Rom 12:1-2 | MHM | STEP | The Call to Present Ourselves to God Here the apostle, having spent much time explaining the great doctrines of the gospel, now turns to urge the main duties that flow from them. Christianity is not just a set of ideas for the mind, but a practical way of life meant to shape our hearts and conduct. The faith that saves is a faith that “works by love,” and there is no other way to heaven but the way of holiness and obedience. Paul’s method teaches us that duty and privilege must go together—our actions should spring from the mercies and truths we have received. The foundation of Christian living is laid in Christian knowledge and faith; first we must know Christ, then we can walk in him. The exhortations in this chapter are short and full of meaning, giving us a summary of what God requires of us in Christ. This verse is joined to all that came before by the word therefore , showing that the practical application of doctrine is the very life of true religion. v. 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. Paul does not command with harshness, but pleads with affection, calling even the humblest Christians “brethren.” He urges us “by the mercies of God”—all the compassion and grace God has shown us, especially in Christ. This is the strongest and sweetest argument to move our hearts. Because God has been so merciful, we should gladly give ourselves to him. The duty pressed here is “that ye present your bodies a living sacrifice.” Under the old law, people brought the bodies of animals to the altar; now, we are called to bring ourselves—our whole selves, body and soul—to God. This means not only avoiding sins of the body, but using our bodies in God’s service: in worship, in our daily work, and even being willing to suffer for his sake. Our bodies are to be instruments of righteousness, not of sin (Romans 6:13 ). To present them is a voluntary act, a free-will offering, not something forced. The old sacrifices were killed, but we are to be “a living sacrifice”—devoted to God, yet still alive to serve him. This is not a bloody or destructive offering, but one inspired by the spiritual life Christ gives us. Our bodies, animated by faith and love, become living sacrifices. They must also be “holy”—set apart for God, not used for sin or impurity, but dedicated to his service. When the soul is sanctified, it brings holiness to the body as well. Our bodies are temples of the Holy Spirit (1 Corinthians 6:19 ), and should be kept pure and used for holy purposes. Such a sacrifice is “acceptable unto God.” Though our offering is small compared to God’s mercies, he is pleased to accept it. This should be our great aim—to be accepted by the Lord, to have him well-pleased with us. This is called “your reasonable service” because God does not ask anything unreasonable or harsh, but what is fitting for those who have received so much mercy. It is a service that makes sense, one we can understand and explain, and it is according to God’s word. True worship is not blind or ignorant, but spiritual and thoughtful. God deals with us as rational creatures, and expects us to serve him with understanding and sincerity.

‏ Romans 12:1-2

The Call to Present Ourselves to God

Here the apostle, having spent much time explaining the great doctrines of the gospel, now turns to urge the main duties that flow from them. Christianity is not just a set of ideas for the mind, but a practical way of life meant to shape our hearts and conduct. The faith that saves is a faith that “works by love,” and there is no other way to heaven but the way of holiness and obedience. Paul’s method teaches us that duty and privilege must go together—our actions should spring from the mercies and truths we have received. The foundation of Christian living is laid in Christian knowledge and faith; first we must know Christ, then we can walk in him. The exhortations in this chapter are short and full of meaning, giving us a summary of what God requires of us in Christ. This verse is joined to all that came before by the word therefore, showing that the practical application of doctrine is the very life of true religion.

v. 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. Paul does not command with harshness, but pleads with affection, calling even the humblest Christians “brethren.” He urges us “by the mercies of God”—all the compassion and grace God has shown us, especially in Christ. This is the strongest and sweetest argument to move our hearts. Because God has been so merciful, we should gladly give ourselves to him.

The duty pressed here is “that ye present your bodies a living sacrifice.” Under the old law, people brought the bodies of animals to the altar; now, we are called to bring ourselves—our whole selves, body and soul—to God. This means not only avoiding sins of the body, but using our bodies in God’s service: in worship, in our daily work, and even being willing to suffer for his sake. Our bodies are to be instruments of righteousness, not of sin (Romans 6:13 ^a). To present them is a voluntary act, a free-will offering, not something forced. The old sacrifices were killed, but we are to be “a living sacrifice”—devoted to God, yet still alive to serve him. This is not a bloody or destructive offering, but one inspired by the spiritual life Christ gives us. Our bodies, animated by faith and love, become living sacrifices.

They must also be “holy”—set apart for God, not used for sin or impurity, but dedicated to his service. When the soul is sanctified, it brings holiness to the body as well. Our bodies are temples of the Holy Spirit (1 Corinthians 6:19 ^b), and should be kept pure and used for holy purposes. Such a sacrifice is “acceptable unto God.” Though our offering is small compared to God’s mercies, he is pleased to accept it. This should be our great aim—to be accepted by the Lord, to have him well-pleased with us. This is called “your reasonable service” because God does not ask anything unreasonable or harsh, but what is fitting for those who have received so much mercy. It is a service that makes sense, one we can understand and explain, and it is according to God’s word. True worship is not blind or ignorant, but spiritual and thoughtful. God deals with us as rational creatures, and expects us to serve him with understanding and sincerity.

The Renewing of the Mind

v. 2: The apostle, having urged the surrender of our bodies to God, now presses the need for a deeper change: be not conformed to this world: but be ye transformed by the renewing of your mind. Here we are taught that true religion is not only outward, but must reach the very heart and mind. The mind is the ruling part of the whole man (Proverbs 4:23 ^c), and so the renewing of the mind is the renewing of the whole person. This renewal is the work of conversion and sanctification—a change not of the substance, but of the qualities of the soul. It is the same as being given a new heart and a new spirit: new dispositions and inclinations, new sympathies and antipathies; the understanding enlightened, the conscience softened, the thoughts rectified, the will bowed to God, and the affections made spiritual and heavenly. Thus, the believer is not what he once was—old things are passed away, all things are become new; he acts from new principles, by new rules, with new aims.

This is called being transformed—the Greek word is metamorphousthe, meaning to be changed in form or nature. It is the same word used for the transfiguration of Christ (Matthew 17:2 ^d), when he appeared in heavenly glory, and in 2 Corinthians 3:18 ^e, where believers are said to be changed into the same image from glory to glory. This transformation is pressed as a duty, yet it is not in our own power to work such a change. We could as soon make a new world as make a new heart by our own strength; it is God’s work (Ezekiel 11:19; 36:26–27 ^f). Yet, we are called to be ye transformed—that is, to use the means God has appointed. God turns us, and then we are turned; but we must frame our doings to turn (Hosea 5:4 ^g). We are to lay our souls under the transforming influences of the Holy Spirit, seeking grace in all the means of grace. Though the new man is created by God, we must put it on (Ephesians 4:24 ^h) and press forward toward perfection.

[1.] The great enemy to this renewing is conformity to the world: be not conformed to this world. All followers of Christ must, in this sense, be nonconformists to the world. The Greek is me syschematizesthe—do not fashion yourselves according to the world. We must not conform to the things of the world, which are fleeting and passing away. Do not conform to the lusts of the flesh or the lusts of the eye, nor to the men of the world who lie in wickedness, nor walk according to the course of this world (Ephesians 2:2 ⁱ), nor follow a multitude to do evil (Exodus 23:2 ^j). If sinners entice us, we must not consent, but rather witness against them. Even in things indifferent, we must not let the world’s customs be our chief rule, nor seek the world’s favour as our highest end. True Christianity often consists in a sober singularity—a calm, principled distinctiveness from the spirit of the age. Yet, we must avoid the opposite extreme of affected rudeness or moroseness. In civil matters, the light of nature and the customs of nations are for our guidance; the gospel’s rule is one of direction, not mere contrariety.

[2.] The great effect of this renewing is that ye may prove what is that good, and acceptable, and perfect, will of God. By the will of God here, we understand his revealed will concerning our duty—what the Lord requires of us. This is the will of God in general, even our sanctification, and especially as revealed in the New Testament. First, the will of God is described as good (good in itself and for us, Micah 6:8 ^k), acceptable (pleasing to God), and perfect (complete and sufficient, 2 Timothy 3:16–17 ^l). Secondly, Christians are to prove—that is, to know with judgment and approval—what this will is; to know it experimentally, by living in conformity to it. The Greek word is dokimazein, to test and discern, to approve what is excellent (Philippians 1:10 ^m), to be of quick understanding in the fear of the Lord (Isaiah 11:3 ⁿ). Thirdly, those who are transformed by the renewing of their mind are best able to discern and embrace the good, acceptable, and perfect will of God. A living principle of grace in the soul gives an unbiased judgment in the things of God and disposes the soul to receive and welcome the divine will. As the promise is: “If any man will do his will, he shall know of the doctrine” (John 7:17 ^o). A sharp intellect may dispute about the will of God, but an honest, humble heart, shaped by the word, loves it, practices it, and finds its delight in it.