche, Ep. ad Romans, i., p. 32f.

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.)