Paul now turns to consider the practical application of the doctrine of righteousness by faith, which he has so carefully explained in chs. 1-11. Righteousness by faith means not only forgiveness of sin but also newness of life. It includes sanctification as well as justification, transformation as well as reconciliation. God’s purpose is to restore sinners completely, to make them fit to live in His presence.

 Gr. latreia. This term implies an act of religious service or worship. In Heb. 9:1 it is translated “divine service” (cf. Rom. 9:4). The English translation “reasonable service” is somewhat ambiguous. It might be taken to mean a service that is fitting or proper, an act of worship that is reasonable for one to perform. But this is not the sense of the Greek. Paul is speaking of a worship that pertains to the mind, the reason, the soul, as distinguished from that which is external and material. The Christian’s dedication of himself to a life of purity and holiness is an act of spiritual worship. He no longer offers animals in sacrifice but rather himself as an act of religious service that pertains to his reason. Thus Peter describes believers as “an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ” (1 Peter 2:5; cf. 3T 162).

 This verse attaches profound significance to the principles of healthful living. The believer performs an act of spiritual worship by offering to God a holy and healthy body, along with a consecrated mind and heart, because by so doing he submits all there is of him to God’s will, and opens the way for the full restoration in him of the divine image. It is an act of religious service to preserve the physical powers in the best possible condition. The reason is that the Christian glorifies God in his body (1 Cor. 6:20; cf. 1 Cor. 10:31) by serving as a living example of God’s saving grace and by participating with increased strength and vigor in the work of spreading the gospel. It was thus that the court of Babylon beheld in Daniel and his companions “an illustration of the goodness and beneficence of God, and of the love of Christ” (PK 489). Their pure lives and their outstanding development, physically, mentally, and spiritually, were a demonstration of what God will do for those who yield themselves to Him and who seek to accomplish His purpose. See on Dan. 1:12, 18.

 Literally, “well-pleasing” (see Phil. 4:18; Col. 3:20; Titus 2:9). The God who so loved the world that He gave His Son to save sinners is “well pleased” when men turn from their self-destroying habits and give themselves wholly to Him. For thus they make it possible for Him to fulfill His gracious purpose to reclaim them and to bring them to the perfection in which man was originally created.

 The Jews were expressly forbidden to offer any animal in sacrifice that was lame or blind or in any way deformed (Lev. 1:3, 10; 3:1; 22:20; Deut. 15:21; 17:1; Mal. 1:8). Every offering was carefully examined, and if any blemish was discovered, the animal was rejected. Likewise Christians are to present their bodies in the best condition possible. All their faculties and powers must be preserved pure and holy, or else their dedication of themselves to God cannot be acceptable to Him.

This is no arbitrary requirement. God’s purpose for believers is their complete restoration. This necessarily includes the purification and strengthening of their physical as well as their mental and spiritual powers. Therefore, the Christian who by faith submits himself to God’s way of saving man will gladly obey this command to regard the health of his body as a matter of the highest importance. To do otherwise is to hinder the divine work of restoration.

The sacrifices of the OT ceremonial system were of slain animals. The Christian sacrifice is of the living man. The Christian worshiper presents himself alive with all his energies and powers dedicated to the service of God.

 Paul first appeals to Christians to consecrate their bodies to God. He then calls on them to dedicate their intellectual and spiritual faculties (v. 2). True sanctification is the dedication of the entire being—body, mind, and soul (1 Thess. 5:23); the harmonious development of the physical, mental, and spiritual powers, until the image of God, in which man was originally created, is perfectly restored (Col. 3:10).

 To a large degree the condition of the mind and soul depends upon the condition of the body. Therefore, it is essential that the physical powers be kept in the best possible health and vigor. Any harmful practice or selfish indulgence that lessens physical strength makes it more difficult for us to develop mentally and spiritually. Of this principle the adversary of souls is well aware, and he accordingly directs his temptations to the enfeebling and degrading of the physical nature. The results of his evil work were all too apparent to Paul as he sought to win the heathen from their debasing practices (see Rom. 1:24, 26, 27; 6:19; Col. 3:5, 7) and to establish the new converts in lives of purity

 (see 1 Cor. 5:1, 9; 6:18; 11:21; 2 Cor. 12:21). Therefore, he appeals to them to yield their “members” to God as “instruments of righteousness” (Rom. 6:13; cf. 1 Cor. 6:15, 19; 7:34). The Christian must bring the tendencies of his physical nature under the dominion of the higher powers of his being, and these in turn must be submitted to the control of God. “The kingly power of reason, sanctified by divine grace, is to bear sway in the life” (PK 489). Only then can the believer become fitted to offer unto God “reasonable service” (see below under “reasonable” and “service”).

 Gr. paristēmi, literally, “to place [or “stand”] beside,” hence, “to present.” Compare the use of the word in Luke 2:22; Eph. 5:27; Col. 1:28.

 Gr. oiktirmoi, a word that expresses the tenderest compassion (see 2 Cor. 1:3). It is a stronger word than eleos, the word translated “mercy” in Rom. 11:31. Paul presents these tender compassions as the motive for obedience. God has shown such great mercy in giving His Son to die for sinners, and in pardoning their rebellion, that they should gladly devote themselves to Him.

 This may refer back particularly to the declaration of God’s all-embracing mercy (ch. 11:32-36), or in a more general way to the whole preceding argument of the epistle, of which ch. 11:32-36 is the climax. Since the believer has been justified by faith in Christ and has been restored to a position of love and trust as an adopted son of God, he ought to lead a life of purity and holiness that befits his new status. Paul thus makes plain that the doctrine of righteousness by faith and salvation by grace does not encourage or permit lawlessness or a careless disregard of God’s commandments. On the contrary, the believer who has been justified and is being sanctified becomes ever more willing to obey as “the righteousness of the law” is being fulfilled in him (ch. 8:4). In love and gratitude he seeks ever more earnestly to know, to understand, and to perform the “good, and acceptable, and perfect, will of God” (ch. 12:2).

 Gr. logikos, “rational,” “spiritual,” “logical.” The only other NT occurrence of this word is in 1 Peter 2:2, where “spiritual” would be a preferred translation (see comment there).