Holiness Motivated by Mercy

Daniel L. Arter

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An overview of Romans 12:1-2 with an emphasis on living a holy lifestyle motivated by the mercies of God.

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Transcript

This evening, we’re in .

November 20th, 2019

This evening, we’re in .

Introduction

The letter to Rome is what some considers as Paul’s magnum opus. It is a theological treatise in support of the Gospel of Jesus Christ. Which means, that Paul is writing this in a manner that gives us a fairly comprehensive view of Christianity and what it means to follow Jesus Christ. Where we’re at in , we find him at a turning point. He has just spent , talking primarily about theological truth and now in 12, he is shifting his attention to the practical ramifications of theology.

In the more recent context, we find in 10:11, Paul making a statement concerning the call of salvation coming to all people—that all are grafted into this tree; he explains in chapter 11, that there is a certain mystery concerning the partial hardening of Israel and the mercy of God and how this mercy extends to both the Jews and the Greeks and regardless of whether we can understand this mystery, we can understand the simple truth that God’s mercy extends to us and God expects that mercy to influence us—in terms of salvation, but also in terms of “what happens next.”

As we read this passage and as we study our way through the passage, I want you to see three primary points: (1) that our response to the mercy of God ought to be for us to present our bodies as a living sacrifice; (2) I want you to see the pattern by which Jesus makes us acceptable to be a living sacrifice; and (3) the will of God can only be discerned by becoming an acceptable, living sacrifice.

And as we finish up, I hope that you can see the whole goal of this passage is to compel us to offer ourselves to God in order to properly worship and honor Him.

Look in your Bibles at and we’ll get started.

English Standard Version Chapter 12

12 I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. 2 Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.

Paul makes the statement, “I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice”

1. The “therefore” clues us into the fact that he’s referring back to his thought from the previous passage. Because of what Paul has stated in —about the mercies of God extending to the Jews and the Greeks, there is an expectation from God of us responding in a certain manner.

a. And that expectation, after our initial salvation is for us to become living sacrifices. This idea of a living sacrifice would have special meaning for both the Jewish and Greek believers in Rome.

i. The Jewish believers would see this as a reference and a contrast to their past. That God throughout the Old Testament required sacrifices for the atonement of their sins. They would see this as a reference back to their special relationship with Yahweh and they would see this as a contrast to what they had done in the past.

ii. The Gentile believers would see this as a contrast to the idols that they had been sacrificing to. In their mindset, the sacrifice wasn’t necessarily for their sins, but rather for the blessings that the god would bestow upon them.

iii. Paul is contrasting both worldviews with a new way of thinking. Both the Jewish and Gentile believers would be reminded of the need of sacrifice for all sins, but that need would be contrasted with the fact that Jesus has settled the sin debt by redeeming us or purchasing us from our sin.

2. He explains that even though Jesus settles the physical sacrifice for our sins, that God expects us to respond to this truth. He reasons that it is the mercies of God, that compels us to offer ourselves as a living sacrifice.

a. Which is a reminder that our motivation for in all of this isn’t based on our own personal well-being or our own personal good work

b. We are motivated or compelled by what God has already done for us. It is His mercy and His goodness that compels us to give of what He has already given to us.

c. In other words, the mercies of God shed on us because of His goodness and His love for us that motivates us to be the living sacrifice that He desires.

3. Speaking of living sacrifices, what exactly does Paul mean when he says, “living sacrifice”

a. And in some aspects, this is where Paul contrasts the Old Testament, as well as the sacrifices offered to idols with what He actually prefers. Rather than the killing of animals being the requirement, He actually prefers the sacrifice of the person while still alive.

b. Now, this is a side-point, but I think it’s worth exploring just briefly. This is a point that skeptics can and do utilize in order to prove that the god of the Old Testament is different than the god of the New.

c. Let me assure you, that God has always preferred an inward, heart sacrifice over outward adherence to the Law—Numerous Old Testament prophets and even the author of Hebrews all point in this direction. The author of Hebrews states that the blood of bulls and goats can’t take away sins. Micah tells us that the act of meaningless, flippant sacrifice to God is actually annoying to Him—rather God insists that we act justly, love mercy, and walk humbly with Him.

d. In other words, God has always preferred inner sacrifice to Him and for Him

4. And this inward sacrifice is given three descriptive terms: We are to present ourselves as a sacrifice that is

a. Living—as opposed to animal sacrifices, which were dead after the sacrifice

b. Holy—which in this context means separated

c. And acceptable to God—We know that God doesn’t accept just any sacrifice, the sacrifices have to be given with the right attitude and the sacrifices themselves are to be without blemish.

5. We are to be a living sacrifice, by living in a certain manner—a manner of holiness and acceptability to God because this is our spiritual worship.

a. Now there is some difference in translation because some of the translations utilize the terms “reasonable service.” Which seems to imply duty over desire.

i. If it is our “reasonable service” then to some people, it implies that we are to do this simply because it is required.

ii. I think to assume that this is simply a duty, misunderstands the word itself (which can be translated as service or worship)

iii. Yes, we ought to worship, but our act of worship isn’t just a duty that we perform simply because we ought—remember the constant warnings in the Old Testament prophets about worshiping God

b. R.A. Knox says it best, “This is the worship due from [us] as rational creatures.”[2] Or as Robert Mounce says, “In view of God’s acts of mercy it is entirely fitting that we commit ourselves without reservation to him.”[3]

So, the question then shifts, from what exactly are we supposed to do to how exactly do we accomplish this? We know that we are to live holy or separated lives and we know that we are to be acceptable to God, but how exactly do we become holy and acceptable?

, states

1. Do not be conformed to this world, but be transformed by the renewal of your mind[4]

a. In order for us to be that holy and acceptable sacrifice to God, we must not be conformed to this world. Which means what?

i. The general idea is that we are not to resemble the world in the way that we look, behave, talk, etc.

ii. People ought to be able to see that there is a difference within us because of what Jesus Christ has done for us and through us.

iii. And this verse, makes it fairly clear that this isn’t an outward change of action

b. This seems to state that conformity to the world is more than just outwardly action, but rather a way of thinking

i. Because the way to not be conformed to this world is by the renewal of our minds.

ii. In other words, we will be conformed to this world, if we think like the world and it requires our thinking to change in order for us to not be conformed to the world.

c. Why does Paul focus on our thinking?

i. Because the way we think, informs what we do—so if we’re in sin, but we don’t think that what we’re doing is sin because our modern-day culture is comfortable with that sin, then we’re already conformed to the world

ii. And if we’re already conformed to the world, it takes the transformation of our thinking by the renewing of our minds for us to return to the pattern that God has for us.

d. If you’re wondering whether you’re living that holy, acceptable life that God expects of us, let’s work through some ideas that can help you determine whether what you’re doing is acceptable to God or not:

i. Are you living in unrepentant sin? As in, are you living in sin and you don’t care that you are? If you are, you are not living that holy and acceptable life that God expects of you

ii. Are you influenced more by culture than by the Word of God or Jesus Christ himself? If so, you are not living that holy and acceptable life that God expects of you

iii. Do you find yourself more interested in having a good time; rather than seeking and worshiping the almighty God? If so, you probably are not living that holy and acceptable life.

Now, your final question might be, what exactly does living a holy and acceptable life do for me?

2. In addition to simply allowing God to work in your life through the Holy Spirit to transform your thinking, it allows us to do what additional thing that the end of Vs. 2, states: “that by testing you may discern what is the will of God, what is good and acceptable and perfect.”

a. In other words, as the Holy Spirit works in your life to change the way your mind thinks, you eventually start to gain the ability to discern the will of God.

b. Which let’s be honest, anyone seeking to truly honor and worship Jesus Christ, wants to know what the will of God is.

c. And Paul is stating that as the Holy Spirit changes our thinking, we can discern the will of God—why is this? Because in the process of our minds being changed, we’re learning to think more like God thinks. This allows us to think critically about our own lives—and it allows us to consider what the will of God is because we can then understand God’s thought-processes better.

3. As our minds change by the transforming power of the Holy Spirit, we can see what is that good, and acceptable, and perfect will of God.

a. The implication is this, that if our minds aren’t being transformed, if we’re living in conformity to the world, we cannot discern that good, acceptable, and perfect will of God.

b. Without the Holy Spirit working within us, transforming the way we think, we can’t possibly know and understand what God’s will for our lives is.

As we wrap everything up, let me end by reminding you of the purpose of this passage:

1. Our proper worship and honor of Jesus Christ requires us to offer ourselves up as a living sacrifice that is holy and acceptable

a. And this offering up of ourselves is motivated purely by the mercies of God—not our own work and well-doing.

b. That the pattern for us to live holy and acceptable lives involves us not being conformed to the world, but allowing the Holy Spirit to transform the way we think.

c. And that in offering ourselves as a living sacrifice, we can then begin discerning the will of God for our lives.

Let’s pray.

[1] The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), .

[2] Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 232.

[3] Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 232.

[4] The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), .

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