1 Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service.
*Minor differences ignored. Grouped by changes, with first version listed as example.
I therefore beseech you by the mercies (miserationes -- compassions) of God, etc. We know that unholy men, in order to gratify the flesh, anxiously lay hold on whatever is set forth in Scripture respecting the infinite goodness of God; and hypocrites also, as far as they can, maliciously darken the knowledge of it, as though the grace of God extinguished the desire for a godly life, and opened to audacity the door of sin. But this exhortation teaches us, that until men really apprehend how much they owe to the mercy of God, they will never with a right feeling worship him, nor be effectually stimulated to fear and obey him. It is enough for the Papists, if they can extort by terror some sort of forced obedience, I know not what. But Paul, that he might bind us to God, not by servile fear, but by the voluntary and cheerful love of righteousness, allures us by the sweetness of that favor, by which our salvation is effected; and at the same time he reproaches us with ingratitude, except we, after having found a Father so kind and bountiful, do strive in our turn to dedicate ourselves wholly to him. [1] And what Paul says, in thus exhorting us, ought to have more power over us, inasmuch as he excels all others in setting forth the grace of God. Iron indeed must be the heart which is not kindled by the doctrine which has been laid down into love towards God, whose kindness towards itself it finds to have been so abounding. Where then are they who think that all exhortations to a holy life are nullified, if the salvation of men depends on the grace of God alone, since by no precepts, by no sanctions, is a pious mind so framed to render obedience to God, as by a serious meditation on the Divine goodness towards it? We may also observe here the benevolence of the Apostle's spirit, -- that he preferred to deal with the faithful by admonitions and friendly exhortations rather than by strict commands; for he knew that he could prevail more with the teachable in this way than in any other. That ye present your bodies, etc. It is then the beginning of a right course in good works, when we understand that we are consecrated to the Lord; for it hence follows, that we must cease to live to ourselves, in order that we may devote all the actions of our life to his service. There are then two things to be considered here, -- the first, that we are the Lord's, -- and secondly, that we ought on this account to be holy, for it is an indignity to God's holiness, that anything, not first consecrated, should be offered to him. These two things being admitted, it then follows that holiness is to be practiced through life, and that we are guilty of a kind of sacrilege when we relapse into uncleanness, as it is nothing else than to profane what is consecrated. But there is throughout a great suitableness in the expressions. He says first, that our body ought to be offered a sacrifice to God; by which he implies that we are not our own, but have entirely passed over so as to become the property of God; which cannot be, except we renounce ourselves and thus deny ourselves. Then, secondly, by adding two adjectives, he shows what sort of sacrifice this ought to be. By calling it living, he intimates, that we are sacrificed to the Lord for this end, -- that our former life being destroyed in us, we may be raised up to a new life. By the term holy, he points out that which necessarily belongs to a sacrifice, already noticed; for a victim is then only approved, when it had been previously made holy. By the third word, acceptable, he reminds us, that our life is framed aright, when this sacrifice is so made as to be pleasing to God: he brings to us at the same time no common consolation; for he teaches us, that our work is pleasing and acceptable to God when we devote ourselves to purity and holiness. By bodies he means not only our bones and skin, but the whole mass of which we are composed; and he adopted this word, that he might more fully designate all that we are: for the members of the body are the instruments by which we execute our purposes. [2] He indeed requires from us holiness, not only as to the body, but also as to the soul and spirit, as in 1-Thessalonians 5:23. In bidding us to present our bodies, he alludes to the Mosaic sacrifices, which were presented at the altar, as it were in the presence of God. But he shows, at the same time, in a striking manner, how prompt we ought to be to receive the commands of God, that we may without delay obey them. Hence we learn, that all mortals, whose object is not to worship God, do nothing but miserably wander and go astray. We now also find what sacrifices Paul recommends to the Christian Church: for being reconciled to God through the one only true sacrifice of Christ, we are all through his grace made priests, in order that we may dedicate ourselves and all we have to the glory of God. No sacrifice of expiation is wanted; and no one can be set up, without casting a manifest reproach on the cross of Christ. Your reasonable service This sentence, I think, was added, that he might more clearly apply and confirm the preceding exhortation, as though he had said, -- "Offer yourselves a, sacrifice to God, if ye have it in your heart to serve God: for this is the right way of serving God; from which, if any depart, they are but false worshippers." If then only God is rightly worshipped, when we observe all things according to what he has prescribed, away then with all those devised modes of worship, which he justly abominates, since he values obedience more than sacrifice. Men are indeed pleased with their own inventions, which have an empty show of wisdom, as Paul says in another place; but we learn here what the celestial Judge declares in opposition to this by the mouth of Paul; for by calling that a reasonable service which he commands, he repudiates as foolish, insipid, and presumptuous, whatever we attempt beyond the rule of his word. [3]
1 - By "mercies," the Apostle refers, as some think, to the various sects of God's mercy, such as election, vocation, justification, and final salvation. Grotius considers that God's attributes are referred to, such as are described in Exodus 34:6,7. Erasmus, quoting Origen, says, that the plural is used for amplification, in order to show the greatness of God's mercy, as though the Apostle had said, "by God's great mercy." Schleusner renders the clause, "per summam Dei benignitatem -- by God's great kindness," that is, in bringing you to the knowledge of the gospel. So "Father of mercies," in 2-Corinthians 1:3, may mean "most merciful Father," or the meaning may be, "the Father of all blessings," as mercy signifies sometimes what mercy bestows, (Philippians 2:1,) as grace or favor often means the gift which flows from it. According to this view, "mercies" here are the blessings which God bestows, even the blessings of redemption. -- Ed.
2 - The word somata, "bodies," he seems to have used, because of the similitude he adopts respecting sacrifices; for the bodies of beasts we are to consecrate our own bodies. As he meant before by "members," chapter 6:13, the whole man, so he means here by "bodies," that is, themselves. They were to be living sacrifices, not killed as the legal sacrifices, they were to be holy, not maimed or defective, but whole and perfect as to all the members, and free from disease. See Leviticus 22:19-22. They were to be acceptable, eua'reston; "placentem -- pleasing," Beza; "well-pleasing," Doddridge. It was not sufficient under the law for the sacrifices themselves to be holy, blameless, such as God required; but a right motive and a right feeling on the part of the offerer were necessary, in order that they might be accepted or approved by God. Without faith and repentance, and a reformed life, they were not accepted, but regarded as abominations. See Psalm 51:19; Isaiah 1:11-19 It is said by Wolfius, that all the terms here are derived from the sacrificial rites of the law, and that Christians are represented both as the priests who offered, and as the sacrifices which were offered by them. -- Ed.
3 - The word logiken, "reasonable," was considered by Origen, and by many after him, as designating Christian service consonant with reason, in opposition to the sacrifices under the law, which were not agreeable to reason. But Chrysostom, whom also many have followed, viewed the word as meaning what is spiritual, or what belongs to the mind, in contradistinction to the ritual and external service of the law; but there is no example of the word having such a meaning, except it be 1-Peter 2:2, which is by no means decisive. Rational, or reasonable, is its meaning, or, what agrees with the word, as Phavorinus explains it. There is no need here to suppose any contrast: the expression only designates the act or the service which the Apostle prescribes; as though he said, "What I exhort you to do is nothing but a reasonable service, consistent with the dictates of reason. God has done great things for you, and it is nothing but right and just that you should dedicate yourselves wholly to him." This seems to be the obvious meaning. To draw this expression to another subject, in order to set up reason as an umpire in matters of faith, is wholly a perversion: and to say, that as it seems to refer to the word in 1-Peter 2:2, it must be so considered here, is what does not necessarily follow; for as logos sometimes means "word," and sometimes "reason," so its derivative may have a similar variety. -- Ed.
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 1-Corinthians 1:10; Romans 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 2-Corinthians 1:3, where God is called "the Father of mercies;" Philippians 2:1; Colossians 3:12; Hebrews 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 1-Corinthians 6:16; James 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; Deuteronomy 15:21; Leviticus 1:3, Leviticus 1:10; Leviticus 3:1; Leviticus 22:20; Deuteronomy 17:1; compare Malachi 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 Colossians 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.
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 Deuteronomy 13:4; Judges 2:7; 1-Samuel 7:3, and 1-Samuel 12:10 : and in the New Testament, Matthew 6:24; Luke 6:23; Romans 16:18; Colossians 3:24. The angel refused δουλειαν, douleia, Revelation 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 Leviticus 23:7, Leviticus 23:8, Leviticus 23:21; Numbers 28:18; yea, the word signifies cruel and base bondage, Deuteronomy 28:48 : once in the New Testament it is taken for the worship of the creatures, Romans 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 Romans 1:9, Romans 1:25; Romans 12:1, Galatians 4:8, Galatians 4:9; 1-Thessalonians 1:9; Matthew 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.
I beseech (1) you therefore, brethren, (a) by the mercies of God, that ye (b) present your (c) bodies a (d) living sacrifice, holy, acceptable unto God, [which is] your (e) reasonable service.
(1) The fourth part of this epistle, which after the finishing of the principal points of Christian doctrine, consists in the declaring of precepts of the Christian life. And first of all he gives general precepts and grounds: the principal of which is this, that every man consecrate himself wholly to the spiritual service of God, and do as it were sacrifice himself, trusting the grace of God.
(a) By this preface he shows that God's glory is the utmost goal of everything we do.
(b) In times past the sacrifices were presented before the altar: but now the altar is everywhere.
(c) Yourselves: in times past other bodies besides our own, but now our own must be offered.
(d) In times past, dead sacrifices were offered, but now we must offer those which have the spirit of life in them.
(e) Spiritual.
I beseech you therefore, brethren, by the mercies of God,.... The apostle having finished the doctrinal part of this epistle, proceeds to that which is more practical; and enforces the several duties of religion, upon the principles he had before laid down, a method generally observed by him in all his epistles. The illative particle "therefore", shows that the following exhortations are so many conclusions, consequences, and inferences, deduced from what had been said in the latter part of the preceding chapter; that since all things are of God, and by him and to him, then the saints ought to present their bodies to him, and to know, approve, and do his will; and since they have nothing but what they have received from him, they ought not to think too highly of, or glory in their attainments. The introduction to these exhortations, is in a very kind and affectionate manner; the saints are addressed as "brethren", and very appropriately; since this expresses the relation they stood in to the apostle, for whom he had an hearty love and concern; and therefore what he pressed them to was out of a sincere regard to their good, as well as to the glory of God; also their relation to each other, and which several of the duties he urges had a connection with; likewise their relation to God, being of his family, having one and the same Father, and so under obligation to regard his will, honour and reverence him: moreover, these things are moved, not in an imperious way, in an authoritative manner, but by way of entreaty, "I beseech you"; as an ambassador of Christ, and as though in his stead: nor are they enforced by terrors, threats, and menaces, but "by the mercies of God"; that is, the abundant mercy of God, displayed in their election, regeneration, and calling; than which, nothing can have a greater influence on a believer, to engage him to holiness of life and conversation; and shows, that the doctrines of grace are no licentious ones, nor do they render useless precepts, exhortations, entreaties, cautions, and advice, particularly such as follow;
that ye present your bodies; not barely that part of them commonly so called, for this is not to be understood of a mere presentation of the body in public worship: for though this ought to be, yet not without the heart engaged therein, otherwise bodily exercise will be of no avail; nor of a bare abstinence from grosser sins done in the body, and against it, and which defile and dishonour it; much less of a maceration, and keeping under the body, by watchings, fasting, &c. and still less of an offering of the body at death in a way of martyrdom, though this ought to be cheerfully complied with when called for: but by their bodies are meant, themselves, their whole souls and bodies, all the powers and faculties of their souls, and members of their bodies; and the presenting of them, designs a devoting of them, with all readiness and willingness, to the service of God for his honour and glory, without putting any confidence in, or placing any dependence upon them; which would be sacrificing to their own net, and burning incense to their drag; it includes the whole of their service, conversation, and religion, internal and external. So the Jews (k) say,
"worthy is the portion of the righteous, who offer every day this offering before the Lord; and what is it? , "their bodies and their souls", which they offer before him.''
The allusion is to the rite of sacrificing, to the bringing of the slain beast, and laying it on the altar, and there presenting and offering it to the Lord. Under the Gospel dispensation all believers are priests; and the sacrifices they bring are not the bodies of slain beasts, but their own bodies, their whole selves; and these
a living sacrifice, in opposition to the bodies of slain beasts offered under the legal dispensation, and to the dead works of such as are destitute of faith in Christ, and to the lifeless performances of the saints themselves at certain times; and designs such a presentation of themselves in the performance of religious duties, as springs from a principle of life under the quickening influences of the Spirit of God, with faith and fervency; though without any view to obtain life hereby, for that is only by the offering up of the body of Christ once for all. Another epithet of this sacrifice of our bodies to God is
holy, in allusion to the sacrifices under the law, which were separated from common use, and devoted to God, and were not to have the least spot and blemish in them; and regards men sanctified by the Spirit of God, and whose actions flow from a principle of holiness, and are performed under the influence of the Holy Spirit; and such sacrifices as are both living and holy, cannot but be
acceptable to God through the mediation of his Son, by whom, as the persons, the souls and bodies of his people, so their spiritual sacrifices, whether of prayer or praise, are only acceptable to him:
which is your reasonable service; it is agreeably to reason, and especially as sanctified, that men who have their beings from God, and are upheld in them by him, and are followed with the bounties of Providence; and especially who are made new creatures, and are blessed by him with all spiritual blessings in Christ, that they should give up themselves to him, and cheerfully serve him in their day and generation; such service is also agreeably to the Scriptures of truth, the standard of filth and practice, and contain and enforce nothing but what is highly reasonable to be complied with; it is such service as lies not in the slaying of irrational creatures, but in the presenting of men endued with rational powers unto God; and is of a spiritual nature, performed by spiritual men, under the influence of the Spirit of God: and is suitable to the nature and perfections of God, and stands opposed to the corporeal and carnal service of the Jews.
(k) Zohar in Leviticus. fol. 4. 2.
The apostle having closed the part of his epistle wherein he argues and proves various doctrines which are practically applied, here urges important duties from gospel principles. He entreated the Romans, as his brethren in Christ, by the mercies of God, to present their bodies as a living sacrifice to Him. This is a powerful appeal. We receive from the Lord every day the fruits of his mercy. Let us render ourselves; all we are, all we have, all we can do: and after all, what return is it for such very rich receivings? It is acceptable to God: a reasonable service, which we are able and ready to give a reason for, and which we understand. Conversion and sanctification are the renewing of the mind; a change, not of the substance, but of the qualities of the soul. The progress of sanctification, dying to sin more and more, and living to righteousness more and more, is the carrying on this renewing work, till it is perfected in glory. The great enemy to this renewal is, conformity to this world. Take heed of forming plans for happiness, as though it lay in the things of this world, which soon pass away. Do not fall in with the customs of those who walk in the lusts of the flesh, and mind earthly things. The work of the Holy Ghost first begins in the understanding, and is carried on to the will, affections, and conversation, till there is a change of the whole man into the likeness of God, in knowledge, righteousness, and true holiness. Thus, to be godly, is to give up ourselves to God.
DUTIES OF BELIEVERS, GENERAL AND PARTICULAR. (Romans. 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 Romans 6:13, where we have the same exhortation and the same word there rendered "yield" (as also in Romans 12:16, Romans 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 (1-Thessalonians 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 (Hebrews 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 2-Peter 1:5, "to offer up spiritual sacrifices, acceptable to God through Jesus Christ."
I beseech you, therefore, brethren, by the mercies of God. The depth of the riches of the divine mercy has been shown in the argument of the preceding chapters, mercy for Jew and Gentile believers, and mercy in prospect for all Israel. The argument is now ended; God's plans have been explained, and the apostle appeals to those who have found mercy, in the name of that mercy, "to continue in the goodness of God."
That you present your bodies a living sacrifice. The Jewish dispensation with its sacrifices was ended; it closed when Christ, "our passover," was offered for us. But a new order of sacrifice has come in. We should give ourselves. As the victim on the altar was surrendered wholly to God, so our bodies with all their members should be consecrated to his service; not as slain, but as "living sacrifices." We do this when they become the temple of the Holy Spirit, and are used to serve God.
Reasonable service. The consecration of the body to God is not an outward act, like the sacrifice on the altar, but an act of the mind, or reason; hence "a reasonable service."
Be not conformed to this world. The spirit of the world is opposed to that of Christ. Satan is "the Prince of this world." Christ died (Galatians 1:4) "to deliver us from this present wicked world." Hence the service of Christ renders necessary a refusal to fashion ourselves after its ways.
But be ye transformed. Instead of following the ways of the world, the Christian must be "transformed," changed into a new form of life by the renewing of your mind, by having a new spirit, and walking after the Spirit.
That ye may prove. Demonstrate, show forth. The saint, transformed, renewed, will show forth in his life "the will of God."
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 Romans 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 Romans. 1-5. The expression itself is particularly opposed to "the wrath of God," Romans 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 Romans 6:13; Romans 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, Romans 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, Romans 1:17; Romans 6:4, &c. Holy - Such as the holy law requires, Romans 7:12. Acceptable - Romans 8:8. Which is your reasonable service - The worship of the heathens was utterly unreasonable, Romans 1:18, &c; so was the glorying of the Jews, Romans 2:3, &c. But a Christian acts in all things by the highest reason, from the mercy of God inferring his own duty.
*More commentary available at chapter level.