In this verse Peter piles up his metaphors in a fine profusion, perfectly careless of oratorical elegance or propriety. He gathers together three symbols, drawn from ancient sacrificial worship, and applies them all to Christian people. In the one breath they are 'temples,' in the next 'priests,' in the third 'sacrifices.' All Christians individually and collectively are temples, inasmuch as they are 'the habitation of God through the Spirit.' They are priests by virtue of their consecration, their direct access to God, their function of representing God to men, and of bringing men to God. They are sacrifices, inasmuch as one main part of their priestly function is to offer themselves to God. Now, it is very difficult for us to realise what an extraordinary anomaly the Christian faith presented at its origin, surrounded by religions which had nothing to do with morality, conduct, or spiritual life, but were purely ritualistic. And here, in the midst of them, started up a religion bare and bald, and with no appeal to sense, no temple, no altar, no sacrifice. But the Apostles with one accord declare that they had all these things in far higher form than those faiths possessed them, which had only the outward appearance. Now, this conception of the sacrificial element in the Christian life runs through the whole New Testament, and is applied there in a very remarkable variety of forms. I have taken the words of my text, not so much to discourse upon them especially. My object now is rather to gather together the various references to the Christian life as essentially sacrificial, and to trace the various applications which that idea receives in the New Testament. There are four classes of these, to which I desire especially to refer. I. There is the living sacrifice of the body. 'I beseech you, by the mercies of God, that ye present' Of course, the central idea of sacrifice is surrender to God; and, of course, the place where that surrender is made is the inmost self. The will is the man, and when the will bows, dethroning self and enthroning God, submitting to His appointments, and delighting to execute His commandments, then the sacrifice is begun. But, inasmuch as the body is the organ of the man's activity, the sacrifice of the will and of self must needs come out into visibility and actuality in the aggregate of deeds, of which the body is the organ and instrument. But there must first of all be the surrender of my inmost self, and only then, and as the token and outcome of that, will any external acts, however religious they may seem to be, come into the category of sacrifice when they express a conscious surrender of myself to God. 'The flesh profiteth nothing,' and yet the flesh profiteth much. But here is the order that another of the Apostles lays down: 'Yield yourselves to God,' and then, 'your members as instruments of righteousness to Him.' To speak of the sacrifice of the body as a living sacrifice suggests that it is not the slaying of any bodily appetite or activity that is the true sacrifice and worship, but the hallowing of these. It is a great deal easier, and it is sometimes necessary, to cut off the offending The meaning of this sacrifice is that the whole active life should be based upon, and be the outcome of, the inward surrender of self unto God. 'On the bells of the horses shall be written, Holiness to the Lord, and every pot and vessel in Jerusalem shall be holy as the bowls upon the altar'—in such picturesque and yet profound fashion did an ancient prophet set forth the same truth that lies in this declaration of our Apostle, that the body, the instrument of our activities, should be a living sacrifice to God. Link all its actions with Him; let there be conscious reference to Him in all that I do. Let foot and hand and eye and brain work for Him, and by Him, and in constant consciousness of His presence; suppress where necessary, direct always, appetites and passions, and make the body the instrument of the surrendered spirit. And then, in the measure in which we can do so, the greatest cleft and discord in human life will be filled, and body, soul, and spirit will harmonise and make one music of praise to God. Ah! brethren, these bad principles have teeth to bite very close into our daily lives. How many of us, young II. There is the sacrifice of praise. Of course, logically and properly, this, and all the others that I am going to speak about, are included within that to which I have already directed attention. But still they are dealt with separately in Scripture, and I follow the guidance. We read in the Epistle to the Hebrews: 'By Him therefore let us offer the sacrifice of praise unto God continually—that is, the fruit of our lips giving thanks unto His name.' There, then, is another of the regions into which the notion of sacrifice as the very essence of Christian life is to be carried. There is nothing more remarkable in Scripture than the solemn importance that it attaches to what so many people think so little about, and that is words. It even sometimes seems to take them as being more truly the outcome and revelation of a man's character than his deeds are. And that is true, in some respects. But at all events there is set forth, ever running all through the Scripture, that thought, that one of the best sacrifices that men can make to God is to render up the trib Nor that only, brethren, but also there is another shape in which our words should be sacrifices, and that is in the way of direct utterances to men, as well as of thanksgiving to God. What a shame it is, and what a confession of imperfect, partial redemption and regeneration on the part of professing Christians it is, that there are thousands of us who never, all our lives, have felt the impulse or necessity of giving utterance to our Christian convictions! You can talk about anything else; you are tongue-tied about your religion. Why is that? You can make speeches upon political platforms, or you can discourse on many subjects that interest you. You never speak a word to anybody about the Master that you say III. There is the sacrifice of help to men. The same passage in the Epistle to the Hebrews, to which I have already referred, goes on to bracket together the sacrifice of praise and of deeds. It continues thus:—'But to do good and to communicate forget not.' Again I say, logically this comes under the first division. That principle cuts two ways. It comes as a sharp test of their prayers and psalm-singing to emotional Christians, who are always able to gush in words of thankfulness, and it confronts them with the question, What do you do for your brother? That is a question that comes very close to us all. Do not talk about being the priests of the Most High God unless you are doing the priestly office of representing God to men, and carrying to them the blessings that they need. Your service to God is worthless unless it is followed by diligent, fraternal, wise, self-sacrificing service for men. The same principle points in another direction. If, on the one hand, it crushes as hypocrisy a religion of talk, on the other hand it declares as baseless a philanthropy which has no reference to God. And whilst I know that there are many men who, following the dictates of their hearts, and apart altogether from any reference to higher religious sanctions, do exercise pity and compassion and help, I believe that for the basing of a lasting, wide, wise benevolence, there is nothing solid and broad except Christ and Him crucified, and the consciousness of having been—sinful and needy as we are—received and blessed by Him. Let the philanthropists learn that the surrender of self, and the fruit of the lips giving thanks to His name, must precede the highest kind of beneficence. Let the Christian learn that benevolence is the garb in which religion is dressed. IV. Lastly, there is the sacrifice of death. 'I am ready to be offered,' says the Apostle—to be poured out, as a libation. And again, 'If I be offered upon the sacrifice and service of your faith, I rejoice with you all.' And so may 'Death the endless mercies seal, And make the sacrifice complete.' It may become not a reluctant being dragged out of life whilst we cling to it with both our hands. It may be not a reluctant yielding to necessity, but a religious act, in which a man resignedly and trustfully and gratefully yields himself to God; and says, 'Father! into Thy hands I commit my spirit.' Ah! brethren, is not that a better way to die than to be like some poor wretch in a stream, that clutches at some unfixed support on the bank, and is whirled away down, fiercely resisting and helpless? We may thus make our last act an act of devotion, and go within the veil as priests bearing in our hands the last of our sacrifices. The sacrifice of death will only be offered when a life of sacrifice has preceded it. And if you and I, moved by the mercies of God, yield ourselves living sacrifices, using our lips for His praise and our possessions for man's help, then we may die as the Apostle expected to do, and feel that by Christ Jesus even death becomes 'an odour of a sweet smell, a sacrifice acceptable, well-pleasing unto God.' |