I beseech you therefore, brethren, by the mercies of
God,
&c.] 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
F11 say,
``worthy is the portion of the righteous, who offer every day this offering before the Lord; and what is it? (whyyvpnw whyymrg) , "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.
F11 Zohar in Lev. fol. 4. 2.
