Our Body for His Body

For the last few days I have been meditating on Romans chapter twelve, verses one and two. I thought I already knew this passage. I had heard these words used in many contexts, especially before worship, or when we want to correct someone and help him see that what he does with his body is displeasing to God. But over these days God blew me away through these verses, and I realised there was far more here than I had ever seen. Let me read them. "Therefore, I urge you, brothers and sisters, in view of God's mercy, to offer your bodies as a living sacrifice, holy and pleasing to God — this is your true and proper worship. Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God's will is."

The key word that unlocks these two verses is the very first word: "therefore." As someone has said, whenever you meet a "therefore" in Scripture, it is right to ask what it is there for. Paul has just written eleven chapters, and "therefore" gathers them all up. If you meditate on the first three chapters alone, their conclusion is in chapter three, verse twenty-three: all have sinned and fall short of the glory of God. That is the summary. In chapter one, verse sixteen, Paul declares, "I am not ashamed of the gospel, because it is the power of God" — the gospel that works in people's lives, changing and transforming them. Then from chapter one, verse eighteen, three categories of people are set before us. First the Gentiles, who knew God but did not glorify him; they had no law, but they had conscience, and they chose to displace God, ascribing praise and worship to created things rather than to God. Then in chapter two, the moralists, who seem good but also fall short. And then the Jews, the covenant people who had the law, who also fall short. So by chapter three, verse twenty-three, all three — Gentiles, moralists, and covenant people — have fallen short. There is no one righteous.

That is where chapters four and five turn to their great theme: salvation, redemption, forgiveness, reconciliation, Jesus dying on our behalf as a substitutionary atonement. This is why we sing songs like "I stand amazed in the presence of Jesus the Nazarene, and wonder how he could love me, a sinner, condemned, unclean," or "I stand in awe of you, holy God." We were all sinners, but now we are reconciled, forgiven, and adopted into the family. Then chapters six, seven and eight form one unit: those who are reconciled, who find themselves in a new family, now live out the Christian life by the power of the Holy Spirit. Chapter six, verse four speaks to everyone who has been baptised: "We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life." When we come up out of the waters of baptism, the pastor says, "Be faithful." There is a new life here; we have declared publicly that we belong to his family.

Chapter seven reflects on the old life under the law. Look at verse fifteen: "I do not understand what I do. For what I want to do I do not do, but what I hate I do." It is a miserable state — Paul looking back, knowing right from wrong yet incapable of obeying. The key verse is seven, twenty-five: "Thanks be to God, who delivers me through Jesus Christ." And chapter eight is all about how God delivers us by the Spirit. "Those who are led by the Spirit of God are the children of God" (verse fourteen). We have received the firstfruits, the Holy Spirit (verse twenty-three). And verse thirty-one is thrilling: "If God is for us, who can be against us?" How do we know God is for us? Because we were sinners, and now we are reconciled, forgiven, and filled with the Holy Spirit. He is committed to saving us from this corrupted world. Chapters nine, ten and eleven are again one unit: God is sovereign over everything, over what happens with Israel and over his choosing of the Gentiles. God foreknew us, called us, justified us, and glorified us. There was a clear plan around all our lives. That is why we are here today.

Now comes our key word: therefore. After all of this, something must happen. It is one thing to have tears rolling down our cheeks as we look at chapters one to eleven and say, "I stand amazed in the presence of God." It is another thing entirely to come to this verse and ask, now what is expected? Someone has called chapter twelve the graduation chapter. In our Bible college we train students for two, three, or four years, and finally there is graduation. After so much assignment, so much work, so much pain, so many hours in the library — finally, graduation day. All that study was for this moment. Now go. We are sending you into the world. And there is a commissioning prayer: Go. That is what "therefore" means. It is there for us to realise why we were saved in the first place. Is it merely to go to heaven, to be absent from the world? Or is there a clear purpose of God behind our salvation? It is like a brand-new car coming off the production line — the headlight, the engine, the tyres, everything fitted, everything new. That is the first eleven chapters: I am forgiven, reconciled, accepted, filled with the Holy Spirit. For what?

Look carefully at the verse: "I urge you, brothers and sisters, in view of God's mercy." Where did we see God's mercy? In the first eleven chapters. Even that address — brothers and sisters — speaks volumes, because the world outside will never understand what Paul is about to say. I must understand this: I am saved for a purpose, reconciled for a purpose, given the Holy Spirit for a purpose. If, from chapter twelve onward, what Paul describes is not happening, then there has been a great letting-down of God's purpose for our lives. In view of God's mercy, here it is: offer your bodies as a living sacrifice. Three adjectives describe that sacrifice — it must be living, holy, and pleasing.

When a first-century reader, whether Greek or Jewish, came to this verse, two words were utterly familiar: "offer" and "sacrifice." These are the technical words of the Old Testament. Leviticus is all about sacrifice — bring your grain offering, bring your animal, offer this. So they are ready. Offer what? Offer grain? Offer a goat? No — offer your bodies. Shocking. And I wonder whether we who claim to follow Christ have truly grasped what it means to offer our bodies as a living sacrifice. The popular understanding runs immediately to chapter six, where the same vocabulary appears. Chapter six, verse thirteen: "Do not offer any part of yourself to sin as an instrument of wickedness, but rather offer yourself to God." Verse nineteen speaks of offering ourselves as slaves to righteousness. So people read twelve, one as simply, "I offer my body by not doing certain things" — I don't smoke, I don't drink, I don't go to the nightclub or the pub. I refrain. That is my response.

But is twelve, one merely about refraining, or is it an active word? "Offer your body" — is it only, "I used to smoke, now I don't"? These days people even look down on such concerns as legalistic: "God looks at my heart; whatever I do with my body doesn't matter." That is exactly how the Greeks thought — that there is nothing good in the body, that God is concerned only with the spirit, and what I do with my eyes, ears, tongue, mouth, or hands does not really matter. It is against precisely that mindset that Paul's word is earth-shattering: offer your body. Here "body" means the whole being — who you really are: your thoughts, your ambitions, your desires, your plans, your purpose, your career, your wealth, everything put together. How do I know this? Because verse two adds two more words. Verse one says offer your body; verse two says be transformed in your mind so that you can discern his will. Body, mind, and will together — the entire person, not merely refraining from a few activities.

The same language appears in chapter three, verse twenty-five: "God presented Christ as a sacrifice of atonement, through the shedding of his blood, to be received by faith." God presented Christ as a sacrifice; now Paul says, offer your body as a living sacrifice. It is the same language. Just as Christ gave his body to save the world and bring us into fellowship — as we sing, "You are like a rose, trampled on the ground; you thought of me above all" — now it is our turn to present our bodies as a living sacrifice, so that others can come in to the house of God. This challenges a self-centred, self-absorbed lifestyle. It is not about a two-hour Sunday service; it is twenty-four hours a day, seven days a week, Monday through Saturday. In view of God's mercy, how can I share the gospel with another person? What sacrifice can I make so that others come into the church? That should be the heartbeat of a saved person.

I was shocked, because from childhood I thought I understood this verse as merely a list of don'ts. It is not just do's and don'ts; it is imitating Christ, who gave himself up on the cross, and having the same mind — to give up everything for the sake of others, for the church. Ephesians chapter five, verse two uses the same language: "just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God." Romans twelve, one is not refraining from something; it is actively imitating the selfless, sacrificial death of Jesus in daily life. That is the cross. That is the call of God for us. None of us is here by accident. In 2021, the very fact that we are alive is a gift from God. Now what is our appropriate response? I don't want only to come, sing, and go. I don't want to give my leftovers; I want to give my treasure — my time and talents — at the foot of the cross, for the glory of God. As Bob Pierce said, "Let my heart be broken with the things that break the heart of God." That is Romans twelve, one. Lost lives matter to God, and they should matter to us — in our workplace, our university, our school. Does it matter to you? It should, and we should do whatever we can to bring people in, reflecting God's nature of self-giving sacrifice in our daily life.

Colossians chapter one, verse twenty-four affirms the same thing: "Now I rejoice in what I am suffering for you, and I fill up in my flesh what is still lacking in regard to Christ's afflictions." Is anything lacking in Christ's affliction? Have you ever thought about that? With regard to salvation, propitiation, and reconciliation, Jesus' sacrifice is complete; it is finished. But with regard to the propagation, the spread of the gospel, we are the ones who must sacrifice ourselves at the foot of the cross. That is the call. This is the normal Christian life that is expected — not some extraordinary calling, but the norm. And notice: Paul does not say, "I urge you, pastors," or "I urge you, evangelists," but "I urge you, brothers and sisters." You cannot live a passive life; there must be active effort to bring people in.

Now look at those three descriptions of the sacrifice — it must be living, holy, and pleasing. "Living sacrifice" is almost a paradox. The moment a first-century person met those words he would be puzzled, because a sacrifice is dead. A goat or an animal is bought with a price and dragged to the altar, its legs tied, the priest offering it — dead and gone. So "living sacrifice" makes us think. At least three things emerge from it. First, it is voluntary, not by compulsion. Unlike the Old Testament animals that were pulled and tied, a living sacrifice offers itself. I have seen people come to church like an animal being dragged — every five minutes wondering, how long is the sermon going to be? They put in their attendance and escape, driven by fear that if they don't come, some accident might befall them in the week, or God will be displeased. That is like a pulled animal: Saturday night, "Tomorrow is Sunday, get ready," and then, "When will it get over?" A living sacrifice is the opposite — getting excited about Sunday, and not only Sunday but every day, voluntarily laying ourselves on the altar: "Your will be done. Not on Sunday alone, but from Monday — my job, promotion, money, my wedding, my proposal, anything — your will be done, not mine."

Second, it is continuous, not a one-time event where we come to the altar, cry and weep, fast for three days, and then drift back. A living sacrifice is voluntary and continuous. And third — the biggest thing — it is internal, not external. Old Testament sacrifices were all outside the worshipper: he brought an animal, he brought grain, something outside himself that did not cost him personally. But to offer your body as a living sacrifice means the worshipper himself is the offering. It is not easing our conscience by giving a tenth; it is giving all we have at the foot of the cross, holding nothing tightly but everything loosely. When the monthly salary is credited, what joy it brings — but the next time it is credited, say, "It is all yours; how much may I use?" That is what it means to offer our bodies: all I have — wealth, time, talents, whatever influence I have — all for his kingdom. We are not procuring God's favour by this sacrifice; we are not buying it. That is why the "therefore" is so important. We do not sacrifice to earn God's favour; we sacrifice as a response to God's favour. Otherwise it would not be salvation. As we sometimes sing, "I give myself away, so you can use me."

It is crucial to grasp this because of the last phrase of verse one: "this is your true and proper worship." Some translations render it your intelligent, reasonable, or rational worship. I like "reasonable," because it is close to the original. In view of God's mercy, when I offer myself completely — meaning it, Monday through Saturday, giving up everything — that is true and reasonable worship. If, after all God has done, I offer only a tenth, it does not make sense; it is not reasonable to hand over mere leftovers. Only when we offer ourselves completely is it reasonable worship; otherwise it is foolish worship — just singing songs or doing something externally.

There are two or three popular misunderstandings about worship. Some think worship begins when the music begins — when the keyboard and guitar start, worship starts. But according to twelve, one, music is not the beginning of worship; it is a vehicle to express the worship we have been living all week. As A.W. Tozer said, if a person is not worshipping God seven days a week, he is not worshipping him in two hours of one week. The surrendered will, the surrendered lifestyle from Monday onward — that is worship, and on Sunday we come together and express it through music. A second misunderstanding is that worship is for us. After a service people say, "Today's worship was not good; somehow the drum didn't work; I couldn't worship." Not good for whom? "I didn't enjoy it." But the audience of worship is God. When I offer myself completely to God, God should be pleased; it is not for me to feel good. A third misunderstanding is that we worship to get something — the more I clap, the more benefit I receive. Some even preach this: "Don't hold back, give yourself, and next week something will happen because you clapped your hands." I see that deal in only one place in Scripture — Matthew chapter four: "Bow down and worship me, and I will give you everything." It is a terrible distortion. We do not clap our hands to secure a promotion or a breakthrough next week. Romans twelve, one is about giving ourselves completely — not on Sundays alone, but our whole life and all we have for God's work — and then gathering on Sunday to express that worship through music. It is not to get; it is to give.

Look now at verse two, because chapter twelve, one is such a radical, counter-cultural, sweeping statement. In simple terms it says: God gave you everything; you give everything to him. That is your reasonable, appropriate response. But how is it possible? People say, "I studied hard; this is my hard-earned money; it is mine." "I want to go abroad and make money and live there," and you are telling me to give up all my dreams and plans and live for the body of Christ — how is that possible? The key to living twelve, one is twelve, two. The means by which we can carry out the sweeping command of verse one is to understand verse two. Without verse two, never attempt to live verse one; it is impossible.

"Do not conform to the pattern of this world." In the culture where I grew up, the patterns of the world were narrowed down to about five external things — the colour of your shirt, your hairstyle, and a few others. I am wearing a white shirt today; by that reckoning I am not conforming to the world. But when I looked closely at verse two, I was challenged: it has nothing to do with externals. Externals come as a result. The text says, renew your mind — not cosmetic change. When the mind is not transformed, everything we do outside will waver this way and that. That is why some people keep two sets of clothes: one for Monday through Saturday, when I am in the world, and another for Sunday, when I am in church — they sense that what they wear outside is not appropriate. But let me tell you, brothers and sisters, there is no secular-sacred divide for a spiritual person. When our minds are transformed, yes, it will show in the externals, but it works from the inside out. It is not skin-deep; it is heart-deep. From the Greek root of "conform" we get the English word "scheme." One well-known free translation puts it memorably: "Do not let the world squeeze you into its mould." The world — those who are not regenerated, who do not honour God — has a lifestyle of celebrating without God, accumulating everything for themselves, enjoying every moment for themselves. We are to be different in the way we think: about money, position, job, car, house, everything. Only when we are different in our thinking will we be able to offer our bodies as a living sacrifice.

This is the most important thing I want you to see: twelve, one and two is a litmus test of whether we have truly understood chapters one to eleven. Set Romans twelve beside Romans one and notice what Paul is doing. In chapter one, verse eighteen, the wrath of God; in twelve, one, the mercies of God. In one, twenty-one, they knew God but neither glorified him nor remembered him; in twelve, one, in view of God's mercy — remember it. In one, twenty-four, God gave them over to the sinful desires of their hearts, to the degrading of their bodies, and they worshipped created things; in twelve, one, offer your bodies, this is your true and proper worship. In one, twenty-eight, a depraved mind; in twelve, two, a renewed mind. In one, twenty-two, they became fools; in twelve, one, this is your reasonable, intelligent worship — be wise. Paul is deliberately taking the catalogue of chapter one, verse eighteen onward and undoing it through the new creation of twelve, one and two. If we do not live according to twelve, one and two, we end up as the people of one, eighteen onward, living according to the world — different from them only in our claims, not in our day-to-day life.

The English word "metamorphosis" comes from the Greek word for "transformed." When our minds turn toward God, not every thought pattern changes overnight; we are transformed by the Spirit and by the word of God. It is a process. Only as our minds are transformed can we offer ourselves fully to God, and only then, as the verse says, "you will be able to test and approve what God's will is." If we keep conforming to the thought patterns of this world, we will never discern God's will. What does a transformed mind look like? Chapter eleven, verse thirty-four helps: "Who has known the mind of the Lord?" A transformed mind is having the mind of Christ, as First Corinthians chapter two, verse sixteen says. Only when we have the mind of Christ can we do something like self-sacrificial giving in daily life; having the mind of Christ enables us to offer our body as a living sacrifice, just as Jesus offered his body for the church.

Look at that phrase, "test and approve." The literal word is "prove." This is graduation day. In a few minutes we go out — out for what? In view of God's mercy, to live out and prove to the world that we belong to God. It is not merely understanding the will of God; it is proving it before the people around us, the people of chapter one, verse eighteen. When they love money and the things of the world, you and I have to prove them wrong. There are three descriptions here of the will of God — good, pleasing, and perfect. The world will never look at God's will and call it good; the unregenerated mind always calls it foolish, for a person without the Spirit cannot understand the things of God. How many of you have had a colleague or friend look at you and say, "You are a fool"? It comes down to that. The invigilator steps out and a classmate says, "You can copy and get the marks." No — I cannot do this; if I fail, I fail; my body, my everything is his, and I want to honour God. "You want to waste another year?" the world says. Or, "You'll get that promotion — just produce a certificate from somewhere; people will even guide you where to get a fake experience certificate." And you say, "No. Whether I get the job or not, I will not do that. My life should be a pleasing aroma." What will the world call you? A fool. The good, pleasing, and perfect will of God will always appear foolish to the world.

Let me conclude with this. We cannot separate the will of God in a believer's life from the cross of Christ. Every will of God bears the mark of the cross — that is, sacrifice. The selfless, generous mindset of Christ is imprinted on every will of God. As Charles Spurgeon, the prince of preachers, said, "To tell about Jesus without the cross is to betray him with a kiss." To worship God without sacrifice is to betray ourselves. To assume "I am all right, in view of God's mercy I am here on Sunday, and that is enough" is to deceive ourselves. A message like this is incomplete unless it demands a response — not from you alone, but from the preacher himself. We all must respond. God sacrificed his only Son; now it is my turn to sacrifice all I have at the foot of the cross. With a renewed mind I will be able to offer my body, my entire being, for the service of God. What does that look like day by day? When you go to work, or plan a weekend trip, be a witness wherever you go. If you travel to a distant place, search online for a church there, longing to be a blessing to it. Have Christ in all your plans. Next time you draw your salary, give not from a legalistic mindset but ask God, "How much should I give?" The will of God is radical; it will make you a fool for Christ. But that is the offering with which God is pleased, and that is our appropriate response to the mercies of God. You also are a witness.