When we think of sacrifice today, we may think of the military. The father or mother who goes without to provide for their family. Those who alter their job or living conditions to take care of someone else.
The historical meaning of sacrifice is a much different outlook. There are animal sacrifices in traditional Judaism, or the stories of humans being sacrificed to the Incan Empire’s “gods,” and even the death of infants that were thrown in the furnace to the god Malak.
We can use the word “sacrifice” in many different ways. So how do we understand Paul’s exhortation to present our bodies as a “living sacrifice” in Romans? How does someone continue to live, but yet at the same time die and be a sacrifice?
After declaring God’s saving grace and our need for a savior in Roman’s first 11 chapters, Paul moves to instructions towards sanctification, and how we should live once we are saved. The very first word, “Therefore,” signifies a transition towards something very important. We then read that after responding to God’s irresistible grace, the very first instruction to the believer is to “present our bodies a living sacrifice.”
Historically, the Orthodox Jew would be very familiar with the concept of sacrifice. Throughout the Old Testament, very specific instructions were given for each sacrifice. Specific sins or issues required the sacrifice of a specific animal. Once a year, the sacrifice for the sins of the entire nation was made. The High Priest would go behind the tabernacle veil and into the Holy of Holies: the very presence of God. There, a sin offering was presented, and the blood of the perfect sacrifice was poured upon the mercy seat of the Ark of the Covenant. This sacrifice would forgive Israel’s sins for another year as they looked forward to the future when the Lamb of God –the Messiah – would pay the ultimate price. Sacrifice was not a foreign concept. But what did Paul mean by a “living” sacrifice?
The Old Testament sacrificial system was completed with the sacrifice of all sacrifices: the unblemished lamb of God, which takes away the sins of the World. This put an end to the need for animal sacrifices, which were a shadow of what was yet to come in the person of Jesus Christ. When the Son of God hung on that Roman cross and said “It Is Finished,” it was a part of God’s perfect plan for salvation. The veil that stood in the temple which separated the presence of God from the people of Israel was torn in half. Sin no longer separated the presence of God and those He adopts. There was peace, and the penalty for their sins had been paid. The plan of God to provide grace and redemption was completed. The Son of God, in perfect obedience to the Father, provided a way for Jews and Gentiles to have a relationship with the sovereign God of all creation. At this point, every sin that had ever been committed – and every sin that had yet to be committed – was paid, for as many as the Lord calls.
For us to present our bodies as a living sacrifice means giving our all to God. To hold nothing back, but to die to our flesh and become alive in Christ. We are formed with a mind, body, spirit, and a will. When we are called from death to life, we begin the process of surrender in all aspects of our lives. God doesn’t just want our mind without our will, or our body without our mind. If we are disobedient, then we will receive correction. And if we are obedient, then we will walk forward in the process of sanctification, becoming more like Jesus Christ in our daily lives. Even though we fall and fail many times, we know our salvation is secure as adopted sons and daughters of God. God will continue to shape and mold us, as the potter forms the clay, to be more in the likeness of His Son.
In presenting our bodies as a living sacrifice to God, we find our path to joy and fulfillment in our lives. We were created for one reason: to worship and glorify God in all we do and say. The very first question of the Westminster Catechism asks: “What is the Chief End of Man?” The response: “Man’s chief end is to glorify God and to enjoy Him forever.”
We are privileged to be tasked with glorifying and enjoying God. These are not two separate things, but a single one. We find our fulfillment in glorifying God. And in finding our fulfillment in glorifying God, we glorify Him in every aspect of our lives. We serve a sovereign God in whom we find life, joy, peace, and the meaning of why we are here. We were made to worship, glorify, and enjoy God! Live every day in glory to God for His goodness and His mercy.
Selah
The historical meaning of sacrifice is a much different outlook. There are animal sacrifices in traditional Judaism, or the stories of humans being sacrificed to the Incan Empire’s “gods,” and even the death of infants that were thrown in the furnace to the god Malak.
We can use the word “sacrifice” in many different ways. So how do we understand Paul’s exhortation to present our bodies as a “living sacrifice” in Romans? How does someone continue to live, but yet at the same time die and be a sacrifice?
“Therefore I exhort you, brothers, by the mercies of God, to present your bodies as a sacrifice—living, holy, and pleasing to God, which is your spiritual service of worship” (Rom. 12:1).
After declaring God’s saving grace and our need for a savior in Roman’s first 11 chapters, Paul moves to instructions towards sanctification, and how we should live once we are saved. The very first word, “Therefore,” signifies a transition towards something very important. We then read that after responding to God’s irresistible grace, the very first instruction to the believer is to “present our bodies a living sacrifice.”
Historically, the Orthodox Jew would be very familiar with the concept of sacrifice. Throughout the Old Testament, very specific instructions were given for each sacrifice. Specific sins or issues required the sacrifice of a specific animal. Once a year, the sacrifice for the sins of the entire nation was made. The High Priest would go behind the tabernacle veil and into the Holy of Holies: the very presence of God. There, a sin offering was presented, and the blood of the perfect sacrifice was poured upon the mercy seat of the Ark of the Covenant. This sacrifice would forgive Israel’s sins for another year as they looked forward to the future when the Lamb of God –the Messiah – would pay the ultimate price. Sacrifice was not a foreign concept. But what did Paul mean by a “living” sacrifice?
The Old Testament sacrificial system was completed with the sacrifice of all sacrifices: the unblemished lamb of God, which takes away the sins of the World. This put an end to the need for animal sacrifices, which were a shadow of what was yet to come in the person of Jesus Christ. When the Son of God hung on that Roman cross and said “It Is Finished,” it was a part of God’s perfect plan for salvation. The veil that stood in the temple which separated the presence of God from the people of Israel was torn in half. Sin no longer separated the presence of God and those He adopts. There was peace, and the penalty for their sins had been paid. The plan of God to provide grace and redemption was completed. The Son of God, in perfect obedience to the Father, provided a way for Jews and Gentiles to have a relationship with the sovereign God of all creation. At this point, every sin that had ever been committed – and every sin that had yet to be committed – was paid, for as many as the Lord calls.
“For the promise is for you and your children and for all who are far off, as many as the Lord our God will call to Himself”( Acts 2:39).
For us to present our bodies as a living sacrifice means giving our all to God. To hold nothing back, but to die to our flesh and become alive in Christ. We are formed with a mind, body, spirit, and a will. When we are called from death to life, we begin the process of surrender in all aspects of our lives. God doesn’t just want our mind without our will, or our body without our mind. If we are disobedient, then we will receive correction. And if we are obedient, then we will walk forward in the process of sanctification, becoming more like Jesus Christ in our daily lives. Even though we fall and fail many times, we know our salvation is secure as adopted sons and daughters of God. God will continue to shape and mold us, as the potter forms the clay, to be more in the likeness of His Son.
“But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit” (2 Cor. 3:18).
“Then He said, “BEHOLD, I HAVE COME TO DO YOUR WILL.” He takes away the first in order to establish the second. By this will we have been sanctified through the offering of the body of Jesus Christ once for all” (Heb. 10:9-10).
In presenting our bodies as a living sacrifice to God, we find our path to joy and fulfillment in our lives. We were created for one reason: to worship and glorify God in all we do and say. The very first question of the Westminster Catechism asks: “What is the Chief End of Man?” The response: “Man’s chief end is to glorify God and to enjoy Him forever.”
“Whether, then, you eat or drink or whatever you do, do all to the glory of God” (1 Cor. 10:31).
We are privileged to be tasked with glorifying and enjoying God. These are not two separate things, but a single one. We find our fulfillment in glorifying God. And in finding our fulfillment in glorifying God, we glorify Him in every aspect of our lives. We serve a sovereign God in whom we find life, joy, peace, and the meaning of why we are here. We were made to worship, glorify, and enjoy God! Live every day in glory to God for His goodness and His mercy.
Selah
About The Author
STEPHEN BELK
Westminster Covenantalism | Amillennialism
Stephen Belk resides in Tullahoma, Tennessee, with his wife, Jessica, and presently works in IT at Williamson Health. Holding an MBA in Healthcare Administration, he is currently pursuing an M.Div degree at Log College and Seminary. Stephen’s spiritual journey has led him through various churches and denominations, but it was in 2017 that he embraced the doctrines of grace, turning away from a trajectory toward deconstruction and progressive Christianity. Instead, he came to a profound understanding of God’s sovereign grace as revealed through the work of the Holy Spirit. As the host of The Reformed Fire podcast, Stephen is passionate about sharing the Word of God and seizing every opportunity to preach it.
Westminster Covenantalism | Amillennialism
Stephen Belk resides in Tullahoma, Tennessee, with his wife, Jessica, and presently works in IT at Williamson Health. Holding an MBA in Healthcare Administration, he is currently pursuing an M.Div degree at Log College and Seminary. Stephen’s spiritual journey has led him through various churches and denominations, but it was in 2017 that he embraced the doctrines of grace, turning away from a trajectory toward deconstruction and progressive Christianity. Instead, he came to a profound understanding of God’s sovereign grace as revealed through the work of the Holy Spirit. As the host of The Reformed Fire podcast, Stephen is passionate about sharing the Word of God and seizing every opportunity to preach it.
