What does it mean to be a living sacrifice (Romans 12:1)?

(V. 1). The Apostle appeals to believers on the ground of the mercies of God by which they have been so greatly blessed — the mercies that have been unfolded to us in the first eleven chapters. Seeing that we have been so richly blessed it becomes us to present our bodies a living sacrifice, holy, acceptable to God. This is our only intelligent service. In pressing the deep need of governing our spirits, and having our affections held in check, we may be in danger of thinking this is all, and that we can be careless as to the way we use our bodies. Here, then, it is our bodies that are to be yielded to God. Our feet to walk in the path of obedience, our hands employed in His service, our tongues to speak as a witness for God. This will involve sacrifice, for the natural inclination is to use the body to carry out the will of the flesh. To restrain the flesh involves the sacrifice of much that nature desires. The body presented to God is not only a sacrifice, but it is a living sacrifice. We may present our money, and our goods, but such gifts, however right in their place, are not "living". With such gifts there may be, at the same time, much self-indulgence of the body. Moreover it is to be presented as a "holy" sacrifice. For God's service there is required not only a living body, but a "holy" body. Only as the body is held in holiness will the sacrifice be acceptable.

(V. 2) Having presented the body to God we are warned against the ever present danger of the world. The world is at enmity with God and lies in the wicked one. We are to beware of adopting its godless ways and speech. But, further, we are to be transformed. We are not only to beware of being formed like it, but we are to be altogether different to it. This transformation can only be by the renewing of the mind. It is not a mere outward transformation by the adoption of some peculiar religious dress, such as that of a monk or nun, which, however plain, only calls attention to self. The difference between the world and the believer is to be displayed, not simply in dress, but in manner, and speech, and ways, as the result of having a different mind. The outward change is the result of an inward change of thought. We may raise endless questions as to what is right in dress, and manner of life, but the inward change — the renewing of the mind — would settle a thousand questions as to what is the good and acceptable and perfect will of God.

The sacrifices of Old Testament times were animals devoted to God by way of death, and the thought of a living sacrifice hardly appears; it would indeed have seemed a contradiction in terms, and an impossibility. That, however, which would have been an impossible service under Judaism becomes an intelligent service under Christianity. The only right course for the believer is to present his body to God as a thing wholly devoted to His will and use and glory, and it only can be so presented as a thing which though living is yet acknowledged to be dead as viewed in the light of the death of Christ. The contradiction in terms alone remains, but then such paradoxes are common in Christianity, as Gal. 2:20 bears witness.

In Romans 12 we read of another sacrifice, which, though not connected in this scripture with our priesthood, may yet be briefly explained. The apostle says, "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" (or intelligent) "service." (v. 1.) This exhortation connects itself, as its ground of appeal, with the close of Rom. 8, and, as to its subject-matter, with Rom. 6; that is, the mercies of God are all the mercies which have been expressed, in the grace of God, in our redemption — as traced out in Rom. 1-8 — and the appeal as to our bodies flows from the truth stated in Rom. 6. Delivered from the power of sin through death with Christ, sin is no longer to reign in our mortal body, that we should obey it in the lusts thereof. (Rom. 6:12.) No; our bodies are to be yielded up henceforward to God, that as they had been before the instruments of unrighteousness unto sin, so now our members are to be instruments of righteousness unto God.

Coming then to Romans 12, we learn the character of the presentation of our bodies to God. They are to be presented "a living sacrifice;" not as a slain animal, a dead sacrifice, laid on the altar, but because our bodies are not dead, and sin is in us, they are always to be kept under the power of death ("always bearing about in the body the 'putting to death' of Jesus"), and thug, presented to God as a living sacrifice. They are presented to Him for His service, that, instead of their being governed as they had always been, by our own wills for our own ends, He in His wondrous grace might henceforward use them as organs for the expression of Christ. Such a yielding up of our bodies to God, let it be again stated, involves the constant application of the power of death, and consequently it becomes a living sacrifice. Christ being in us, the body is dead because of sin; but the Spirit is life because of righteousness. And such a sacrifice, as it is, on the one hand, holy and acceptable to God, so it is, on the other, our intelligent service — a service suitable to the claims which God has upon us on account of redemption, and one, it may be added, which should be joyfully as well as intelligently rendered.

The exhortation in Romans 12:1 links itself with the doctrine of chapter 6, though the appeal is based upon the truth developed up to the close of chapter 8. "I beseech you, therefore, brethren," says the apostle, "by the mercies of God." The mercies are those unfolded in redemption, and which have been detailed in this epistle. Reminding us thus of what God is for us in Christ, and what He has done, the apostle, on this ground, beseeches us to present our bodies a living sacrifice, holy, acceptable unto God, our reasonable service. Again, the exhortation, as in chapter 6, concerns our bodies — bodies, it must be remembered, which have been emancipated from bondage to sin, and which, according to the teaching of chapter 8, are now indwelt by the Holy Ghost. This will explain the apostle's meaning. Not now, as with the priests of old, are we to bring a dead sacrifice and lay it on God's altar, but in the power of the Holy Spirit we are to offer up a living sacrifice — a perpetual sacrifice therefore, — one that is ever to be presented to God as long as we are here upon the earth. But how is this, we ask again, to be accomplished? Is it by an act of will? Nay, this is impossible. It is by the application of death — it is, in fact, the truth of Romans 8:10 — "If Christ be in you, the body is dead because of sin:" it is Christ controlling our bodies instead of ourselves, as we hope to explain more fully afterward; and this is both a sacrifice, holy, acceptable to God, and our reasonable service — the recognition of what is due to God on the ground of redemption. Our bodies, in other words, belong to Him who has redeemed us; but the acceptance of this truth will involve their presentation to God moment by moment, as a living sacrifice; so that He may use them now for His own glory in testimony to His beloved Son.

"I beseech you therefore, brethren, by the compassions of God, to present your bodies a living sacrifice, holy, acceptable to God, your reasonable service." (Ver. l.) It is the detailed application of the principle laid down in Romans 6, where we first hear of the Christian reckoning himself dead to sin but alive to God in Christ Jesus, under grace, not under law. From this there is no receding to law now, as the tone of the exhortation itself testifies. But the compassions of God are morally to form the believer within and without. Just as in Romans 10 the apostle had taught the value of confession with the mouth as well as of believing with the heart, so here the brethren are entreated to yield their bodies as a sacrifice to God. Many then as now would have been disposed to have professed an inward devotedness with license for the outward man. The possibility of this self-deception is here precluded, the more strikingly as the exhortation is made not to Jews with their system of external observances, but to Christians who know that without faith it is impossible to please God. Thus is secured the service of the man as a whole; just as the apostle says elsewhere in his desires for the Thessalonian saints, "The God of peace himself sanctify you wholly, and your whole spirit and soul and body be preserved blameless at the coming of our Lord Jesus Christ." Again, the word "to present," or yield, is so put as to convey the idea of a completed act summed up in its conclusion. It is not mere effort as under law, but a thing done once for all, though of course stamped on the entire christian walk up to the last according to that beginning. The Spirit of God contemplates nothing less for every soul called of God out of this world, reconciled by the death of His Son and to be saved by His life. How could He lower the standard of Christ?

But the mention of "bodies" in God's wisdom associates itself with the thought of a sacrifice so familiar then to every mind even among the Gentiles. Only in Christianity it is an incomparably more intimate and personal question than in Judaism. Animals devoted to death and sacrifice do not suffice or suit, but our own "bodies," and this of course as a living sacrifice contrasted with those of dead beasts, which of themselves left self unjudged and untouched. With the Christian's self-sacrifice God is well pleased. It only is holy now, what was once legally so being in truth proved profane, now that the true light shines; it is acceptable to Him as the expression of giving God His true place, and of man, the believer, taking his. Without this the show of doing good and communicating is vain; with it such sacrifices are indeed well pleasing to God. Further, this is "our intelligent service." Worldly elements are condemned, carnal ordinances passed away, formal worship at an end. God will only be served now intelligently. It is no question of reason judging for itself without the word, but of the Spirit guiding the mind by divine revelation understood growingly.

We are exhorted to present our bodies a living sacrifice, holy, acceptable unto God, which is our intelligent service (Rom. 12:1). “Service” here is not bondage, nor law, nor demand, but worship—the glad return of a grateful heart in the intelligence of redemption and in the power of the Spirit.

A Living Sacrifice. — Now what should be the response? "Present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service." Salvation for those who have believed on the Lord Jesus Christ is a settled matter. If we speak, then, of soul salvation it is effected already, and nothing can alter it. We have received it (1 Peter 1:9). If we speak of final salvation for our persons, it is assured us. It is ready to be revealed in the last time (1 Peter 1:5). Not then to get salvation are we to present our bodies a living sacrifice, but because we are subjects of saving grace already. A living sacrifice! Our bodies to be thus presented to God as acceptable or well-pleasing, for the death of that sacrifice, on the ground of which we are accepted, has taken place. Now no one better than Paul could thus exhort the saints, for he could say, "To me to live is Christ" (Phil. 1:21). Antinomianism finds no place in the Gospel which he preached. He who shares in the benefits of the atoning sacrifice of Christ should own that he is not his own, having been bought with a price (1 Cor. 6:19-20), to live to Him who died for him and rose again (2 Cor. 5:15). The creature, as a saint, is thus by the Gospel turned to his proper object of service. In living to Christ he will live to God. But we live in a world, an age where things are out of course, things in heaven and things on earth being not yet reconciled to God (Col. 1:20). Hence the need of the accompanying admonition, "Be not conformed to this world (or, age), but be ye transformed by the renewing of your mind, that ye may prove what is that (or, the) good, and acceptable, and perfect will of God" (2). For by having the mind renewed, of which we also read in Eph. 4:23, transformation can take place, so that the saint, instead of being conformed to this age, may prove what is the good, and acceptable, and perfect will of God. Thus intelligent service might be rendered, and willing service too, by those who had as Gentiles formerly walked in the vanity of their mind (Eph. 4:17). For this, as regards the Colossian saints, Epaphras, we learn, laboured fervently in prayers (Col. 4:12).

"Presenting our bodies a living sacrifice" (Romans 12:1), is an act of the mind and done once and cannot be repeated. When a soul once realizes the mercy of God in freeing it from sin and death, the body is placed on the altar as a living sacrifice. It, is quite voluntary and is in the nature of the burnt-offering — holy and acceptable to God. It may not be always maintained for the lack of spiritual energy, but it is done once and for all.

Now Paul says, it is a living, holy and acceptable sacrifice. In the Old Testament when they brought sacrifices to God it was a living animal, the animal had first been examined by the priest, there were no blemishes in the animal, there was nothing that the priest could take account of to disqualify that animal from being used, but once it had been offered up to God it was dead, there was no life in it, but, says Paul, 'Your bodies' - that in chapter 1 had been given over to evil things - 'through divine teaching and obedience are now bodies that are expressing God's righteousness, now offer them to God and He will accept them'. These bodies are holy, living and acceptable. What a wonderful transformation. We have had nothing to do with it except in the exercise of being obedient to God's word. This matter of simple obedience is where we all fail in some way or other.

Rom. 12:1. The Apostle now comes to the moral consequences of his doctrine. The compassions of God, manifested in the acts of His grace toward us, and developed in the doctrine of this epistle, are the motive given to the Christian to urge him to obedience and personal devotedness to God. "I beseech you, therefore, brethren, by the compassions of God, to present your bodies a living sacrifice, holy, acceptable to God — your intelligent service." The devotedness of the Christian is an offering which he renders to God of his life and all his movements. Therefore is it that the Christian life is here called "worship" or divine "service." The compassions of God are contrasted with the law, a living sacrifice with the sacrifices of dead beasts, and an intelligent service or worship with a ceremonial service which the hands or the body could accomplish. In no way should the Christian be a Jew.