Modified from Irving L. Jensen's excellent work "Jensen's Survey of the NT"

I URGE YOU: Parakalo (1SPAI) oun humas: (15:30; 1 Co1:10; 2 Co5:20; 6:1; 10:1; Ep4:1; 1 Th 4:1,10; 5:12; Heb13:22)

This phrase reiterates again Who the gift is from. When we are vacillating and apprehensive, we can be sure it is because our focus is on ourselves and our own human resources rather than on the Lord and His available divine resources.
 

Urge (3870) (parakaleo from para = beside + kaleo = call aloud)  (also used in Ro12:8, 15:30, 16:17) literally means "to call to one's side" thus picturing someone calling another to his side and lovingly presenting his message to him. Thus instead of simply asserting his apostolic authority, Paul preferred to appeal to the inner consciousness of his readers.

All believers need this urging on these great verses in Romans 12:1-2, lest our familiarity with them lead to passivity! These opening verses and the truth that follows is life transforming.

Parakaleo is often used to urge one to pursue a certain course of conduct. Paul may have had in mind the picture of the classic Greek use of parakaleo where the commander exhorts the troops about to go into battle (a thought worth pondering)!  One could translate parakaleo in this verse as Paul saying "I... appeal... beseech... exhort... plead... beg of you".  Paul is imploring the Roman saints to make a decisive dedication of all that they are to God. 

Parakaleo is a favorite Pauline verb (he uses it some 50 times) characterized by McBeth as “one of the tenderest expressions in all the Bible.” Paul is not commanding the following attitude and action but appeals to our will. God calls us to make a choice about the way that we live for Him.

Similarly, in writing to Philemon, Paul told him,

Therefore, though I have enough confidence in Christ to order you to do that which is proper, yet for love’s sake I rather appeal to you (Phile 8–9).

Ray Stedman notes that

here, in a sense, in Romans 12:1, we have a formula for how to avoid a wasted life....you are not truly committed to God unless these things that Paul speaks of are true in your experience." (See his full sermon Discovering the Will of God)

As Hiebert writes...

The first 11 chapters fairly revel in the great mysteries of the plan of redemption. But when we come to chapter twelve the tide turns. Now it is the practical, the everyday. It is a clear reminder that true Christianity involves both “believing” and “behaving” the gospel. The history of Christendom reveals the tragic results when the vital relationship between doctrine and conduct is lost....“A doctrine, a gospel, which has no significance for man’s life and conduct is not a real gospel; and life and conduct which are not based on that which comes to us in the gospel are not Christian life and Christian conduct.” In a living Christianity, faith & conduct are inseparable." ()

Expositor's Bible Commentary writes that the...

"theological exposition (or argument) centering around the problem as to how sinful man can be put into right relationship with God is over. But there is more to be said, because when man is made right with his Maker, he needs to know what difference this makes in his relations with his fellowmen. He needs to know what is expected of him and how to apply his new resources to all the situations confronting him. It is notable that the key word "righteousness," which has so dominated the book up to this point, occurs only once in the closing chapters (see note Romans 14:17) and then not in the forensic sense denoting right relationship with God but rather in the practical meaning of right relations with one's fellows."  (Gaebelein, F, Editor: Expositor's Bible Commentary 6-Volume New Testament. Zondervan Publishing)

Barnes writes that

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. (Notes on the New Testament)

Therefore (3767) (oun) reminds us that when we see a therefore we always need to ask "What's it there for?" (Click discussion of terms of conclusion) This question will usually prompt you to review the facts, truths or circumstances in the preceding verses and often expresses a "cause and effect". Paul typically begins a letter with a strong doctrinal section and follows with exhortations to Christian living...because of the truth just presented, therefore we should live this way (which Paul elaborates on in Romans 12-16).

Therefore in the immediate context refers back to the glorious doxology in (see notes Romans 11:33; 34; 35; 36) and then to the bedrock truths concerning "the gospel" expounded in the first 11 chapters.

Morris adds that when Paul

uses this pattern Paul is saying that the Christian life is dependent on the great Christian doctrines. (Morris, Henry: Defenders Study Bible. World Publishing) (Ed note: what you believe should affect how you behave -- otherwise one must ask "Do your really believe?".)

The abundant ("great") life described in (Ro 12-16) is dependent upon great doctrine (Ro 1-11). Paul is appealing to our will and calling us to make a choice about our service to God.

Consecration (as in Ro 12:1-2) should always precede service (Ro 12:3ff).

Paul is saying in essence....

Therefore"...now that you are justified by grace through faith & at peace with God, now that you are redeemed from the power of Sin, now that you are being progressively set apart from the world & unto God (sanctified, made holy), and finally knowing that you will soon to be glorified...on the basis of these "precious & magnificent promises" (all of these being "mercies of God")  Paul begs Christians to live a certain way in light of what God did for them Paul pleads for the brethren to give God their bodies.

There must be in the believer’s life that final and complete surrender of the body to Jesus Christ. This does not mean there will be no further steps of surrender, because there will be. The longer we walk with Christ, the deeper the fellowship must become. But there can be no subsequent steps without that first step.
         
Wiersbe comments that...

The Christian life is not based on ignorance but knowledge, and the better we understand Bible doctrine (Romans 1-11), the easier it is to obey Bible duties (Romans 12-16). When people say, “Don’t talk to me about doctrine—just let me live my Christian life!” they are revealing their ignorance of the way the Holy Spirit works in the life of the believer. “It makes no difference what you believe, just as long as you live right” is a similar confession of ignorance. It does make a difference what you believe, because what you believe determines how you behave!" (Wiersbe, W: Bible Exposition Commentary. 1989. Victor or Logos)

Harrison comments that

Whereas the heathen are prone to sacrifice IN ORDER TO OBTAIN mercy, biblical faith teaches that the divine mercy provides the BASIS of sacrifice as the fitting response.

THE
FOUR GREAT
THEREFORE'S

IN ROMANS

Note the 4 "strategic" uses of therefore by Paul in Romans (therefore is used 25x in NASB in Romans)...

(1) the therefore of condemnation (see note Romans 2:1)

(2) the therefore of justification (see note Romans 5:1)

(3) the therefore of assurance (see note Romans 8:1)

(4) the therefore of dedication (see note Romans 12:1)

Wuest adds,

Doctrine must always precede exhortation since in doctrine the saint is shown his exalted position which makes the exhortation to a holy life, a reasonable one, and in doctrine, the saint is informed as to the resources of grace he possesses with which to obey the exhortations.
 

And so let us not forget that the vital part of doctrine is "do"! You may think you know Romans 1-11, but you don't unless you are allowing it to "know you" and you are living it out in the practical issues of day to day life. James nailed this down by warning us not to be hearers but doers of the word, lest we live in a state of self delusion (see James 1:21-26). In short, you have not really learned the Word of God unless you do the Word of God (of course not legalistically but empowered by the Spirit and strengthened by the grace of Christ Jesus - see note 2 Timothy 2:1, cp 2Cor 12:9, James 4:6)

Paul's pattern in Romans is...
 

Doctrine
(Ro 1:1 -  Ro 11:32)

v

Doxology
(Ro 11:33-36)
v

Dedication
(Ro 12:1-2)

v

Duty
(Ro 12:3 - Ro 16:27)

Christian practice is inseparably from Christian truth
The goal of truth is holiness

These first two verses in Romans 12 give the basic exhortations which govern all the duties that follow. A life regulated toward God results in a life regulated toward man. The biblical pattern always dictates that we relate doctrine and duty, for what you believe must determine how you behave. A powerful motivation for living the "Christ life" (note: this phrase does not imply believers are "little Christs" - that is heresy) is gratitude to God for saving us by His grace (cf 2 Cor 5:14-15, Gal 2:20).

Theology (belief about God) precedes and should never be separated doxology (praise and worship of God) for there can be no genuine doxology without theology for who can worship an unknown god.

John Stott writes that...

"All true worship is a response to the self-revelation of God in Christ and Scripture, and arises from our reflection on Who He is and what He has done. The worship of God is evoked, informed and inspired by the vision of God. Worship without theology is bound to degenerate into idolatry. Hence the indispensable place of Scripture in both public and private devotion. It is the Word of God which calls forth the worship of God. On the other hand, there should be no theology without doxology. There is something fundamentally flawed about a purely academic interest in God. God is not an appropriate object for cool, critical, detached, scientific observation and evaluation. No, the true knowledge of God will always lead us to worship, as it did Paul. Our place is on our faces before him in adoration....Bishop Handley Moule said at the end of the last [19th] century, we must "beware equally of an undevotional theology and of an untheological devotion."

As Kent Hughes points out Paul frequently uses "therefore" to mark a point of turning from theology to practicality (cf notes Ephesians 4:1, Colossians 3:5). Hughes adds that...

This shift can be expressed in many ways: from doctrine to duty; from creed to conduct; from the Christian’s wealth to his walk; from exposition to exhortation; from the indicative to the imperative; from high society to a high life." (Ed note: and from "belief" to "behavior") (Hughes, R. K. Romans: Righteousness from heaven. Preaching the Word. Crossway Books or Logos)

Brethren (80) (Adelphos from "a" denoting unity + delphus = womb) literally means from "one womb".  Thus Paul adds a note of warmth with this term because adelphos speaks of fellowship of life based on identity of origin as in members of the same family (cp John 1:12-13). In Romans 12:1 Paul is not referring to unregenerate Jewish brethren but to his brethren in Christ by grace through faith. And so in what follows is "family truth" applicable only to believers who have trod the Romans Road of salvation and is not meant to be applied by unbelievers.

BY THE MERCIES OF GOD: dia ton oiktirmon tou Theou: (2:4; 9:23; 11:30,31; Ps 116:12; Luke 7:47; 2 Co 4:1; 5:14,15; Ep 2:4-10; Php 2:1-5; Titus 3:4-8; 1 Pe 2:10-12)

Note that Paul had just used mercy four times in the preceding verses (see notes Romans 11:30; 31; 32) so look at those verses in context to help understand what he is saying in this verse.  In fact the key word of Romans 9-11 is not love but mercy.

Mercies (3628) (oiktirmos from oikteiro = to have compassion {used only in Romans 9:15 - see note} in turn derived from oiktos = compassion or pity which in turn is said to be derived from the interjection oi = "Oh!") denotes the inward feeling of compassion which abides in the heart. It represents the display of concern over or compassion with another’s misfortune.  Compassion (from Latin com = with + pati = to bear, suffer - thus literally to "bear with" or "to suffer with") is a sympathetic consciousness of other's distress together with a desire to alleviate it and in the case of God, with the ability to in fact do so!

The meaning of oiktirmos is like splagchnon, related primarily the viscera, which were thought to be the seat of compassion. The word came to signify manifestations of pity and refers to the pity that is aroused by the sight of another's suffering. Lightfoot says

By splagchnon is signified the abode of tender feelings, by oiktirmos the manifestation of these in compassionate yearnings and actions

The related word eleos which is also often translated mercy is similar in meaning but Thayer discussing the corresponding verb forms (eleeo, oikteiro) makes the following distinction...

Eleeo—to feel sympathy with the misery of another, especially such sympathy as manifests itself in act, less frequently in word; whereas oikteiro denotes the inward feeling of compassion which abides in the heart. A criminal begs eleos of his judge; but hopeless suffering is often the object of oiktirmos (p. 203).

The Baker Encyclopedia of the Bible has an interesting note on compassion explaining that...

In the OT, compassion describes one aspect of God’s covenantal relationship with his people (Ed note: In the examples of the use of oiktirmos in the Septuagint [see below] compassion is frequently found with "lovingkindness" or hesed [checed] a word integrally associated with the manifestation of God's covenantal love - see related resource Covenant - Why Study It?) One of the Hebrew words translated compassion is derived from a root word meaning “womb,” thus comparing God’s love with maternal love. God’s compassion, however, went beyond simply feeling the emotion; it was always demonstrated by definite acts that testified to his covenant with Israel. In spite of Israel’s rebellions God still had compassion on his people (2 Ki 13:23; 2 Chr 36:15; Ps 78:38), as well as on all his creation (Ps 145:9). When Israel was chastised, the nation often feared that God had permanently withdrawn his favor (Ps 77:9; Is 27:11; 63:15; Jer 13:14; 21:7; Hos 13:14). Yet God’s compassion would revive, and he would restore his people (Dt 30:3; Ps 135:14; Is 14:1; 49:13; 54:7, 8; Jer 12:15; 30:18; Mi 7:19; Zec 12:10), especially when they returned to him and cried out for deliverance (1 Ki 8:50; Ps 79:8). (Elwell, W. A., & Beitzel, B. J. Baker Encyclopedia of the Bible.  Grand Rapids, Michigan: Baker Book House)

Oiktirmos is the reaction of pity (a feeling of sorrow, sympathy and compassion caused by the sufferings of others) which one shows for the suffering or ills of others (as in the first use in the Septuagint (LXX) 2Sa 24:14 = Then David said to Gad, "I am in great distress. Let us now fall into the hand of the LORD for His mercies [oiktirmos] are great, but do not let me fall into the hand of man.")

Larry Richards explains that...

Oiktirmos is a pitying exclamation torn from the heart at the sight of another's suffering...God compassionately and truly cares about what happens to us (Ro 12:1; 2 Co 1:3). We are to imitate our heavenly Father (Lk 6:36) and let his kind of caring bind believers to each other in unity (Philippians 2:1; Colossians 3:12)... God calls us to have compassion on others. That call is more than an appeal for us to feel with and for the needy. It is a call to care enough to become involved and to help by taking some action that will set others' lives on a fresh, new course. (Richards, L O: Expository Dictionary of Bible Words: Regency)

Oiktirmos is that quality in God that moves Him to deliver man from his state of sin and misery and therefore underlies His saving activity in Christ. Oiktirmos as used here and in 2Corinthians 1:3 characterizes God’s actions and feelings toward fallen humanity. Our great hope (certainty) is in fact the provision of the unchanging mercy and boundless grace of our Father.

NIDNTT notes that in the original Greek usage...

oiktirmos, and especially its root oiktos, to the exclamation of pity at the sight of another’s ill-fortune, and splanchna to the seat of the emotions, the inward parts or what today would be called the heart. The corresponding verbs in the active express these feelings shown in the sense of to help, feel pity, show mercy; where they are used in the passive, they express the experience of these emotions...

The root word ho oiktos (Aesch. and Soph. onwards) means the lamenting or regretting of a person’s misfortune or death, then metaphorically sympathy, pity. The verb oiktiro, also oiktizo, (Homer onwards) means to have compassion, to pity, in the sense both of mere feeling and of active merciful action; it is often a synonym of eleeo". (Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan) 

Here are the other 4 NT uses of oiktirmos...

2 Corinthians 1:3 Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort; (Note that mercies is in the plural when it refers to God)

Philippians 2:1 (see note) If therefore there is any encouragement in Christ, if there is any consolation of love, if there is any fellowship of the Spirit, if any affection and compassion,

Colossians 3:12 (see note) And so, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience; (Note that real sympathy or compassion demands that one become involved)

Hebrews 10:28 (see note) Anyone who has set aside the Law of Moses dies without mercy on the testimony of two or three witnesses.