Homily XX.
Rom. XII. 1
"I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service."
After discoursing at large upon the love of God toward man, and pointing out His unspeakable concern for us, and unutterable goodness, which cannot even be searched into, he next puts it forward with a view of persuading those who have received the benefit to exhibit a conversation worthy of the gift. And though he is so great and good a person, yet he does not decline beseeching them, and that not for any enjoyment he was likely to get himself, but for that they would have to gain. And why wonder that he does not decline beseeching, where he is even putting God's mercies before them? For since, he means, it is from this you have those numberless blessings, from the mercies of God, reverence them, be moved to compassion by them. For they themselves take the attitude of suppliants, that you would show no conduct unworthy of them. I entreat you then, he means, by the very things through which ye were saved. As if any one who wished to make a person, who had had great kindnesses done him, show regard, was to bring him the benefactor himself as a suppliant. And what dost thou beseech? let me hear. "That ye would present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service." For when he had said sacrifice, to prevent any from thinking he bade them kill themselves, he forthwith added (Greek order) "living." Then to distinguish it from the Jewish, he calls it "holy, acceptable to God, your reasonable [1521] service." For theirs was a material one, and not very acceptable either. [1522] Since He saith, "Who hath required this at your hands?" (Isa. i. 12.) And in sundry other passages He clearly throws them aside. For it was not this, but this with the other, that He looked to have presented. Wherefore he saith, "The sacrifice of praise shall glorify Me." And again, "I will praise the name of my God with a song, and this shall please him better than a bullock that putteth forth horns and hoofs." (Ps. l. 23; lxix. 30, 31.) And so in another place He rejects it, and says, "Shall I eat the flesh of bulls, or drink goat's blood?" (ib. l. 13) and proceeds with, "Offer unto God a sacrifice of praise, and pay thy vows unto the Most High." (ib. 14.) So Paul also here bids us "present our bodies a living sacrifice." And how is the body, it may be said, to become a sacrifice? Let the eye look upon no evil thing, and it hath become a sacrifice; let thy tongue speak nothing filthy, and it hath become an offering; let thine hand do no lawless deed, and it hath become a whole burnt offering. Or rather this is not enough, but we must have good works also: let the hand do alms, the mouth bless them that cross one, and the hearing find leisure evermore for lections of Scripture. [1523] For sacrifice allows of no unclean thing: sacrifice is a first-fruit of the other actions. Let us then from our hands, and feet, and mouth, and all other members, yield a first-fruit unto God. Such a sacrifice is well pleasing, as that of the Jews was even unclean, for, "their sacrifices," it says, "are unto them as the bread of mourning." (Hos. ix. 4.) Not so ours. That presented the thing sacrificed dead: this maketh the thing sacrificed to be living. For when we have mortified our members, then we shall be able to live. For the law of this sacrifice is new, and so the sort of fire is a marvellous one. For it needeth no wood or matter under it; but our fire liveth [1524] of itself, and doth not burn up the victim, but rather quickeneth it. This was the sacrifice that God sought of old. Wherefore the Prophet saith, "The sacrifice of God is a broken spirit." (Ps. li. 17.) And the three Children offer this when they say, "At this time there is neither prince, or prophet, or leader, or burnt offering, or place to sacrifice before Thee, and to find mercy. Nevertheless, in a contrite heart and an humble spirit let us be accepted." (Song of 3 Ch. 15, 16.) And observe how great the exactness wherewith he useth each word. For he does not say, offer (poiesate Ex. xxix. 39. LXX.) your bodies as a sacrifice, but "present" (parastesate see below) them, as if he had said, never more have any interest in them. Ye have given them up to another. For even they that furnish (same word) the war-horses have no further interest in them. And thou too hast presented thy members for the war against the devil and for that dread battle-array. Do not let them down to selfish appliances. And he shows another thing also from this, that one must make them approved, if one means to present them. For it is not to any mortal being that we present them, but to God, the King of the universe; not to war only, but to have seated thereon the King Himself. For He doth not refuse even to be seated upon our members, but even greatly desireth it. And what no king who is but our fellow-servant would choose to do, that the Lord of Angels chooseth. Since then it is both to be presented (i.e. as for a King's use) and is a sacrifice, rid it of every spot, since if it have a spot, it will no longer be a sacrifice. For neither can the eye that looks lecherously be sacrificed, nor the hand be presented that is grasping and rapacious, nor the feet that go lame and go to play-houses, nor the belly that is the slave of self-indulgence, and kindleth lusts after pleasures, nor the heart that hath rage in it, and harlots' love, nor the tongue that uttereth filthy things. Hence we must spy out the spots on our body upon every side. For if they that offered the sacrifices of old were bid to look on every side, and were not permitted to offer an animal "that hath anything superfluous or lacking, or is scurvy, or scabbed" (Lev. xxii. 22, 23), much more must we, who offer not senseless animals, but ourselves, exhibit more strictness, and be pure in all respects, that we also may be able to say as did Paul, "I am now ready to be offered, and the time of my departure is at hand." (2 Tim. iv. 6.) For he was purer than any sacrifice, and so he speaks of himself as "ready to be offered." But this will be brought about if we kill the old man, if we mortify our members that are upon the earth, if we crucify the world unto ourselves. In this way we shall not need the knife any more, nor altar, nor fire, or rather we shall want all these, but not made with the hands, but all of them will come to us from above, fire from above, and knife also, and our altar will the breadth of Heaven be. For if when Elijah offered the visible sacrifice, a flame, that came down from above consumed the whole water, wood, and stones, much more will this be done upon thee. And if thou hast aught in thee relaxed and secular, and yet offerest the sacrifice with a good intention, the fire of the Spirit will come down, and both wear away that worldliness, and perfect (so Field: mss. "carry up") the whole sacrifice. But what is "reasonable (logike) service?" It means spiritual ministry, conversation according to Christ. As then he that ministereth in the house of God, and officiateth, of whatever sort he may be, then collects himself (sustelletai Ezech. xliv. 19), and becomes more dignified; [1525] so we ought to be minded all our whole life as serving and ministering. And this will be so, if every day you bring Him sacrifices (3 mss. "thyself as a sacrifice"), and become the priest of thine own body, and of the virtue of thy soul; as, for example, when you offer soberness, when alms-giving, when goodness and forbearance. For in doing this thou offerest "a reasonable service" (or worship, latreian), that is, one without aught that is bodily, gross, visible. Having then raised the hearer by the names bestowed, and having shown that each man is a priest of his own flesh by his conversation, he mentions also the way whereby we may compass all this. What then is the way?
Ver. 2. "And be not fashioned [1526] after this world; but be ye transformed by the renewing of your mind."
For the fashion of this world is grovelling and worthless, and but for a time, neither hath ought of loftiness, or lastingness, or straightforwardness, but is wholly perverted. If then thou wouldest walk upright (or aright ortha), figure not thyself after the fashion of this life present. For in it there is nought abiding or stable. And this is why he calls it a fashion (schhema); and so in another passage, "the fashion of this world passeth away." (1 Cor. vii. 31.) For it hath no durability or fixedness, but all in it is but for a season; and so he calls it this age (or world, Gr. ai& 241;n), hereby to indicate its liableness to misfortune, and by the word fashion its unsubstantialness. For speak of riches, or of glory, or beauty of person, or of luxury, or of whatever other of its seemingly great things you will, it is a fashion only, not reality, a show and a mask, not any abiding substance (hupostasis). But "be not thou fashioned after this, but be transformed," he says, "by the renewing of your mind." He says not change the fashion, but "be transformed" (metamorphhou), to show that the world's ways are a fashion, but virtue's not a fashion, but a kind of real form, [1527] with a natural beauty of its own, lacking not the trickeries and fashions of outward things, which no sooner appear than they go to nought. For all these things, even before they come to light, are dissolving. If then thou throwest the fashion aside, thou wilt speedily come to the form. [1528] For nothing is more strengthless than vice, nothing so easily wears old. Then since it is likely that being men they would sin every day, he consoles his hearer by saying, "renew thyself" from day to day. This is what we do with houses, we keep constantly repairing them as they wear old, and so do thou unto thyself. Hast thou sinned to-day? hast thou made thy soul old? despair not, despond not, but renew it by repentance, and tears (Hilary on Ps. cxix.), and confession, and by doing of good things. And never fail of doing this. And how are we to do this?
"That ye may prove (things more expedient (diapheronta), and know [1529] ) what is that good, and acceptable, and perfect will of God."
Either he means by this, be renewed, that ye may learn what is more expedient for you, and what the will of God. Or rather, that ye can get so renewed if ye learn the things expedient, and what God may will. For if thou see this, and know how to distinguish the nature of things, thou art in possession of the whole way of virtue. And who, it may be said, is ignorant of what is expedient, and what is the will of God? They that are flurried with the things of this world, they that deem riches an enviable thing, they that make light of poverty, they that follow after power, they that are gaping after outward glory, they that think themselves great men when they raise fine houses, and buy costly sepulchres, and keep herds of slaves, and carry a great swarm of eunuchs about with them; these know not what is expedient for them, or what the will of God is. For both of these are but one thing. For God willeth what things are expedient for us, and what God willeth, that is also expedient for us. What then are the things which God willeth? to live in poverty, in lowliness of mind, in contempt of glory; in continency, not in self-indulgence; in tribulation, not in ease; in sorrow, not in dissipation and laughter; in all the other points whereon He hath given us laws. But the generality do even think these things of ill omen; [1530] so far are they from thinking them expedient, and the will of God. This then is why they never can come near even to the labors for virtue's sake. For they that do not know so much even as what virtue may be, but reverence vice in its place, and take unto their bed the harlot instead of the modest wife, how are they to be able to stand aloof from the present world? Wherefore we ought above all to have a correct estimate of things, and even if we do not follow after virtue, to praise virtue, and even if we do not avoid vice, to stigmatize vice, that so far we may have our judgments uncorrupted. For so as we advance on our road, we shall be able to lay hold on the realities. This then is why he also bids you be renewed, "that ye may prove what is the will of God." But here he seems to me to be attacking the Jews too, who cling to the Law. For the old dispensation was a will of God, yet not the ultimate purpose, but allowed owing to their feebleness. But that which is a perfect one, and well-pleasing, is the new conversation. So too when he called it "a reasonable service," it was to set it in contrast with that other (v. note p. 496) that he gave it such a name.