Romans Chapter 12 verse 1 Holy Bible

Romans 12 : 1 Bible Verse Songs

• Yours Alone by Phil Wickham
• Gracefully Broken by Tasha Cobbs
• In This Room by Kelontae Gavin
• I Surrender All by Jimmy Swaggart
• Cycles by Jonathan McReynolds
• Surrender by Jimi Cravity
• To God Alone by Aaron Shust
• White Flag by Chris Tomlin
• Laying It All Down by Crossroads Music
• Take My Life by Guy Penrod
• I Come To You More Than I Give by Kim Burrell
• Everything And Nothing Less by Chris McClarney
• O Church Arise (Arise, Shine) by Keith & Kristyn Getty + Chris Tomlin
• A Christian's Daily Prayer by Sovereign Grace Music
• Live to Worship by New Life Worship
• Lord I Offer My Life by Don Moen
• Living Sacrifice by Brandon Lake
• I'm The Sacrifice by Victoria Orenze
• Offering by Harborside Music
• Altar by Maverick City Music + Maryanne J. George
• On The Alter by Red Rocks Worship
• Beautiful Offering by Big Daddy Weave
• Beautiful Offering by Big Daddy Weave
• If I Could Have Anything by Housefires

Pulpit Commentary

Pulpit CommentaryVerse 1 - Romans 14:23. - III. HORTATORY. (See summary of contents, p. 17.) It is St. Paul's way to supplement his doctrinal treatises with detailed practical directions as to the conduct that should of necessity ensue on belief in the doctrines propounded. So also in Ephesians 4:1, etc., where, as here, he connects his exhortations with what has gone before by the initiatory παρακαλῶ οϋν. Beyond his exposition of the truth for its own sake, he has always a further practical aim. Saving faith is ever with him a living faith, to be shown by its fruits. Nor, according to him, will these fruits follow, unless the believer himself does his part in cultivating them: else were these earnest and particular exhortations needless. If, on the one hand, he is the great assertor of our salvation being through faith and all of grace, he is no less distinct for the necessity of works following, and of the power of man's free-will to use or resist grace; cf. 1 Corinthians 15:10, where, speaking of himself, he does not mean to say that grace had made him what he was in spite of himself, but that grace had not been in vain, because he himself had worked with grace. All was of grace, but he himself had laboured, assisted by grace working with him. It will be observed how comprehensive is the survey of Christian duty that here follows, reaching to all the relations of life, as well as to internal disposition. Verse 1 - Romans 13:14. - E. Various practical duties enforced. Verse 1. - I beseech you therefore, brethren (he does not command, as did Moses in the Law; he beseeches; he is but a fellow-servant, with his brethren, of Christ; he does not "lord it over God's heritage" (cf. 1 Peter 5:3), but trusts that they will of their own accord respond to "the mercies of God" in Christ, which he has set before them), by the mercies of God ("Qui misericordia Dei recte movetur in omnem Dei voluntatem ingreditur. At anima irae obnoxia vix quiddam juvatur adhortationibus," Bengel), that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. The verb παραστῆσαι is the usual one for the presenting of sacrificial animals at the altar (Xen., 'Anab.,' 6:1.22; Lucian, 'De Sacrif.,' 13. The LXX in Leviticus 16:7, 10, has στήσει. Cf. Luke 2:22: Colossians 1:22, 28, and supra, 6:13). Our bodies are here specified, with probable reference to the bodies of victims which were offered in the old ritual. But our offering differs from them in being "a living sacrifice," replete with life and energy to do God's will (cf. Psalm 40:6, 7, 8, and Hebrews 10:5, 6, 7), yea, and oven inspired with a new life - a life from the dead (Romans 6:13). Further, the thought is suggested of the abuse of the body to uncleanness prevalent in heathen society (cf. Romans 1:24). The bodies of Christians are "members of Christ," "temples of the Holy Ghost," consecrated to God, and to be devoted to his service (cf. 1 Corinthians 6:15, etc.); and not in heart only, but in actual life, of which the body is the agent, we are to offer ourselves, after the example of Christ. Your reasonable service (τὴν λογικὴν λατρείαν ὑμῶν) must be taken in apposition to "present your bodies, rather than to "sacrifice," it being the act of offering, and not the thing offered. that constitutes the λατρεία. This word is especially used for the ceremonial worship of the Old Testament (cf. Exodus 12:25, 26; Exodus 13:5; Romans 9:4; Hebrews 8:5; Hebrews 9:1, 6, 9; Hebrews 10:2; Hebrews 13:10), the counterpart of which in Christians is, according to St. Paul, not ceremonial service, but rather that of a devoted life (cf. Acts 27:23; Romans 1:9; Philippians 3:3; 2 Timothy 1:3; Hebrews 41:28). The epithet λογικὴν has been variously understood. It probably means rational, denoting a moral and spiritual serving of God, in implied opposition to mechanical acts of outward worship. "Respectu intellectus et voluntatis" (Bengel). It may be taken to express the same idea as οἱ Πνεῦματι Θεῷ λατρεύοντες (Philippians 3:3), and πνευματικὴν θυσίαν (1 Peter 2:7; cf. John 4:24). Though the offering of the body is being spoken of, yet "bodily self-sacrifice is an ethical act" (Meyer). Cf. 1 Corinthians 6:20. The word itself occurs in the New Testament only here and in 1 Peter 2:2, where its meaning, though obscure, may be similar.

Ellicott's Commentary

Ellicott's Commentary for English ReadersXII.(1) At this point the Apostle turns from the speculative, or doctrinal, portion of his Epistle, and begins a series of practical exhortations to his readers as to their lives as Christians. In the first two verses of the chapter he speaks of this in general terms, but then goes on to give a number of special precepts in no very distinct arrangement or order.Therefore.--We may well believe that the Apostle having brought his argument up to a climax at the close of the last chapter, would make a pause in his dictation, and perhaps not resume it until another sitting. The one prevailing impression left on his mind, both by the argument just ended and by the whole previous portion of the Epistle, is a profound sense of the merciful and benevolent purposes of God, who, out of seeming evil, only educes the highest good. This sense is still strong upon him, and he makes it the link of transition by which the earnest practical exhortations which follow are bound to what precedes. The sequence is as much one of feeling as of ratiocination.Your bodies.--Not merely a periphrasis for "yourselves," but in the strict sense "your bodies," i.e., the very part of you which is apt to be "an occasion of falling." The Apostle takes the two main parts of human nature separately. In this verse he deals with the bodies of men, in the next verse with the "mind," or the intellectual and spiritual faculties.A living sacrifice.--"How is the body to become a sacrifice? Let thine eye look upon no evil thing, and it hath become a sacrifice; let thy tongue speak nothing filthy, and it hath become an offering; let thy hand do no lawless deed, and it hath become a whole burnt offering. But this is not enough, we must do good works also; let the hand do alms, the mouth bless them that despitefully use us, and the ear find leisure evermore for the hearing of Scripture. For sacrifice can be made only of that which is clean; sacrifice is a firstfruit of other actions. Let us, then, from our hands, and feet, and mouth, and all our other members, yield a firstfruit unto God" (St. Chrysostom).The idea contained in sacrifice is that of dedication. We are to dedicate our bodies to God. But there is to be this distinction between the old Jewish sacrifices and the Christian sacrifice: the one was of dead animals, the other of the living man. The worshipper must offer, or present, before God, himself, with all his living energies and powers directed consciously to God's service.Holy, acceptable unto God.--The qualification sought for in the Jewish sacrifices was that they were to be unblemished, without spot. In like manner the Christian's sacrifice must be holy and pure in God's sight, otherwise it cannot be acceptable to Him.Reasonable service.--The English phrase is somewhat ambiguous. It might mean "a service demanded by reason." Such, however is not the sense of the Greek, but rather "a service of the reason," i.e., a service rendered by the reason. Just as under the old dispensation the mind expressed its devotion through the ritual of sacrifice, so now under the new dispensation its worship takes the form of a self-dedication; its service consists in holiness of life, temperance, soberness, and chastity.