Whats wrong with loving myself? God’s word tells me that I should love myself.
Psa. 139:14 I will praise You, for I am fearfully and wonderfully made; Marvelous are Your works, And that my soul knows very well.
The antithesis to loving your self would be hating yourself-surely thats sinful; you are made in the image of God, right? To hate yourself would be to hate God.
Lev. 19:18 You shall not take vengeance, nor bear any grudge against the children of your people, but you shall love your neighbor as yourself: I am the LORD.
Matt. 19:19 “Honor your father and your mother,’ and, ‘You shall love your neighbor as yourself.’ ”
Matt. 22:39 And the second is like it: “You shall love your neighbor as yourself.’
Mark 12:31 And the second, like it, is this: “You shall love your neighbor as yourself.’ There is no other commandment greater than these.”
Luke 10:27 So he answered and said, ““You shall love the LORD your God with all your heart, with all your soul, with all your strength, and with all your mind,’ and ‘your neighbor as yourself.’
The distinction between illicit love and a righteous one needs to be made. If your love of self is rooted in pride, that is not what Christ was speaking of, consider the distinction.
Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God–this is your true and proper worship.
The apostle is urging us all to offer our body’s up to God as ‘living sacrifices’ to God.-‘holy and pleasing’. Paul calls it an act of true worship.
“There are then two things to be considered here, — the first, that we are the Lord’s, — and secondly, that we ought on this account to be holy, for it is an indignity to God’s holiness, that anything, not first consecrated, should be offered to him. These two things being admitted, it then follows that holiness is to be practiced through life, and that we are guilty of a kind of sacrilege when we relapse into uncleanness, as it is nothing else than to profane what is consecrated. But there is throughout a great suitableness in the expressions. He says first, that our body ought to be offered a sacrifice to God; by which he implies that we are not our own, but have entirely passed over so as to become the property of God; which cannot be, except we renounce ourselves and thus deny ourselves. Then, secondly, by adding two adjectives, he shows what sort of sacrifice this ought to be. By calling it living, he intimates, that we are sacrificed to the Lord for this end, — that our former life being destroyed in us, we may be raised up to a new life. By the term holy, he points out that which necessarily belongs to a sacrifice, already noticed; for a victim is then only approved, when it had been previously made holy. By the third word, acceptable, he reminds us, that our life is framed aright, when this sacrifice is so made as to be pleasing to God: he brings to us at the same time no common consolation; for he teaches us, that our work is pleasing and acceptable to God when we devote ourselves to purity and holiness. By bodies he means not only our bones and skin, but the whole mass of which we are composed; and he adopted this word, that he might more fully designate all that we are: for the members of the body are the instruments by which we execute our purposes. The word σώματα, “bodies,” he seems to have used, because of the similitude he adopts respecting sacrifices; for the bodies of beasts we are to consecrate our own bodies.”
Paul goes on to say in verse 2:
“2. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.”