Therefore links this practical appeal to the whole of the sublime argument, which reaches its climax in the previous chapter. It is easier to die once for God than to live always the surrendered life. But nothing so pleases God as daily surrender, the sacrificed and yielded will tied by cords to His altar. Such an attitude is the only reasonable one we can assume. If God be all we profess to believe, He is worthy of all we are. But we are reminded that the world is ever seeking to mold us to its will, and we need the renewing grace of the Holy Spirit, that we may withstand its baleful influence. We need to be transformed-that is, transfigured-by the renewing of our mind. Please God, and you will be pleased with the will of God.
Notice in Romans 12:3 that God deals out according to the measure of our faith. Let us ask that it may be "pressed down and running over." In proportion as we are united to the head, we are members of one another. We may not recognize each other, or be recognized by the world as one, but in His sight there is only one body, Romans 12:5. Let each learn what he can do best, and devote his best to it. To give or rule aright is equally a gift with teaching. [source]
Chapter Summary: Romans 12
1God's mercies must move us to offer ourselves 3No man must think too well of himself; 6but everyone attend to the calling wherein he is placed 9Love, and many other duties are required of us 19Revenge is especially forbidden
Greek Commentary for Romans 12:7
Let us give ourselves [] . There is no verb in the Greek. We must supply δωμεν εαυτους dōmen heautous or some such phrase. [source]
Or he that teacheth [ειτε ο διδασκων] Here the construction changes and no longer do we have the accusative case like διακονιαν diakonian (general word for Christian service of all kinds including ministers and deacons) as the object of εχοντες echontes but the nominative articular participle. A new verb must be supplied of which ο διδασκων ho didaskōn is the subject as with the succeeding participles through Romans 12:8. Perhaps in each instance the verb is to be repeated from the participle like διδασκετω didasketō here (let him teach) or a general term ποιειτω poieitō (let him do it) can be used for all of them as seems necessary before “with liberality” in Romans 12:8 He that ruleth (ο προισταμενος ho proistamenos). “The one standing in front” for which see note on 1 Thessalonians 5:12. With diligence “In haste” as if in earnest (Mark 6:25; 2 Corinthians 7:11., 2 Corinthians 8:8,2 Corinthians 8:16), from σπευδω speudō to hasten. Again Romans 12:11. With cheerfulness (εν ιλαροτητι en hilarotēti). Late word, only here in N.T., from ιλαρος hilaros (2 Corinthians 9:7) cheerful, hilarious. [source]
He that ruleth [ο προισταμενος] “The one standing in front” for which see note on 1 Thessalonians 5:12. [source]
With cheerfulness [εν ιλαροτητι] Late word, only here in N.T., from ιλαρος hilaros (2 Corinthians 9:7) cheerful, hilarious. [source]
Ministering [διακονίᾳ] Let us wait on is supplied. Lit., or ministry in our ministry. The word appears in the New Testament always in connection with the service of the Christian Church, except Luke 10:40, of Martha's serving; Hebrews 1:14, of the ministry of angels, and 2 Corinthians 3:7, of the ministry of Moses. Within this limit it is used, 1. Of service in general, including all forms of christian ministration tending to the good of the christian body (1 Corinthians 12:5; Ephesians 4:13; 2 Timothy 4:11). Hence, 2. Of the apostolic office and its administration; (a) generally (Acts 20:24; 2 Corinthians 4:1; 1 Timothy 1:12); or (b) defined as a ministry of reconciliation, of the word, of the Spirit, of righteousness (2 Corinthians 5:18; Acts 6:4; 2 Corinthians 3:8,2 Corinthians 3:9). It is not used of the specific office of a deacon; but the kindred word διάκονος occurs in that sense (Philemon 1:1; 1 Timothy 3:8,1 Timothy 3:12). As the word is employed in connection with both the higher and lower ministrations in the Church (see Acts 6:1,Acts 6:4), it is difficult to fix its precise meaning here; yet as it is distinguished here from prophecy, exhortation, and teaching, it may refer to some more practical, and, possibly, minor form of ministry. Moule says: “Almost any work other than that of inspired utterance or miracle-working may be included in it here.” So Godet: “An activity of a practical nature exerted in action, not in word.” Some limit it to the office of deacon. [source]
1 Corinthians 12:28In the church [en tēi ekklēsiāi)] The general sense of αποστολους ekklēsia as in Matthew 16:18 and later in Colossians 1:18,Colossians 1:24; Ephesians 5:23,Ephesians 5:32; Hebrews 12:23. See list also in Ephesians 4:11. See note on Matthew 10:2 for προπητας apostolous the official title given the twelve by Jesus, and claimed by Paul though not one of the twelve. Prophets (διδασκαλους prophētas). For-speakers for God and Christ. See the list of prophets and teachers in Acts 13:1 with Barnabas first and Saul last. Prophets are needed today if men will let God‘s Spirit use them, men moved to utter the deep things of God. Teachers Old word from αποστολος didaskō to teach. Used to the Baptist (Luke 3:12), to Jesus (John 3:10; John 13:13), and of Paul by himself along with επειτα δυναμεις apostolos (1 Timothy 2:7). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See note on Ephesians 4:11. Then miracles (δυναμεισ ιαμητων γλωσσων epeita dunameis). Here a change is made from the concrete to the abstract. See the reverse in Romans 12:7. See these words (γλωσσων dunameisαντιλημπσεις iamētōnαντιλαμβανομαι glōssōn) in 1 Corinthians 12:9,1 Corinthians 12:10 with κυβερνησεις glōssōn last again. But these two new terms (helps, governments). Helps Old word, from Κυβερνητης antilambanomai to lay hold of. In lxx, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. Governments (επισχοποι kubernēseis). Old word from πρεσβυτεροι kubernaō (cf. οι προισταμενοι Kubernētēs in Acts 27:11) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops (οι ηγουμενοι episcopoi) or elders (presbuteroi), the outstanding leaders (hoi proistamenoi in 1 Thessalonians 5:12; Romans 12:8; hoi hēgoumenoi in Acts 15:22; Hebrews 13:7,Hebrews 13:17,Hebrews 13:24). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See note on Philemon 1:1 for both officers. [source]
1 Corinthians 12:28Then miracles [δυναμεισ ιαμητων γλωσσων] Here a change is made from the concrete to the abstract. See the reverse in Romans 12:7. See these words (γλωσσων dunameisαντιλημπσεις iamētōnαντιλαμβανομαι glōssōn) in 1 Corinthians 12:9,1 Corinthians 12:10 with κυβερνησεις glōssōn last again. But these two new terms (helps, governments). [source]
1 Corinthians 12:28Teachers [διδασκω] Old word from αποστολος didaskō to teach. Used to the Baptist (Luke 3:12), to Jesus (John 3:10; John 13:13), and of Paul by himself along with επειτα δυναμεις apostolos (1 Timothy 2:7). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See note on Ephesians 4:11. Then miracles (δυναμεισ ιαμητων γλωσσων epeita dunameis). Here a change is made from the concrete to the abstract. See the reverse in Romans 12:7. See these words (γλωσσων dunameisαντιλημπσεις iamētōnαντιλαμβανομαι glōssōn) in 1 Corinthians 12:9,1 Corinthians 12:10 with κυβερνησεις glōssōn last again. But these two new terms (helps, governments). Helps Old word, from Κυβερνητης antilambanomai to lay hold of. In lxx, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. Governments (επισχοποι kubernēseis). Old word from πρεσβυτεροι kubernaō (cf. οι προισταμενοι Kubernētēs in Acts 27:11) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops (οι ηγουμενοι episcopoi) or elders (presbuteroi), the outstanding leaders (hoi proistamenoi in 1 Thessalonians 5:12; Romans 12:8; hoi hēgoumenoi in Acts 15:22; Hebrews 13:7,Hebrews 13:17,Hebrews 13:24). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See note on Philemon 1:1 for both officers. [source]
Philippians 1:1Deacons [διακόνοις] The word means servant, and is a general term covering both slaves and hired servants. It is thus distinct from δοῦλος bond-servantIt represents a servant, not in his relation, but in his activity. In the epistles it is often used specifically for a minister of the Gospel, 1 Corinthians 3:5; 2 Corinthians 3:6; Ephesians 3:7. Here it refers to a distinct class of officers in the apostolic church. The origin of this office is recorded Acts 6:1-6. It grew out of a complaint of the Hellenistic or Graeco-Jewish members of the Church, that their widows were neglected in the daily distribution of food and alms. The Palestinian Jews prided themselves on their pure nationality and looked upon the Greek Jews as their inferiors. Seven men were chosen to superintend this matter, and generally to care for the bodily wants of the poor. Their function was described by the phrase to serve tables, Acts 6:2, and their appointment left the apostles free to devote themselves to prayer and the ministry of the word. The men selected for the office are supposed to have been Hellenists, from the fact that all their names are Greek, and one is especially described as a proselyte, Acts 6:5; but this cannot be positively asserted, since it was not uncommon for Jews to assume Greek names. See on Romans 16:5. The work of the deacons was, primarily, the relief of the sick and poor; but spiritual ministrations naturally developed in connection with their office. The latter are referred to by the term helps, 1 Corinthians 12:28. Stephen and Philip especially appear in this capacity, Acts href="/desk/?q=ac+6:8-11&sr=1">Acts 6:8-11. Such may also be the meaning of ministering, Romans 12:7. Hence men of faith, piety, and sound judgment were recommended for the office by the apostles, Acts 6:3; 1 Timothy 3:8-13. Women were also chosen as deaconesses, and Phoebe, the bearer of the epistle to the Romans, is commonly supposed to have been one of these. See on Romans 16:1. Ignatius says of deacons: “They are not ministers of food and drink, but servants ( ὐπηρέται , see on Matthew 5:25) of the Church of God” (“Epistle to Tralles,” 2). “Let all pay respect to the deacons as to Jesus Christ” (“Tralles,” 3). “Respect the deacons as the voice of God enjoins you” (“Epistle to Smyrna,” 8). In “The Teaching of the Twelve Apostles” the local churches or individual congregations are ruled by bishops and deacons. “Elect therefore for yourselves bishops and deacons worthy of the Lord; men meek and not lovers of money, and truthful and approved; for they too minister to you the ministry of the prophets and teachers. Therefore despise them not, for they are those that are the honored among you with the prophets and teachers” (xv., 1,2). Deaconesses are not mentioned. -DIVIDER-
-DIVIDER-
[source]
1 Timothy 5:8Provideth not for his own [των ιδιων ου προνοει] Condition of first class with ει ei and present active (or middle προνοειται pronoeitai) indicative of προνοεω pronoeō old verb, to think beforehand. Pauline word in N.T. only here, 2 Corinthians 8:21; Romans 12:7. With genitive case. [source]
2 Timothy 3:10Didst follow [παρηκολουτησας] First aorist active indicative of παρακολουτεω parakoloutheō for which see note on 1 Timothy 4:6. Some MSS. have perfect active παρηκολουτηκας parēkolouthēkas (thou hast followed). Nine associative-instrumental cases here after the verb (teaching, διδασκαλιαι didaskaliāi Romans 12:7; conduct, αγωγηι agōgēi old word here only in N.T.; purpose, προτεσει prothesei Romans 8:28; faith, πιστει pistei 1 Thessalonians 3:6; longsuffering, μακροτυμιαι makrothumiāi Colossians 1:11; persecutions, διωγμοις diōgmois 2 Thessalonians 1:4; sufferings, πατημασιν pathēmasin 2 Corinthians 1:6.). The two last items belong to 2 Timothy 3:11. [source]
Greek Commentary for Romans 12:7
. There is no verb in the Greek. We must supply δωμεν εαυτους dōmen heautous or some such phrase. [source]
Here the construction changes and no longer do we have the accusative case like διακονιαν diakonian (general word for Christian service of all kinds including ministers and deacons) as the object of εχοντες echontes but the nominative articular participle. A new verb must be supplied of which ο διδασκων ho didaskōn is the subject as with the succeeding participles through Romans 12:8. Perhaps in each instance the verb is to be repeated from the participle like διδασκετω didasketō here (let him teach) or a general term ποιειτω poieitō (let him do it) can be used for all of them as seems necessary before “with liberality” in Romans 12:8 He that ruleth (ο προισταμενος ho proistamenos). “The one standing in front” for which see note on 1 Thessalonians 5:12. With diligence “In haste” as if in earnest (Mark 6:25; 2 Corinthians 7:11., 2 Corinthians 8:8, 2 Corinthians 8:16), from σπευδω speudō to hasten. Again Romans 12:11. With cheerfulness (εν ιλαροτητι en hilarotēti). Late word, only here in N.T., from ιλαρος hilaros (2 Corinthians 9:7) cheerful, hilarious. [source]
“The one standing in front” for which see note on 1 Thessalonians 5:12. [source]
“In haste” as if in earnest (Mark 6:25; 2 Corinthians 7:11., 2 Corinthians 8:8, 2 Corinthians 8:16), from σπευδω speudō to hasten. Again Romans 12:11. With cheerfulness (εν ιλαροτητι en hilarotēti). Late word, only here in N.T., from ιλαρος hilaros (2 Corinthians 9:7) cheerful, hilarious. [source]
Late word, only here in N.T., from ιλαρος hilaros (2 Corinthians 9:7) cheerful, hilarious. [source]
Let us wait on is supplied. Lit., or ministry in our ministry. The word appears in the New Testament always in connection with the service of the Christian Church, except Luke 10:40, of Martha's serving; Hebrews 1:14, of the ministry of angels, and 2 Corinthians 3:7, of the ministry of Moses. Within this limit it is used, 1. Of service in general, including all forms of christian ministration tending to the good of the christian body (1 Corinthians 12:5; Ephesians 4:13; 2 Timothy 4:11). Hence, 2. Of the apostolic office and its administration; (a) generally (Acts 20:24; 2 Corinthians 4:1; 1 Timothy 1:12); or (b) defined as a ministry of reconciliation, of the word, of the Spirit, of righteousness (2 Corinthians 5:18; Acts 6:4; 2 Corinthians 3:8, 2 Corinthians 3:9). It is not used of the specific office of a deacon; but the kindred word διάκονος occurs in that sense (Philemon 1:1; 1 Timothy 3:8, 1 Timothy 3:12). As the word is employed in connection with both the higher and lower ministrations in the Church (see Acts 6:1, Acts 6:4), it is difficult to fix its precise meaning here; yet as it is distinguished here from prophecy, exhortation, and teaching, it may refer to some more practical, and, possibly, minor form of ministry. Moule says: “Almost any work other than that of inspired utterance or miracle-working may be included in it here.” So Godet: “An activity of a practical nature exerted in action, not in word.” Some limit it to the office of deacon. [source]
Aimed at the understanding. [source]
Reverse Greek Commentary Search for Romans 12:7
The general sense of αποστολους ekklēsia as in Matthew 16:18 and later in Colossians 1:18, Colossians 1:24; Ephesians 5:23, Ephesians 5:32; Hebrews 12:23. See list also in Ephesians 4:11. See note on Matthew 10:2 for προπητας apostolous the official title given the twelve by Jesus, and claimed by Paul though not one of the twelve. Prophets (διδασκαλους prophētas). For-speakers for God and Christ. See the list of prophets and teachers in Acts 13:1 with Barnabas first and Saul last. Prophets are needed today if men will let God‘s Spirit use them, men moved to utter the deep things of God. Teachers Old word from αποστολος didaskō to teach. Used to the Baptist (Luke 3:12), to Jesus (John 3:10; John 13:13), and of Paul by himself along with επειτα δυναμεις apostolos (1 Timothy 2:7). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See note on Ephesians 4:11. Then miracles (δυναμεισ ιαμητων γλωσσων epeita dunameis). Here a change is made from the concrete to the abstract. See the reverse in Romans 12:7. See these words (γλωσσων dunameisαντιλημπσεις iamētōnαντιλαμβανομαι glōssōn) in 1 Corinthians 12:9, 1 Corinthians 12:10 with κυβερνησεις glōssōn last again. But these two new terms (helps, governments). Helps Old word, from Κυβερνητης antilambanomai to lay hold of. In lxx, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. Governments (επισχοποι kubernēseis). Old word from πρεσβυτεροι kubernaō (cf. οι προισταμενοι Kubernētēs in Acts 27:11) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops (οι ηγουμενοι episcopoi) or elders (presbuteroi), the outstanding leaders (hoi proistamenoi in 1 Thessalonians 5:12; Romans 12:8; hoi hēgoumenoi in Acts 15:22; Hebrews 13:7, Hebrews 13:17, Hebrews 13:24). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See note on Philemon 1:1 for both officers. [source]
Here a change is made from the concrete to the abstract. See the reverse in Romans 12:7. See these words (γλωσσων dunameisαντιλημπσεις iamētōnαντιλαμβανομαι glōssōn) in 1 Corinthians 12:9, 1 Corinthians 12:10 with κυβερνησεις glōssōn last again. But these two new terms (helps, governments). [source]
Old word from αποστολος didaskō to teach. Used to the Baptist (Luke 3:12), to Jesus (John 3:10; John 13:13), and of Paul by himself along with επειτα δυναμεις apostolos (1 Timothy 2:7). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See note on Ephesians 4:11. Then miracles (δυναμεισ ιαμητων γλωσσων epeita dunameis). Here a change is made from the concrete to the abstract. See the reverse in Romans 12:7. See these words (γλωσσων dunameisαντιλημπσεις iamētōnαντιλαμβανομαι glōssōn) in 1 Corinthians 12:9, 1 Corinthians 12:10 with κυβερνησεις glōssōn last again. But these two new terms (helps, governments). Helps Old word, from Κυβερνητης antilambanomai to lay hold of. In lxx, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. Governments (επισχοποι kubernēseis). Old word from πρεσβυτεροι kubernaō (cf. οι προισταμενοι Kubernētēs in Acts 27:11) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops (οι ηγουμενοι episcopoi) or elders (presbuteroi), the outstanding leaders (hoi proistamenoi in 1 Thessalonians 5:12; Romans 12:8; hoi hēgoumenoi in Acts 15:22; Hebrews 13:7, Hebrews 13:17, Hebrews 13:24). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See note on Philemon 1:1 for both officers. [source]
Rev., ministration. See on Romans 12:7. [source]
The word means servant, and is a general term covering both slaves and hired servants. It is thus distinct from δοῦλος bond-servantIt represents a servant, not in his relation, but in his activity. In the epistles it is often used specifically for a minister of the Gospel, 1 Corinthians 3:5; 2 Corinthians 3:6; Ephesians 3:7. Here it refers to a distinct class of officers in the apostolic church. The origin of this office is recorded Acts 6:1-6. It grew out of a complaint of the Hellenistic or Graeco-Jewish members of the Church, that their widows were neglected in the daily distribution of food and alms. The Palestinian Jews prided themselves on their pure nationality and looked upon the Greek Jews as their inferiors. Seven men were chosen to superintend this matter, and generally to care for the bodily wants of the poor. Their function was described by the phrase to serve tables, Acts 6:2, and their appointment left the apostles free to devote themselves to prayer and the ministry of the word. The men selected for the office are supposed to have been Hellenists, from the fact that all their names are Greek, and one is especially described as a proselyte, Acts 6:5; but this cannot be positively asserted, since it was not uncommon for Jews to assume Greek names. See on Romans 16:5. The work of the deacons was, primarily, the relief of the sick and poor; but spiritual ministrations naturally developed in connection with their office. The latter are referred to by the term helps, 1 Corinthians 12:28. Stephen and Philip especially appear in this capacity, Acts href="/desk/?q=ac+6:8-11&sr=1">Acts 6:8-11. Such may also be the meaning of ministering, Romans 12:7. Hence men of faith, piety, and sound judgment were recommended for the office by the apostles, Acts 6:3; 1 Timothy 3:8-13. Women were also chosen as deaconesses, and Phoebe, the bearer of the epistle to the Romans, is commonly supposed to have been one of these. See on Romans 16:1. Ignatius says of deacons: “They are not ministers of food and drink, but servants ( ὐπηρέται , see on Matthew 5:25) of the Church of God” (“Epistle to Tralles,” 2). “Let all pay respect to the deacons as to Jesus Christ” (“Tralles,” 3). “Respect the deacons as the voice of God enjoins you” (“Epistle to Smyrna,” 8). In “The Teaching of the Twelve Apostles” the local churches or individual congregations are ruled by bishops and deacons. “Elect therefore for yourselves bishops and deacons worthy of the Lord; men meek and not lovers of money, and truthful and approved; for they too minister to you the ministry of the prophets and teachers. Therefore despise them not, for they are those that are the honored among you with the prophets and teachers” (xv., 1,2). Deaconesses are not mentioned. -DIVIDER- -DIVIDER- [source]
Condition of first class with ει ei and present active (or middle προνοειται pronoeitai) indicative of προνοεω pronoeō old verb, to think beforehand. Pauline word in N.T. only here, 2 Corinthians 8:21; Romans 12:7. With genitive case. [source]
First aorist active indicative of παρακολουτεω parakoloutheō for which see note on 1 Timothy 4:6. Some MSS. have perfect active παρηκολουτηκας parēkolouthēkas (thou hast followed). Nine associative-instrumental cases here after the verb (teaching, διδασκαλιαι didaskaliāi Romans 12:7; conduct, αγωγηι agōgēi old word here only in N.T.; purpose, προτεσει prothesei Romans 8:28; faith, πιστει pistei 1 Thessalonians 3:6; longsuffering, μακροτυμιαι makrothumiāi Colossians 1:11; persecutions, διωγμοις diōgmois 2 Thessalonians 1:4; sufferings, πατημασιν pathēmasin 2 Corinthians 1:6.). The two last items belong to 2 Timothy 3:11. [source]