Romans 12 · Robertson's Word Pictures
1Therefore (oun). This inferential participle gathers up all the great argument of chapters 1-11. Now Paul turns to exhortation (parakalo), "I beseech you."
By the mercies (dia ton oiktirmon). "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 (parastesa). First aorist active infinitive of paristem, 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 (somata). So literally as in 6:13,19; 2Co 5:10 and in contrast with nous (mind) in verse 2.
A living sacrifice (thusian zosan). In contrast with the Levitical sacrifices of slain animals. Cf. 6:8,11,13 . Not a propitiatory sacrifice, but one of praise.
Acceptable (euareston). "Well-pleasing." See on 2Co 5:9 .
Which is your reasonable service (ten logiken umon latreian). "Your rational (spiritual) service (worship)." For latreia, see on 9:4. Logikos is from logos, reason. The phrase means here "worship rendered by the reason (or soul)." Old word, in N.T. only here and 1Pe 2:2 to logikon gala (not logical milk, but the milk nourishing the soul).
2Be not fashioned (me sunschematizesthe). Present passive imperative with me, stop being fashioned or do not have the habit of being fashioned. Late Greek verb suschematizo, 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 (to aion touto). Associative instrumental case. Do not take this age as your fashion plate.
Be ye transformed (metamorphousthe). Present passive imperative of metamorphoo, another late verb, to transfigure as in Mt 17:2 (Mr 9:2 ); 2Co 3:18 , which see. On the distinction between schema and morphe, 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" (te anakainose tou noos). Instrumental case. The new birth, the new mind, the new (kainos) man.
That ye may prove (eis to dokimazein). Infinitive of purpose with eis to, "to test" what is God's will, "the good and acceptable and perfect" (to agathon ka euareston ka teleion).
3Not to think of himself more highly than he ought to think (me uperphronein par' o de phronein). Indirect negative command after lego (I say). Play on the two infinitives phronein, to think, and uperphronein (old verb from uperphron, over-proud, here only in N.T.) to "over-think" with par' o (beyond what) added. Then another play on phronein and sophronein (old verb from sophron, 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 (metron pisteos). Accusative case, the object of the verb emerisen. Each has his gift from God (1Co 3:5; 4:7 ). There is no occasion for undue pride.
To each man (ekasto). Emphatic position before os (as) and emphasizes the diversity.
4The same office (ten auten praxin). Mode of acting or function. Cf. Ac 19:18; Ro 8:13 .
5And severally (to de kath' eis). A difficult late idiom where the preposition kath' (kata) is treated adverbially with no effect on the nominative case eis like uper ego (2Co 11:23 ). So eis kath' eis (Mr 14:19 ) and in Modern Greek katheis as a distributive pronoun. But we have kath' ena in 1Co 14:31 . The use of the neuter article here to with kath' eis is probably the accusative of general reference, "as to each one."
6Differing (diaphora). Old adjective from diaphero, to differ, to vary. So Heb 9:10 .
According to the proportion of our faith (kata ten analogian tes pisteos). The same use of pistis (faith) as in verse 3 "the measure of faith." Old word. analogia (our word "analogy") from analogos (analogous, conformable, proportional). Here alone in N.T. The verb propheteuomen (present active volitive subjunctive, let us prophesy) must be supplied with which echontes agrees. The context calls for the subjective meaning of "faith" rather than the objective and outward standard though pistis does occur in that sense (Ga 1:23; 3:23 ).
7Let us give ourselves . There is no verb in the Greek. We must supply dÂomen eautous or some such phrase.
Or he that teacheth (eite o didaskon). Here the construction changes and no longer do we have the accusative case like diakonian (general word for Christian service of all kinds including ministers and deacons) as the object of echontes, but the nominative articular participle. A new verb must be supplied of which o didaskon 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 didasketo here (let him teach) or a general term poieito (let him do it) can be used for all of them as seems necessary before "with liberality" in verse 8 (en aplotet, in simplicity, for which word, see Mt 6:22; 2Co 8:2; 9:11,13 ).
He that ruleth (o proistamenos). "The one standing in front" for which see 1Th 5:12 .
With diligence (en spoude). "In haste" as if in earnest (Mr 6:25; 2Co 7:11f., 8:8,16 ), from speudo, to hasten. Again verse 11.
With cheerfulness (en ilarotet). Late word, only here in N.T., from ilaros (2Co 9:7 ) cheerful, hilarious.
9Without hypocrisy (anupokritos). Late double compound adjective for which see 2Co 6:6 . Hypocritical or pretended love is no love at all as Paul describes agape in 1Co 13 .
Abhor (apostugountes). Old verb with intensive (apo) 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 kollomeno (cleaving) for which verb see on 1Co 6:17 , with proegoumeno (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 este if he prefers.
10In love of the brethren (te philadelphia). Late word for brotherly love for which see 1Th 4:9 .
Tenderly affectioned (philostorgo). Old compound adjective from philos and storge (mutual love of parents and children), here alone in N.T.
11Slothful (oknero). Old adjective from okneo, to hesitate, to be slow. Slow and "poky" as in Mt 25:26 .
12Patient in tribulation (te thlipse upomenontes). So soon this virtue became a mark of the Christians.
13Communicating (koinonountes). "Contributing." From koinoneo for which see 2Co 9:13 . Paul had raised a great collection for the poor saints in Jerusalem.
Given to hospitality (ten philoxenian diokontes). "Pursuing (as if in a chase or hunt) hospitality" (philoxenia, old word from philoxenos, fond of strangers, philos and xenos as in 1Ti 3:2 ). In N.T. only here and Heb 13:2 . See 2Co 3:1 . They were to pursue (dioko) hospitality as their enemies pursued (diokontas) them.
14And curse not (ka me katarasthe). Present middle imperative with me. Like Mt 5:44 in spirit, not a quotation, but a reminiscence of the words of Jesus. The negative addition gives emphasis. See Lu 6:28 for the old verb kataraoma from katara (curse).
15Rejoice (chairein). Present active infinitive of chairo, absolute or independent use of the infinitive as if a finite verb as occurs sometimes (Robertson, Grammar, pp. 1092ff.). Literally here, "Rejoicing with rejoicing people, weeping with weeping people."
16Be of the same mind (to auto phronountes). Absolute or independent use of the participle again as with all the participles through verse 18, "thinking the same thing."
Set not your mind on high things (me ta upsela phronountes). "Not thinking the high things" (upselos from upsos, height). Cf. 1Co 13:5 .
Condescend to things that are lowly (tois tapeinois sunapagomeno). "Be carried away with (borne along with) the lowly things" (in contrast with ta upsela, though the associative instrumental case may be masculine, "with lowly men." See Ga 2:13; 2 Peter 3:17 for the only other N.T. examples of this old verb.
Be not wise (me ginesthe phronimo). "Do not have the habit of becoming (ginesthe) wise in your own conceits" (par' eautois, beside yourselves). Note the imperative in the midst of infinitives and participles.
17Render to no man (meden apodidontes). "Giving back to no man." Independent participle again.
Evil for evil (kakon ant kakou). Directly opposite to the law of retaliation of the Pharisees as in Mt 5:39; 1Th 5:15; 1Co 13:5f .
Take thought of (pronooumeno). "Taking thought beforehand." Old word. See 2Co 8:21 .
18As much as in you lieth (to ex umon). Accusative of general reference, "so far as what proceeds from you" ("the from you part"). See to kat' eme in 1:15. This phrase explains "if it be possible" (e dunaton). "All your part is to be peace" (Alford). For "be at peace" (eireneuontes) see 2Co 13:11 .
19Avenge not (me ekdikountes). Independent participle again of late verb ekdikeo from ekdikos, exacting justice ( 13:4). See already Lu 18:5; 2Co 10:6 .
But give place unto wrath (alla dote topon te orge). Second aorist active imperative of didom, to give. "Give room for the (note article as in 5:9; 1Th 2:16 ) wrath" of God instead of taking vengeance in your own hands. See Eph 4:27 for didote topon. Paul quotes De 32:35 (the Hebrew rather than the LXX). So have Heb 10:30 and the Targum of Onkelos, but the relation between them and Paul we cannot tell. Socrates and Epictetus condemned personal vindictiveness as Paul does here.
I will recompense (antapodoso). Future active of the double compound verb quoted also in 11:35.
20Feed him (psomize auton). Quotation from LXX text of Pr 25:21f . Present active imperative of verb from psomos, a morsel, and so to feed crumbs to babies, then to feed in general. In N.T. only here and 1Co 13:3 .
Thou shalt heap (soreuseis). Future active of old verb soreuo from soros, a heap. In N.T. only here and 2Ti 3:6 .
Coals of fire (anthrakas puros). That is, burning or live coals.
Anthrax (our "anthracite") is an old word, only here in N.T. It is a metaphor for keen anguish. The Arabs have a proverb "coals in the heart," "fire in the liver." Such kindness may lead to repentance also.
21Be not overcome of evil (me niko upo tou kakou). Present passive imperative of nikao, to conquer. "Stop being conquered by the evil (thing or man),"
But overcome evil with good (alla nika en to agatho to kakon). "But keep on conquering the evil in the good." Drown the evil in the good. Seneca: Vincit malos pertinax bonitas.
Romans 13