XII.

(1) At this point the Apostle turns from the speculative, or doctrinal, portion of his Epistle, and begins a series of practical exhortations to his readers as to their lives as Christians. In the first two verses of the chapter he speaks of this in general terms, but then goes on to give a number of special precepts in no very distinct arrangement or order.

Therefore.--We may well believe that the Apostle having brought his argument up to a climax at the close of the last chapter, would make a pause in his dictation, and perhaps not resume it until another sitting. The one prevailing impression left on his mind, both by the argument just ended and by the whole previous portion of the Epistle, is a profound sense of the merciful and benevolent purposes of God, who, out of seeming evil, only educes the highest good. This sense is still strong upon him, and he makes it the link of transition by which the earnest practical exhortations which follow are bound to what precedes. The sequence is as much one of feeling as of ratiocination.

Your bodies.--Not merely a periphrasis for "yourselves," but in the strict sense "your bodies," i.e., the very part of you which is apt to be "an occasion of falling." The Apostle takes the two main parts of human nature separately. In this verse he deals with the bodies of men, in the next verse with the "mind," or the intellectual and spiritual faculties.

A living sacrifice.--"How is the body to become a sacrifice? Let thine eye look upon no evil thing, and it hath become a sacrifice; let thy tongue speak nothing filthy, and it hath become an offering; let thy hand do no lawless deed, and it hath become a whole burnt offering. But this is not enough, we must do good works also; let the hand do alms, the mouth bless them that despitefully use us, and the ear find leisure evermore for the hearing of Scripture. For sacrifice can be made only of that which is clean; sacrifice is a firstfruit of other actions. Let us, then, from our hands, and feet, and mouth, and all our other members, yield a firstfruit unto God" (St. Chrysostom).

The idea contained in sacrifice is that of dedication. We are to dedicate our bodies to God. But there is to be this distinction between the old Jewish sacrifices and the Christian sacrifice: the one was of dead animals, the other of the living man. The worshipper must offer, or present, before God, himself, with all his living energies and powers directed consciously to God's service.

Holy, acceptable unto God.--The qualification sought for in the Jewish sacrifices was that they were to be unblemished, without spot. In like manner the Christian's sacrifice must be holy and pure in God's sight, otherwise it cannot be acceptable to Him.

Reasonable service.--The English phrase is somewhat ambiguous. It might mean "a service demanded by reason." Such, however is not the sense of the Greek, but rather "a service of the reason," i.e., a service rendered by the reason. Just as under the old dispensation the mind expressed its devotion through the ritual of sacrifice, so now under the new dispensation its worship takes the form of a self-dedication; its service consists in holiness of life, temperance, soberness, and chastity.

Verse 1 - Romans 14:23. - III. HORTATORY. (See summary of contents, p. 17.) It is St. Paul's way to supplement his doctrinal treatises with detailed practical directions as to the conduct that should of necessity ensue on belief in the doctrines propounded. So also in Ephesians 4:1, etc., where, as here, he connects his exhortations with what has gone before by the initiatory παρακαλῶ οϋν. Beyond his exposition of the truth for its own sake, he has always a further practical aim. Saving faith is ever with him a living faith, to be shown by its fruits. Nor, according to him, will these fruits follow, unless the believer himself does his part in cultivating them: else were these earnest and particular exhortations needless. If, on the one hand, he is the great assertor of our salvation being through faith and all of grace, he is no less distinct for the necessity of works following, and of the power of man's free-will to use or resist grace; cf. 1 Corinthians 15:10, where, speaking of himself, he does not mean to say that grace had made him what he was in spite of himself, but that grace had not been in vain, because he himself had worked with grace. All was of grace, but he himself had laboured, assisted by grace working with him. It will be observed how comprehensive is the survey of Christian duty that here follows, reaching to all the relations of life, as well as to internal disposition. Verse 1 - Romans 13:14. - E. Various practical duties enforced. Verse 1. - I beseech you therefore, brethren (he does not command, as did Moses in the Law; he beseeches; he is but a fellow-servant, with his brethren, of Christ; he does not "lord it over God's heritage" (cf. 1 Peter 5:3), but trusts that they will of their own accord respond to "the mercies of God" in Christ, which he has set before them), by the mercies of God ("Qui misericordia Dei recte movetur in omnem Dei voluntatem ingreditur. At anima irae obnoxia vix quiddam juvatur adhortationibus," Bengel), that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. The verb παραστῆσαι is the usual one for the presenting of sacrificial animals at the altar (Xen., 'Anab.,' 6:1.22; Lucian, 'De Sacrif.,' 13. The LXX in Leviticus 16:7, 10, has στήσει. Cf. Luke 2:22: Colossians 1:22, 28, and supra, 6:13). Our bodies are here specified, with probable reference to the bodies of victims which were offered in the old ritual. But our offering differs from them in being "a living sacrifice," replete with life and energy to do God's will (cf. Psalm 40:6, 7, 8, and Hebrews 10:5, 6, 7), yea, and oven inspired with a new life - a life from the dead (Romans 6:13). Further, the thought is suggested of the abuse of the body to uncleanness prevalent in heathen society (cf. Romans 1:24). The bodies of Christians are "members of Christ," "temples of the Holy Ghost," consecrated to God, and to be devoted to his service (cf. 1 Corinthians 6:15, etc.); and not in heart only, but in actual life, of which the body is the agent, we are to offer ourselves, after the example of Christ. Your reasonable service (τὴν λογικὴν λατρείαν ὑμῶν) must be taken in apposition to "present your bodies, rather than to "sacrifice," it being the act of offering, and not the thing offered. that constitutes the λατρεία. This word is especially used for the ceremonial worship of the Old Testament (cf. Exodus 12:25, 26; Exodus 13:5; Romans 9:4; Hebrews 8:5; Hebrews 9:1, 6, 9; Hebrews 10:2; Hebrews 13:10), the counterpart of which in Christians is, according to St. Paul, not ceremonial service, but rather that of a devoted life (cf. Acts 27:23; Romans 1:9; Philippians 3:3; 2 Timothy 1:3; Hebrews 41:28). The epithet λογικὴν has been variously understood. It probably means rational, denoting a moral and spiritual serving of God, in implied opposition to mechanical acts of outward worship. "Respectu intellectus et voluntatis" (Bengel). It may be taken to express the same idea as οἱ Πνεῦματι Θεῷ λατρεύοντες (Philippians 3:3), and πνευματικὴν θυσίαν (1 Peter 2:7; cf. John 4:24). Though the offering of the body is being spoken of, yet "bodily self-sacrifice is an ethical act" (Meyer). Cf. 1 Corinthians 6:20. The word itself occurs in the New Testament only here and in 1 Peter 2:2, where its meaning, though obscure, may be similar.

12:1,2 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.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 Lev. fol. 4. 2.