holiness, not only as to the body, but also as to the soul and spirit, as in 1 Thessalonians 5:23. In
bidding us to present our bodies, he alludes to the Mosaic sacrifices, which were presented at the
altar, as it were in the presence of God. But he shows, at the same time, in a striking manner, how
prompt we ought to be to receive the commands of God, that we may without delay obey them.
Hence we learn, that all mortals, whose object is not to worship God, do nothing but miserably
wander and go astray. We now also find what sacrifices Paul recommends to the Christian Church:
for being reconciled to God through the one only true sacrifice of Christ, we are all through his
grace made priests, in order that we may dedicate ourselves and all we have to the glory of God.
No sacrifice of expiation is wanted; and no one can be set up, without casting a manifest reproach
on the cross of Christ.
Your reasonable service This sentence, I think, was added, that he might more clearly apply
and confirm the preceding exhortation, as though he had said, — “Offer yourselves a, sacrifice to
God, if ye have it in your heart to serve God: for this is the right way of serving God; from which,
if any depart, they are but false worshippers.” If then only God is rightly worshipped, when we
observe all things according to what he has prescribed, away then with all those devised modes of
worship, which he justly abominates, since he values obedience more than sacrifice. Men are indeed
pleased with their own inventions, which have an empty show of wisdom, as Paul says in another
place; but we learn here what the celestial Judge declares in opposition to this by the mouth of Paul;
for by calling that a reasonable service which he commands, he repudiates as foolish, insipid, and
presumptuous, whatever we attempt beyond the rule of his word.^379
2.And conform ye not to this world, etc. The term world has several significations, but here it
means the sentiments and the morals of men; to which, not without cause, he forbids us to conform.
For since the whole world lies in wickedness, it behooves us to put off whatever we have of the
old man, if we would really put on Christ: and to remove all doubt, he explains what he means, by
stating what is of a contrary nature; for he bids us to be transformed into a newness of mind. These
kinds of contrast are common in Scripture; and thus a subject is more clearly set forth.
They were to be living sacrifices, not killed as the legal sacrifices, they were to be holy, not maimed or defective, but whole
and perfect as to all the members, and free from disease. See Leviticus 22:19-22. They were to be acceptable, ; “placentem
— pleasing,” Beza; “well-pleasing,” Doddridge. It was not sufficient under the law for the sacrifices themselves to be holy,
blameless, such as God required; but a right motive and a right feeling on the part of the offerer were necessary, in order that
they might be accepted or approved by God. Without faith and repentance, and a reformed life, they were not accepted, but
regarded as abominations. See Psalm 51:19; Isaiah 1:11-19
It is said by Wolfius, that all the terms here are derived from the sacrificial rites of the law, and that Christians are represented
both as the priests who offered, and as the sacrifices which were offered by them. — Ed.(^379) The word , “reasonable,” was considered by Origen, and by many after him, as designating Christian service consonant
with reason, in opposition to the sacrifices under the law, which were not agreeable to reason. But Chrysostom, whom also many
have followed, viewed the word as meaning what is spiritual, or what belongs to the mind, in contradistinction to the ritual and
external service of the law; but there is no example of the word having such a meaning, except it be 1 Peter 2:2, which is by no
means decisive. Rational, or reasonable, is its meaning, or, what agrees with the word, as Phavorinus explains it. There is no
need here to suppose any contrast: the expression only designates the act or the service which the Apostle prescribes; as though
he said, “What I exhort you to do is nothing but a reasonable service, consistent with the dictates of reason. God has done great
things for you, and it is nothing but right and just that you should dedicate yourselves wholly to him.” This seems to be the
obvious meaning. To draw this expression to another subject, in order to set up reason as an umpire in matters of faith, is wholly
a perversion: and to say, that as it seems to refer to the word in 1 Peter 2:2, it must be so considered here, is what does not
necessarily follow; for as sometimes means “word,” and sometimes “reason,” so its derivative may have a similar variety.
— Ed.