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Selected Verse: Romans 12:1 - King James

Verse	Translation	Text
Ro 12:1	King James	I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
DUTIES OF BELIEVERS, GENERAL AND PARTICULAR. (Rom. 12:1-21) I beseech you therefore--in view of all that has been advanced in the foregoing part of this Epistle. by the mercies of God--those mercies, whose free and unmerited nature, glorious Channel, and saving fruits have been opened up at such length. that ye present--See on Rom 6:13, where we have the same exhortation and the same word there rendered "yield" (as also in Rom 12:16, Rom 12:19). your bodies--that is, "yourselves in the body," considered as the organ of the inner life. As it is through the body that all the evil that is in the unrenewed heart comes forth into palpable manifestation and action, so it is through the body that all the gracious principles and affections of believers reveal themselves in the outward life. Sanctification extends to the whole man (Th1 5:23-24). a living sacrifice--in glorious contrast to the legal sacrifices, which, save as they were slain, were no sacrifices at all. The death of the one "Lamb of God, taking away the sin of the world," has swept all dead victims from off the altar of God, to make room for the redeemed themselves as "living sacrifices" to Him who made "Him to be sin for us"; while every outgoing of their grateful hearts in praise, and every act prompted by the love of Christ, is itself a sacrifice to God of a sweet-smelling savor (Heb 13:15-16). holy--As the Levitical victims, when offered without blemish to God, were regarded as holy, so believers, "yielding themselves to God as those that are alive from the dead, and their members as instruments of righteousness unto God," are, in His estimation, not ritually but really "holy," and so acceptable--"well-pleasing" unto God--not as the Levitical offerings, merely as appointed symbols of spiritual ideas, but objects, intrinsically, of divine complacency, in their renewed character, and endeared relationship to Him through His Son Jesus Christ. which is your reasonable--rather, "rational" service--in contrast, not to the senselessness of idol-worship, but to the offering of irrational victims under the law. In this view the presentation of ourselves, as living monuments of redeeming mercy, is here called "our rational service"; and surely it is the most rational and exalted occupation of God's reasonable creatures. So Pe2 1:5, "to offer up spiritual sacrifices, acceptable to God through Jesus Christ."

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

DUTIES OF BELIEVERS, GENERAL AND PARTICULAR. (Rom. 12:1-21)

I beseech you therefore--in view of all that has been advanced in the foregoing part of this Epistle.

by the mercies of God--those mercies, whose free and unmerited nature, glorious Channel, and saving fruits have been opened up at such length.

that ye present--See on Rom 6:13, where we have the same exhortation and the same word there rendered "yield" (as also in Rom 12:16, Rom 12:19).

your bodies--that is, "yourselves in the body," considered as the organ of the inner life. As it is through the body that all the evil that is in the unrenewed heart comes forth into palpable manifestation and action, so it is through the body that all the gracious principles and affections of believers reveal themselves in the outward life. Sanctification extends to the whole man (Th1 5:23-24).

a living sacrifice--in glorious contrast to the legal sacrifices, which, save as they were slain, were no sacrifices at all. The death of the one "Lamb of God, taking away the sin of the world," has swept all dead victims from off the altar of God, to make room for the redeemed themselves as "living sacrifices" to Him who made "Him to be sin for us"; while every outgoing of their grateful hearts in praise, and every act prompted by the love of Christ, is itself a sacrifice to God of a sweet-smelling savor (Heb 13:15-16).

holy--As the Levitical victims, when offered without blemish to God, were regarded as holy, so believers, "yielding themselves to God as those that are alive from the dead, and their members as instruments of righteousness unto God," are, in His estimation, not ritually but really "holy," and so

acceptable--"well-pleasing"

unto God--not as the Levitical offerings, merely as appointed symbols of spiritual ideas, but objects, intrinsically, of divine complacency, in their renewed character, and endeared relationship to Him through His Son Jesus Christ.

which is your reasonable--rather, "rational"

service--in contrast, not to the senselessness of idol-worship, but to the offering of irrational victims under the law. In this view the presentation of ourselves, as living monuments of redeeming mercy, is here called "our rational service"; and surely it is the most rational and exalted occupation of God's reasonable creatures. So Pe2 1:5, "to offer up spiritual sacrifices, acceptable to God through Jesus Christ."

Notes on the Bible, by Albert Barnes, [1834]
I beseech you - The apostle, having finished the argument of this Epistle, proceeds now to close it with a practical or hortatory application, showing its bearing on the duties of life, and the practical influence of religion. None of the doctrines of the gospel are designed to be cold and barren speculations. They bear on the hearts and lives of people; and the apostle therefore calls on those to whom he wrote to dedicate themselves without reserve unto God. Therefore - As the effect or result of the argument or doctrine. In other words, the whole argument of the eleven first chapters is suited to show the obligation on us to devote ourselves to God. From expressions like these, it is clear that the apostle never supposed that the tendency of the doctrines of grace was to lead to licentiousness. Many have affirmed that such was the tendency of the doctrines of justification by faith, of election and decrees, and of the perseverance of the saints. But it is plain that Paul had no such apprehensions. After having fully stated and established those doctrines, he concludes that we ought therefore to lead holy lives, and on the ground of them he exhorts people to do it. By the mercies of God - The word "by" διὰ dia denotes here the reason why they should do it, or the ground of appeal. So great had been the mercy of God, that this constituted a reason why they should present their bodies, etc. see Co1 1:10; Rom 15:30. The word "mercies" here denotes favor shown to the undeserving, or kindness, compassion, etc. The plural is used in imitation of the Hebrew word for mercy, which has no singular. The word is not often used in the New Testament; see Co2 1:3, where God is called "the Father of mercies;" Phi 2:1; Col 3:12; Heb 10:28. The particular mercy to which the apostle here refers, is that shown to those whom he was addressing. He had proved that all were by nature under sin; that they had no claim on God; and that he had showed great compassion in giving his Son to die for them in this state, and in pardoning their sins. This was a ground or reason why they should devote themselves to God. That ye present - The word used here commonly denotes the action of bringing and presenting an animal or other sacrifice before an altar. It implies that the action was a free and voluntary offering. Religion is free; and the act of devoting ourselves to God is one of the most free that we ever perform. Your bodies - The bodies of animals were offered in sacrifice. The apostle specifies their bodies particularly in reference to that fact. Still the entire animal was devoted; and Paul evidently meant here the same as to say, present Yourselves, your entire person, to the service of God; compare Co1 6:16; Jam 3:6. It was not customary or proper to speak of a sacrifice as an offering of a soul or spirit, in the common language of the Jews; and hence, the apostle applied their customary language of sacrifice to the offering which Christians were to make of themselves to God. A living sacrifice - A sacrifice is an offering made to God as an atonement for sin; or any offering made to him and his service as an expression of thanksgiving or homage. It implies that he who offers it presents it entirely, releases all claim or right to it, and leaves it to be disposed of for the honor of God. In the case of an animal, it was slain, and the blood offered; in the case of any other offering, as the first-fruits, etc., it was set apart to the service of God; and he who offered it released all claim on it, and submitted it to God, to be disposed of at his will. This is the offering which the apostle entreats the Romans to make: to devote themselves to God, as if they had no longer any claim on themselves; to be disposed of by him; to suffer and bear all that he might appoint; and to promote his honor in any way which he might command. This is the nature of true religion. Living - ζῶσυν zōsun. The expression probably means that they were to devote the vigorous, active powers of their bodies and souls to the service of God. The Jew offered his victim, slew it, and presented it dead. It could not be presented again. In opposition to this, we are to present ourselves with all our living, vital energies. Christianity does not require a service of death or inactivity. It demands vigorous and active powers in the service of God the Saviour. There is something very affecting in the view of such a sacrifice; in regarding life, with all its energies, its intellectual, and moral, and physical powers, as one long sacrifice; one continued offering unto God. An immortal being presented to him; presented voluntarily, with all his energies, from day to day, until life shall close, so that it may he said that he has lived and died an offering made freely unto God. This is religion. Holy - This means properly without blemish or defect. No other sacrifice could be made to God. The Jews were expressly forbid to offer what was lame, or blind, or in anyway deformed; Deu 15:21; Lev 1:3, Lev 1:10; Lev 3:1; Lev 22:20; Deu 17:1; compare Mal 1:8. If offered without any of these defects, it was regarded as holy, that is, appropriately set apart, or consecrated to God. In like manner we are to consecrate to God our best faculties; the vigor of our minds, and talents, and time. Not the feebleness of sickness merely; not old age alone; not time which we cannot otherwise employ, but the first vigor and energies of the mind and body; our youth, and health, and strength. Our sacrifice to God is to be not divided, separate; but it is to be entire and complete. Many are expecting to be Christians in sickness; many in old age; thus purposing to offer unto him the blind and the lame. The sacrifice is to be free from sin. It is not to be a divided, and broken, and polluted service. It is to be with the best affections of our hearts and lives. Acceptable unto God - They are exhorted to offer such a sacrifice as will be acceptable to God; that is, such a one as he had just specified, one that was living and holy. No sacrifice should be made which is not acceptable to God. The offerings of the pagan; the pilgrimages of the Muslims; the self-inflicted penalties of the Roman Catholics, uncommanded by God, cannot be acceptable to him. Those services will be acceptable to God, and those only, which he appoints; compare Col 2:20-23. People are not to invent services; or to make crosses; or to seek persecutions and trials; or to provoke opposition. They are to do just what God requires of them, and that will be acceptable to God. And this fact, that what we do is acceptable to God, is the highest recompense we can have. It matters little what people think of us, if God approves what we do. To please him should be our highest aim; the fact that we do please him is our highest reward. Which is your reasonable service - The word rendered "service" λατρείαν latreian properly denotes worship, or the homage rendered to God. The word "reasonable" with us means what is "governed by reason; thinking, speaking, or acting conformably to the dictates of reason" (Webster); or what can be shown to be rational or proper. This does not express the meaning of the original. That word λογικὴν logikēn denotes what pertains to the mind, and a reasonable service means what is mental, or pertaining to reason. It stands opposed, nor to what is foolish or unreasonable, but to the external service of the Jews, and such as they relied on for salvation. The worship of the Christian is what pertains to the mind, or is spiritual; that of the Jew was external. Chrysostom renders this phrase "your spiritual ministry." The Syriac, "That ye present your bodies, etc., by a rational ministry." We may learn from this verse, (1) That the proper worship of God is the free homage of the mind. It is not forced or constrained. The offering of ourselves should be voluntary. No other can be a true offering, and none other can be acceptable. (2) we are to offer our entire selves, all that we have and are, to God. No other offering can be such as he will approve. (3) the character of God is such as should lead us to that. It is a character of mercy; of long-continued and patient forbearance, and it should influence us to devote ourselves to him. (4) it should be done without delay. God is as worthy of such service now as he ever will or can be. He has every possible claim on our affections and our hearts.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
mercies That is, The "mercies" described in (Rom 3:22); (Rom 8:39). service (Greek, "latreia", translated "divine service"). (Heb 9:1).

Vincent's Word Studies, by Marvin R. Vincent [1886]
I beseech (παρακαλῶ) See on consolation, Luk 6:24. By the mercies (διὰ τῶν οἰκτιρμῶν) By, not as an adjuration, but as presenting the motive for obedience. I use the compassion of God to move you to present, etc. Present See on Rom 6:13. It is the technical term for presenting the Levitical victims and offerings. See Luk 2:22. In the Levitical sacrifices the offerer placed his offering so as to face the Most Holy Place, thus bringing it before the Lord. Bodies Literally, but regarded as the outward organ of the will. So, expressly, Rom 6:13, Rom 6:19; Co2 5:10. Compare Rom 7:5, Rom 7:23. Hence the exhortation to glorify God in the body (Co1 6:20; compare Phi 1:20; Co2 4:10). So the body is called the body of sin (Rom 6:6; compare Col 2:11). In later Greek usage slaves were called σώματα bodies. See Rev 18:13. A living sacrifice (θυσίαν ζῶσαν) Living, in contrast with the slain Levitical offerings. Compare Rom 6:8, Rom 6:11. "How can the body become a sacrifice? Let the eye look on no evil, and it is a sacrifice. Let the tongue utter nothing base, and it is an offering. Let the hand work no sin, and it is a holocaust. But more, this suffices not, but besides we must actively exert ourselves for good; the hand giving alms, the mouth blessing them that curse us, the ear ever at leisure for listening to God" (Chrysostom). Acceptable (εὐάρεστον) Lit., well-pleasing. Which is your reasonable service (τὴν λογικὴν λατρείαν) Explaining the whole previous clause. Service, see on Rom 9:4. The special word for the service rendered by the Israelites as the peculiar people of God is very significant here. Reasonable, not in the popular sense of the term, as a thing befitting or proper, but rational, as distinguished from merely external or material. Hence nearly equivalent to spiritual. So Rev., in margin. It is in harmony with the highest reason.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
I exhort you - St. Paul uses to suit his exhortations to the doctrines he has been delivering. So here the general use from the whole is contained in Rom 12:1-2. The particular uses follow, from the third verse to the end of the Epistle. By the tender mercies of God - The whole sentiment is derived from Rom. 1-5. The expression itself is particularly opposed to "the wrath of God," Rom 1:18. It has a reference here to the entire gospel, to the whole economy of grace or mercy, delivering us from "the wrath of God," and exciting us to all duty. To present - So Rom 6:13; Rom 16:19; now actually to exhibit before God. Your bodies - That is, yourselves; a part is put for the whole; the rather, as in the ancient sacrifices of beasts, the body was the whole. These also are particularly named in opposition to that vile abuse of their bodies mentioned, Rom 1:24. Several expressions follow, which have likewise a direct reference to other expressions in the same chapter. A sacrifice - Dead to sin and living - By that life which is mentioned, Rom 1:17; Rom 6:4, &c. Holy - Such as the holy law requires, Rom 7:12. Acceptable - Rom 8:8. Which is your reasonable service - The worship of the heathens was utterly unreasonable, Rom 1:18, &c. so was the glorying of the Jews, Rom 2:3, &c. But a Christian acts in all things by the highest reason, from the mercy of God inferring his own duty.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
I beseech you therefore, brethren - This address is probably intended both for the Jews and the Gentiles; though some suppose that the Jews are addressed in the first verse, the Gentiles in the second. By the mercies of God! - Δια των οικτιρμων του Θεου· By the tender mercies or compassions of God, such as a tender father shows to his refractory children; who, on their humiliation, is easily persuaded to forgive their offenses. The word οικτιρμος comes from οικτος, compassion; and that from εικω, to yield; because he that has compassionate feelings is easily prevailed on to do a kindness, or remit an injury. That ye present your bodies - A metaphor taken from bringing sacrifices to the altar of God. The person offering picked out the choicest of his flock, brought it to the altar, and presented it there as an atonement for his sin. They are exhorted to give themselves up in the spirit of sacrifice; to be as wholly the Lord's property as the whole burnt-offering was, no part being devoted to any other use. A living sacrifice - In opposition to those dead sacrifices which they were in the habit of offering while in their Jewish state; and that they should have the lusts of the flesh mortified, that they might live to God. Holy - Without spot or blemish; referring still to the sacrifice required by the law. Acceptable unto God - Ευαρεστον· The sacrifice being perfect in its kind, and the intention of the offerer being such that both can be acceptable and well pleasing to God, who searches the heart. All these phrases are sacrificial, and show that there must be a complete surrender of the person - the body, the whole man, mind and flesh, to be given to God; and that he is to consider himself no more his own, but the entire property of his Maker. Your reasonable service - Nothing can be more consistent with reason than that the work of God should glorify its Author. We are not our own, we are the property of the Lord, by the right of creation and redemption; and it would be as unreasonable as it would be wicked not to live to his glory, in strict obedience to his will. The reasonable service, λογικην λατρειαν, of the apostle, may refer to the difference between the Jewish and Christian worship. The former religious service consisted chiefly in its sacrifices, which were δι' αλογων, of irrational creatures, i.e. the lambs, rams, kids, bulls, goats, etc., which were offered under the law. The Christian service or worship is λογικη, rational, because performed according to the true intent and meaning of the law; the heart and soul being engaged in the service. He alone lives the life of a fool and a madman who lives the life of a sinner against God; for, in sinning against his Maker he wrongs his own soul, loves death, and rewards evil unto himself. Reasonable service, λογικην λατρειαν, "a religious service according to reason," one rationally performed. The Romanists make this distinction between λατρεια, and δουλεια, latreia and douleia, (or dulia, as they corruptly write it), worship and service, which they say signify two kinds of religious worship; the first proper to God, the other communicated to the creatures. But δουλεια, douleia, services, is used by the Septuagint to express the Divine worship. See Deu 13:4; Jdg 2:7; Sa1 7:3, and Sa1 12:10 : and in the New Testament, Mat 6:24; Luk 6:23; Rom 16:18; Col 3:24. The angel refused δουλειαν, douleia, Rev 22:7, because he was συνδουλος sundoulos, a fellow servant; and the Divine worship is more frequently expressed by this word δουλεια, douleia, service, than by λατρεια, latreia, worship. The first is thirty-nine times in the Old and New Testament ascribed unto God, the other about thirty times; and latreia, worship or service, is given unto the creatures, as in Lev 23:7, Lev 23:8, Lev 23:21; Num 28:18; yea, the word signifies cruel and base bondage, Deu 28:48 : once in the New Testament it is taken for the worship of the creatures, Rom 1:25. The worshipping of idols is forbidden under the word λατρεια, latreia, thirty-four times in the Old Testament, and once in the New, as above; and twenty-three times under the term δουλεια, douleia, in the Old Testament; and St. Paul uses δουλευειν Θεὡ, and λατρευειν Θεὡ indifferently, for the worship we owe to God. See Rom 1:9, Rom 1:25; Rom 12:1, Gal 4:8, Gal 4:9; Th1 1:9; Mat 6:24. And Ludouicus Vives, a learned Romanist, has proved out of Suidas, Xenophon, and Volla, that these two words are usually taken the one for the other, therefore the popish distinction, that the first signifies "the religious worship due only to God," and the second, "that which is given to angels, saints, and men," is unlearned and false. - See Leigh's Crit. Sacra.

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⁵ And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge;

¹⁵ By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name.
¹⁶ But to do good and to communicate forget not: for with such sacrifices God is well pleased.

²³ And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.
²⁴ Faithful is he that calleth you, who also will do it.

¹⁹ Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.

¹⁶ Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.

¹³ Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.

²⁰ Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances,
²¹ (Touch not; taste not; handle not;
²² Which all are to perish with the using;) after the commandments and doctrines of men?
²³ Which things have indeed a shew of wisdom in will worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh.

⁸ And if ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? offer it now unto thy governor; will he be pleased with thee, or accept thy person? saith the LORD of hosts.

¹ Thou shalt not sacrifice unto the LORD thy God any bullock, or sheep, wherein is blemish, or any evilfavouredness: for that is an abomination unto the LORD thy God.

²⁰ But whatsoever hath a blemish, that shall ye not offer: for it shall not be acceptable for you.

¹ And if his oblation be a sacrifice of peace offering, if he offer it of the herd; whether it be a male or female, he shall offer it without blemish before the LORD.

¹⁰ And if his offering be of the flocks, namely, of the sheep, or of the goats, for a burnt sacrifice; he shall bring it a male without blemish.

³ If his offering be a burnt sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will at the door of the tabernacle of the congregation before the LORD.

²¹ And if there be any blemish therein, as if it be lame, or blind, or have any ill blemish, thou shalt not sacrifice it unto the LORD thy God.

⁶ And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.

¹⁶ What? know ye not that he which is joined to an harlot is one body? for two, saith he, shall be one flesh.

²⁸ He that despised Moses' law died without mercy under two or three witnesses:

¹² Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;

¹ If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies,

³ Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort;

³⁰ Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me;

¹⁰ Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.

¹ Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary.

³⁹ Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

²² Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:

⁴ Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;

¹¹ Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.

⁸ Now if we be dead with Christ, we believe that we shall also live with him:

¹³ And cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men.

¹¹ In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ:

⁶ Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.

¹⁰ Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body.

²⁰ According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or by death.

²⁰ For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's.

²³ But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.

⁵ For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death.

¹⁰ For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.

¹⁹ I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.

²² And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord;

²⁴ But woe unto you that are rich! for ye have received your consolation.

³ And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?

¹⁸ For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;

⁸ So then they that are in the flesh cannot please God.

¹² Wherefore the law is holy, and the commandment holy, and just, and good.

⁴ Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

¹⁷ For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.

²⁴ Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves:

¹⁹ For your obedience is come abroad unto all men. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil.

¹⁸ For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;

¹ I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.
² And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.

²⁴ No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.

⁹ For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God;

⁹ But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?

⁸ Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods.

¹ I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.

²⁵ Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.

⁹ For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers;

²⁵ Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.

⁴⁸ Therefore shalt thou serve thine enemies which the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee.

¹⁸ In the first day shall be an holy convocation; ye shall do no manner of servile work therein:

²¹ And ye shall proclaim on the selfsame day, that it may be an holy convocation unto you: ye shall do no servile work therein: it shall be a statute for ever in all your dwellings throughout your generations.

⁸ But ye shall offer an offering made by fire unto the LORD seven days: in the seventh day is an holy convocation: ye shall do no servile work therein.

⁷ In the first day ye shall have an holy convocation: ye shall do no servile work therein.

⁷ Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

²⁴ Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ.

¹⁸ For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.

²³ Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets.

²⁴ No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.

¹⁰ And they cried unto the LORD, and said, We have sinned, because we have forsaken the LORD, and have served Baalim and Ashtaroth: but now deliver us out of the hand of our enemies, and we will serve thee.

³ And Samuel spake unto all the house of Israel, saying, If ye do return unto the LORD with all your hearts, then put away the strange gods and Ashtaroth from among you, and prepare your hearts unto the LORD, and serve him only: and he will deliver you out of the hand of the Philistines.

⁷ And the people served the LORD all the days of Joshua, and all the days of the elders that outlived Joshua, who had seen all the great works of the LORD, that he did for Israel.

⁴ Ye shall walk after the LORD your God, and fear him, and keep his commandments, and obey his voice, and ye shall serve him, and cleave unto him.