Romans 12:2

Rom_12:2

And be not conformed to this world.

Conformation and transformation

1. World has various meanings.

(1) Time.

(2) An age--the Messianic, e.g., as contrasted with the Jewish, or the past as opposed to the present or coming age.

(3) A state, as the present in distinction from the future in antagonism with the good.

(4) Worldliness, a spirit or principle of evil pervading the world. It is this to which we must not be conformed.

2. It is well to define the term in order to avoid two extremes.

(1) That which regards the world as a mere abstraction, something incidental to those early Christian ages, but of which nobody is in danger now.

(2) That exaggeration which confounds it with almost every transaction of our lives.

3. We must be vigilant against this spirit precisely where it is the most subtle and concealed, e.g.

(1) We may say that delight in the visible world is legitimate. Surely this is not the world against which the apostle warns us. No; but suppose that nature becomes to us all in all, and cheats us into the belief that there is nothing higher than that which serves our senses.

(2) We say indisputably that we ought to love our fellow-men; but what if with this there blends an influence that moves us to defer to their customs, and live merely upon the level of their ideals!

(3) Even our religion may be worldly in its spirit. The objects of our faith in another state of existence may be sensuous, and the grounds of our obedience to God mercenary.

4. The world, then, is a spirit, that is everywhere around us and within, and the injunction is most needed precisely where this spirit is most likely to be confounded with something that is good and true. Proceeding upon this assumption, let us examine the forms and achievements of our modern civilisation.

I. Much of our modern civilisation is a process of conformation. Man is not the master of nature. He learns to control its forces by submitting to its laws. His triumphs of art and mechanism are simply a conformity to nature, not a mastery over it. He mitigates pain and conquers disease by conforming to the laws of health. He has no wand of miracle to supersede law. Civilisation is simply the adjustment of man to the conditions in which he is placed. Now, precisely here we may detect an evil tendency. There is danger lest this habit of conformity fasten us down to a mere worldly level, and saturate all our desires with worldly estimates. On the other hand, the great peculiarity of the Christian method is transformation--not simply obedience to external conditions, but a renewing of the mind. It is a great achievement for man to control new forces without; it is a greater achievement when in the inmost recesses of his being there unfolds a law which forbids all sin, even under the mask of the most splendid gain; when there is awakened a vitality of conscience which inspires him to make only a beneficent application of mighty instruments; when there settles in his soul a sublime patience by which if he cannot conquer pain he can bear it; and when in the midst of all physical terrors he enjoys a spiritual vision which pierces through calamity and looks beyond death.

II. Consider some points where the contrasts between the Christian method and the methods of this world are more especially displayed.

1. Observe how largely men are influenced by excitement. There is a vast difference between the noble steamship that holds its way, trembling the waves and challenging the gale, because it has an inward force, and the poor vessel whose iron heart stands still, and that wallows the sport and victim of the relentless sea. But there may be a difference as great between the man who determines his action by reason and conscience and the man who is perpetually driven by the excitements of time and place. How many people depend upon excitements as the aliment of their very being! They are always whirling in the commotion of something new. And thus people lose true independence of thought and life. Opinions and habits go with the tide. These men and women live as others live, think as others think, do as others do. Nay, even religion may become too closely identified with mere excitement. The method of Christianity is not excitement, but incitement. That man is best qualified for the perils, yet not disqualified for the blessings of the world around him who is moved, not by pressure from without, but by principle from within, who in the midst of these changing tendencies holds a purpose, and whose personality does not dissolve in the social atmosphere around him, but who preserves a rocky identity of faith and conviction, a moral loyalty to his own ideal.

2. The power of our modern civilisation is the power of that which is visible and tangible. Present good, immediate success, are its conspicuous results. What vast sovereignty, what subtle temptation, in this possession of the present, in that visible dollar which I make by my compliance compared with the inward blessing which follows my sacrifice; in the concrete fact which I can grasp in my hand compared with the abstraction that only flits in transient vision before my inward eye! Cancel space, outstrip time, bridge oceans with steam, twitch nations together with electric arteries. Now no instructed Christian undervalues concrete facts and interests. The man who starts from great principles is not one who is most apt to overlook the real interests of the world. But he also regards a higher good. He believes that for the real purposes of this life we need something besides steam and telegraph, and currency and ballot-boxes. We need that which delivers man from sensual illusion and the lust of immediate attainment by fixing his eyes upon the glory of spiritual rectitude, the victory of postponement, and the gain of sacrifice.

3. Civilisation produces its most marked effect without. The best thing accomplished by it is adjustment to the world. Its tests and fruits are better outward conditions, a better social state, better houses, lands, and means of communication. Nevertheless, mans real life is not in outward things. It cannot be changed merely by external agents. In its wants and capacities it is the same as it was six thousand years ago. Strip the man of the nineteenth century of these externals, and how much is he like the man of ages since! With the telescope we see farther, but do we really see more than Abraham at the door of his tent, or Job gazing upon the Pleiades? If we do, whatever of larger vision or substantial good has come to us has come within--in more comprehensive truth, in more consecrated love, in more perfect assurance of final good. And wherever these results are wrought within us we can dispense with much that is merely outward and palpable. The time comes when the world to us will be as nothing. But while it crumbles we shall not fail. We shall perish with no perishing thing, being not conformed to this world, but transformed by the renewing of the mind. (E. H. Chapin, D.D.)

Conformed and transformed

I. The man who is in conformity with this world is not the man who understands it best, or who admires its beauties most; nor can he adapt himself best to all its circumstances. He is too much a slave of the things he sees to look into the meaning of them; too much shut up in the habits of the society into which he is thrown, to have any power of entering into what lies beyond. The word conformed implies that he takes his form from the things about him, that they are the mould into which his mind is cast. Now this St. Paul will not for an instant admit to be the form which any man is created to bear. Man is created in the image of God; and the form of his mind is to be derived from Him and not from the things which are put in subjection under Him. The heathen was resisting the conscience which told him that he was Gods offspring, and the very things he saw which testified to the invisible power of God in worshipping and serving the creature more than the Creator. But we who have been redeemed out of this worship are striving far more directly and consciously against; this spirit; we are choosing a false way when we admit the world to govern and fashion our minds according to its pleasure, when we submit to receive its image and superscription. That image and superscription will vary in each new age, in each new locality; it is the very nature of the world to be continually changing. That is the reason why it is so ignominious a thing for a man to be conformed to it; he must become merely a creature of to-day; he must be fluctuating, capricious, insincere--a leaf carried about by every gale, floating down every current. How is it possible that such a one can know anything of the will of God, which is fixed and eternal? What signifies it that you give to such a one the Bible and persuade him it is a Divine book? You may persuade him of that as easily as of anything else; if it is the current opinion of course he receives it until the fashion alters, and then he will scoff at it. But while he embraces it what does he gather from it? Just what his worldly spirit wishes to gather and no more.

II. The deliverance from all this is transformation, and such transformation, instead of unfitting a man for the world, is that which alone can enable him to live in it, to appreciate the worth of it, to exercise an influence over it. It was this which enabled the prophet to see the trees and the floods breaking forth into singing; which enabled St. Paul to become all things to all men; which enabled St. John to see the kingdom of God and of His Christ emerging out of the kingdoms of this world. For they beheld all things in Gods light, not in the false lights of this world. They saw the world as He had made it, not as men had made it by rebelling against Him. They had received the true form of men, they could therefore use the forms of the world, accommodating themselves readily to Jewish, Greek, Roman customs--never being brought into bondage by any. They were in communion with the eternal, so they could contemplate the great drama of history, not as a succession of shifting scenes, but as a series of events tending to the fulfilment of that will which is seeking good and good only.

III. The process of this transformation is the renewing of the mind. Such a phrase at once suggests the change which takes place when the foliage of spring covers the bare boughs of winter. The substance is not altered, but it is quickened. The alteration is the most wonderful that can be conceived of, but it all passes within. The power once given works secretly, probably amidst many obstructions from sharp winds and keen frosts. Still that beginning contains in it the sure prophecy of final accomplishment. The man will be renewed according to the image of his Creator and Father, because the Spirit of his Creator and Father is working in him. (F. D. Maurice, M.A.)

Conformed and transformed

If we pour into a mould a quantity of heated metal, that metal as it becomes cool takes the shape of that mould. If we soften a lump of wax, and then press a signet upon it, on its surface is left the impression of the seal. Just so our nature, susceptible at present of being moulded to one character or another, is now undergoing this process. According to the tastes we cultivate, the acts we do, the society we keep, the subjects that engross our interest, we are becoming conformed to the world or to Christ; we are being made into vessels unto dishonour, or into vessels meet for the Masters use. The process may be very gradual; but it is not on that account the less fatal and the less sure. Like that insidious disease consumption, the first beginnings of it are hardly perceptible; but though it only destroys life as it were by inches, the raging fever is not in the end more deadly. How many are there who, because they are not raging in the fever-fits of open sin, never dream that they are dying of worldly conformity, and who consider, though the Bible and their consciences sometimes speak to the contrary, that there can be no great harm in living to the world a little, provided that they keep within bounds! But the Word of God says plainly, Be not conformed to this world. And if we would, fall in with this requirement we must strive to be transformed by the renewing of our mind. We all know what a complete change is signified by the word metamorphosis, which is the one here used. In describing this process we must go back one step further in the metaphors than in the case to which we before alluded. We must suppose the metal to have been cast into some faulty shape first, and then to have been melted down and re-cast. Just so our hearts, our wills, our tastes, in short our whole mind must be first of all softened by Gods Spirit; then we must be transformed into a vessel made to honour, and finally sealed unto the day of redemption. In vain shall we seek to transform ourselves; we may give up this or that worldly pleasure or worldly pursuit; but unless we really, earnestly, perseveringly seek by prayer the power of Gods Spirit we never shall be transformed by the renewing of our minds. (W. H. Etchers, M.A.)

Conformity to the world

I. What is the world? The mass of unrenewed men as distinguished from the people of God. It is Satans kingdom. It has laws and maxims. Its manners and customs are determined by its reigning spirit. It has its consummation, which is perdition.

II. What is it to re conformed to the world?

1. To be inwardly like men of the world in the governing principle of our lives, i.e., to have a worldly spirit, a spirit occupied with worldly things, mercenary, earthly.

2. To be so ruled by the worlds maxims that the question is not what is right or wrong, but what is the custom of society. What is the public sentiment?

3. To be indistinguishable from men of the world in our--

(1) Objects.

(2) Amusements.

(3) General conduct.

III. The consequences of this conformity.

1. The destruction of all spirituality. It is impossible to live near to God and yet to be conformed to the world. The Spirit is grieved and quenched.

2. The obliteration of the distinction between the Church and the world, and the consequent enervation of the former. What becomes of Christian profession when Christians are as sordid, gay, and unscrupulous as other men?

3. Identity of doom. They who choose the world will perish with it.

IV. By what rule are we to determine what is and what is not sinful conformity. This is more a theoretical than a practical difficulty, and will not trouble a man who is filled with the Spirit of Christ and devoted to His service.

1. We must avoid sinful things.

2. With regard to things indifferent.

(1) One man should not judge another, but determine for himself what is and is not injurious to his spiritual interests.

(2) We should avoid things which are injurious to others though harmless to ourselves.

(3) We should shun things innocent in themselves, but which are connected in fact, or in the minds of men with evil, as cards, dancing, the theatre, etc.

(4) The same rule as to dress and modes of living does not apply to all persons and places. It depends on usage, rank, etc. There is great danger of becoming pharisaical, and making religion consist in externals. (C. Hodge, D.D.)

Conformity to the world

I. Be not conformed--

1. To its selfishness.

2. To its presumption.

3. To its superstition.

4. To its carnal policy.

5. To its earthly-mindedness.

II. This Divine requirement is presented here--

1. Negatively Be not conformed, etc., in--

(1) Affection.

(2) Principles or maxims.

(3) Conduct.

2. Positively--But be ye transformed, etc. True religion does not consist in simply abstaining, avoiding, disliking, etc.; but also in being, doing, delighting, etc. We cannot be unconformed to the world, unless we are in spirit conformed to God. Therefore the only way to be unworldly is to become converted and spiritual (Gal_5:16, etc.). The Christian is not simply to be unlike the world; he is to be like Christ. (Homilist.)

Conformity to the world

I. Its nature.

1. By this world is meant everything in it which is antagonistic to the truth or to the life of God in the soul of man. You can form a correct estimate of a mans character by his ruling principles. So you can the spirit of this world. Here are some of its maxims--

(1) Every man for himself; there is the selfishness that draws in everything to itself, and keeps firm grip of all it has, though the needy be perishing around!

(2) Quietness is best ; there is the cowardice, the selfish prudence of the world which will not stand forth and speak a word for God or man, lest trouble should come upon it!

(3) Honesty is the best policy. The man who is honest just because it is the best policy would for the same reason have been dishonest!

2. Conformity to this world means the adoption of principles such as these, and practices founded upon them, although there are great differences among men in respect of it.

II. Its causes. Apart from its first and great cause, there are secondary causes, e.g.,--

1. The proclivity to do as other people do. A child may act thus, but may a man? If so, where is his independence? In the dust.

2. The fear of giving offence. There are people who are so dependent upon the good opinion of others, that to gain it they will forfeit their own respect by doing things which otherwise they would have left undone. They have interests of their own, but they are laughed or frowned out of them; they have opinions of their own, but they modify and explain them away! Many a man may date his destruction from the day he began to be afraid of losing the good opinion of bad men!

3. The inability to stand alone. When any public question is debated, the question is, What side are the respectable people on? When a side must be taken, Which is likely to win? The expediency men are many; the principle men are few.

II. Its cure.

1. The realising of our own personality and responsibility, refusing to live in the crowd, resolving that by Gods grace we shall live the life He calls upon us to live.

2. The withdrawing of ourselves from under the power of that tendency within us which prevails with us to disobey this command. Sometimes it is of very little use to fight, the only thing is to get away. A young man is beginning to acquire a taste for low pursuits and company: how will you help him to get above them? Not surely by leaving him to fight it out with them, but by creating within him a taste for higher pleasures, and the society of the good. If we would not be conformed to the world, we must rise above it.

3. Transformation by the renewing of the mind. Thus transformed, you will not be conformed: another model will be realised by you in your lives: the world will lose its hold and Christ will be all in all. (P. Rutherford.)

Conformity to the world

I. In what it consists. In cultivating--

1. Its spirit and temper.

2. Its maxims and principles.

3. Its company and conduct.

II. How it must be avoided.

1. By the renewing of our minds.

2. By the adoption of other--

(1) Principles.

(2) Rules.

(3) Ends.

III. Why it should be avoided. Because this is--

1. Good in itself.

2. Acceptable to God.

3. Beneficial to man. (J. Lyth, D.D.)

Conformity to the world: its folly

A member of his congregation was in the habit of going to the theatre. Mr. Hill went to him and said, This will never do--a member of my Church in the habit of going to the theatre! Mr. So-and-so replied that it surely must be a mistake, as he was not in the habit of going there, although it was true he did go now and then for a treat. Oh! said Rowland Hill, then you are a worse hypocrite than ever, sir. Suppose any one spread the report that I ate carrion, and I answered, Well, there is no wrong in that; I dont eat carrion every day in the week, but I have a dish now and then for a treat! Why, you would say, What a nasty, foul, and filthy appetite Rowland Hill has, to have to go to carrion for a treat! Religion is the Christians truest treat, Christ is his enjoyment.

Nonconformity to the world

1. There is no command in Scripture about which there is more debate than this. Are we required to separate ourselves from all who are not Christians, and avoid all employments except those of devotion? This is manifestly impossible. Are we then to abstain from those practices which are common among irreligious persons? Then the question arises, What practices? Where shall we draw the line? Many draw for themselves a line within which they keep; but unfortunately each person draws it differently. To some, this world means profligacy and sin; to others, great luxury; to others, certain fashionable amusements, or dress; to others, the use of secular music, or the reading of light literature. Each believes himself in the right, and blames his neighbours for going beyond or not coming up to the line he has drawn for himself. Each is alternately accuser and accused; while the ungodly consequently declare that it is quite impossible to say what is and what is not worldly.

2. Now all this arises from overlooking the fact that the precepts of the gospel are addressed to our new and inner nature; that they supply principles and motives on which we are to act always, not laws applying to any particular act or set of acts. Be not conformed to the world is defined by Be ye transformed, etc. It is clear, then, that that conformity is forbidden which interferes with our being transformed. Now that into which we are transformed is the image of God (2Co_3:18).

3. Now, the rule of the renewed man is simple, always applicable--The one thing I am to seek is conformity to Gods image, and in order to that, constant communion with God; whatever, then, I find to interfere with this, however good it may seem, is the world to me. Now the application of this rule is matter of personal experience, and it is impossible to draw a line; for what is the world to one person is not the world to another; and the question is not so much where you are as what you are. To lay down a rule for all lives is as difficult as to prescribe a diet for all constitutions. If you ask us whether certain food will agree with you, we answer--That depends upon your constitution; we can only give you the broad rule--eat nothing that you find to disagree with you. So we lay down the broad rule--whatever disagrees with your souls health you must avoid.

4. This is a rule which we would plead with worldly people. Christians are often perplexed when asked--Why do you not join in this or that amusement?

(1) If they answer--Because they are sinful, they say what they cannot prove. Sin is the transgression of a law, and they can cite no law which expressly forbids such things. And then if we call them sins, we may induce others to consider sins as not much worse than amusements.

(2) If they say, we object to these things because they are worldly, then they will be asked, What is the essential difference between the amusement in question, and some other which they hold lawful?

(3) Now if in all such cases the Christian would be content to say--I refrain because I find I cannot enjoy it and afterwards have communion with God, he would give an answer which, if not understood, could certainly not be gainsaid. To ask for a law when this reason is given would be as unmeaning as to ask for a law of the land forbidding all imprudence in our diet, or exposure to the weather, or to the risk of infection. We cannot prove these acts to be crimes, but they are dangerous, and all come under the general principle which makes it wrong for a man to injure himself.

5. In this way we should deal with all cavillers on this subject. Worldly men set down the objections of ministers to prejudice or envy. Of course, clergymen abuse theatres, etc., but where is the harm? Where are they forbidden in Scripture? We answer this question by another: What is the state of your soul? Are you the possessor of a spiritual life? If not, then you cannot possibly understand our objection; for we object to these things as injurious to that which you tell us you have not got, namely--life in the soul. To understand a spiritual precept you must be spiritual yourself.

6. But there are those in whom this spiritual life is as the tender blade, or as the just kindling fire, who ask, anxiously, What is the danger? To show this, we will take--

(1) The theatre. If we are asked, Is there any sin in a theatrical representation? We answer--There is no more sin in a person presenting to your eyes a certain character than there is in writing a description or painting a picture of it. But what we have to consider is, not the abstract idea of a theatre, but what it practically is. Now not to enlarge upon the evils connected with the stage, to which you give your countenance and aid by attendance and payment for admission: we will admit that these are not essential to the stage, though somehow they are always found connected with it. We are willing to allow all that can be said for it, and will not ask whether, in the course of the play, vice is not often made attractive, and whether the recollection of the pleasure of sin does not outlast the impressions made by the moral at the end, when the vicious characters meet with that punishment which we so rarely see them visited with in real life. We will suppose every play to have its moral, and the audience to be duly impressed with it. Yet we must ask, What character would you be conformed to if you followed out the lessons there taught? Would it be to the image of God? Is the good man of the stage the good man of Scripture? Who would venture to produce upon the stage one in whom was the mind of Christ? Would such a character crowd houses? Men would throng to the playhouse to hear sentiments which they do not care to study in their Bibles, or to witness a display of qualities which, in real life, they hold in contempt. Our objection to the stage, then, is this: it sets up a false and worldly standard of morality; and he who desires to be transformed to the image of God will find here another image set before him.

(2) The card table. Is there any sin in moving about pieces of painted pasteboard? Certainly not. And yet it becomes a cause of sin; because, however small the stake, it excites, in however slight a degree, that desire of gain which is of this world. In proof of this note the greater zest with which men enjoy the game when some small stake is played for, just to give an interest to the game. And by indulging in this we hinder that renewing of our mind which we should cultivate so carefully.

(3) The ball-room. Is there any harm in the act of dancing? No more than in any marching to the sound of music. But is there not temptation there for the indulgence of vanity, frivolity, envy, and evil speaking? We ask whether one renewed in the image of God would find himself a welcome guest there?--whether his spiritual life would be strengthened, and his conformity to Christ increased, by constant attendance?--and whether the guest as he returns is in that frame of mind which best fits him for communion with God? In short, in all these matters we ask you simply to use your own judgment. Try honestly the effect of these amusements upon your own spiritual life; and if you be really renewed in the spirit of your mind, you will find that their atmosphere is injurious to the new life, which you desire to cherish.

7. But we must not forget that the principle may be applied in an opposite direction. There are others who need to be told that what is forbidden is worldliness of heart; viz., those who are sure they do not conform to the world, because they never enter a theatre, etc. Their idea of unworldliness is the abstaining from these things, and a few others, e.g., display in entertainments and equipage. Add to this, becoming members of religious associations, frequenting religious society, and attending a gospel ministry, and their definition of unworldliness is complete. Now it is possible to do all this, and more, and yet still be conformed to the world. Worldliness can no more be excluded by a fence of conventional rules and habits than a fog or a miasma by a high wall: it is in the atmosphere. They avoid the theatre, and eschew fiction: to what purpose, if they are daily acting out the characters they will not see represented, or read depicted? They will not gamble. Are they the better for this, if they indulge the covetous spirit elsewhere? They will not frequent the ball-room. Are they any gainers, if they indulge the same spirit of display, etc., in a quiet party, or in a religious meeting? They will not wear fashionable dresses; to what purpose, if they are secretly as proud of their plain dress? Conclusion: To attack at once the worldliness of the religious and the irreligion of the world, is to risk the displeasure of both. But the world and the fashions of it are passing fast away; a few short years, and we shall all be where the applause or censure of men shall be alike indifferent to us--upon our dying beds. Then the question to be decided shall be, not how far may I go in my enjoyment of the world, or where must I fix a limit to my pleasures, for the world can be enjoyed no longer, and death is fixing the last limits to its pleasures, and there remains but one act more of conformity to the world--that last act in which all flesh conforms itself to the law of dissolution; but this shall be the great question:--Am I fitted for that world which I am about to enter? Am I, or am I not transformed in the renewing of my mind? Ask yourselves this question now, as you must ask it then. (Abp. Magee.)

Nonconformity to the world

may be seen--

I. In the transformation of the worldly virtues. There are graces which are sometimes seen more in the world than in the Church, and here we cannot go wrong in conforming to the world. Yet it is possible for an unworldly spirit to transfigure them. And unless occasionally so transfigured they would be corrupted and lost. One high heroic instance of truth, justice, or courage is worth a hundred lesser cases--the world is startled by it. But remember in proportion to the dignity given by an unworldly spirit to a worldly virtue is the mischief wrought by the absence of worldly virtues in those who call themselves unworldly. They are salt which has lost its savour. There is no greater stumbling-block than want of candour, justice, and generosity in those who profess to be not of the world. But the soldier who is more brave because of a higher than earthly courage; the judge who is more scrupulously just because he has before him a higher than earthly tribunal, the men of business who ply their daily task with busier feet, because their souls a holy strain repeat, are instances of what the apostle means by being transfigured through the renewal of our minds.

II. In the exhibition of qualities which are unworldly in themselves.

1. Humility. In pagan times there was no name for this grace. The very word is a new creation of the gospel. Nor does the thing now exist in worldly minds. You may prove this by telling an average man of his faults and watching the result.

2. Independence of the worlds opinion. With me it is a small thing to be judged of mans judgment. He that judgeth me is the Lord--is a true unworldly maxim. It is safe, prudent, to conform to the fashion of the world, to swim with the stream, to desert the sinking vessel, to avoid the stricken deer or howl with the wolves. That is the worlds way; but there is a way which is not the way of the world. The old Christian virtue of chivalry still lingers amongst us--the leaning to the weaker side because it is weaker, the desire to protect the weak and repress the strong, etc., may run to excess, but even Quixotism is refreshing. How invigorating to see men dependent on God, though independent of man, stand up against professional clamour and popular prejudice, to see men resist the tyranny of public opinion which will not hear the other side, and refuse the popular and give the unpopular praise!

3. Purity.

4. Resignation. (Dean Stanley.)

Nonconformity to the world

I. What abe we to understand by the world (1Jn_2:16).

1. The lust of the flesh (Tit_2:12).

2. The lust of the eye (Ecc_5:11).

3. The pride of life (Rom_1:30).

II. What is it not to re conformed to it?

1. Not to approve of it (1Jn_2:15).

2. Not to imitate it (1Pe_4:4).

3. To use it as if we used it not (1Co_7:30-31).

III. Why should we not be conformed?

1. We are separated from the world to God (1Pe_2:9-12).

2. We have put on Christ.

3. All that is in the world is not of the Father (1Jn_2:16), and is contrary to the love of Him (1Jn_2:15).

4. The fashion of this world passeth away (1Co_7:31).

Conclusion: Conform not to this world.

1. You have higher things to mind (Col_3:1-3; Php_3:20).

2. This world cannot satisfy you (Ecc_1:8).

3. You must give an account of what you do here. (Bp. Beveridge.)

Nonconformity to the world

I. Its nature.

1. Not ceremonial.

2. Not civil.

3. But moral. Be not conformed--

(1) To the spirit of the world.

(2) In your rules of life.

(3) In your company.

(4) In your practices.

II. Some reasons for its prohibition.

1. Duty.

2. Profession.

3. Self-love.

4. Love of your neighbour.

5. The commands of Scripture.

III. How it may be prevented. By--

1. The renovation of your natures.

2. The exercise of daily prayer.

3. Guarding against temptation.

4. A constant dependence upon God. (Biblical Museum.)

Nonconformity to the world

There will arise in the Christians course, from time to time, occasions on which he will be in doubt as to some points of his duty in relation to social intercourse and amusements. Well, in such cases be turns to his chart--on that chart (his Bible) though he find not every rock and shoal and quicksand, marked down by name--he finds it laid down plainly and decisively that the whole coast is dangerous, i.e, he finds a general principle, Be not conformed to this world--The friendship of the world is enmity with God. By whom is the amusement patronised? Are they these who are the votaries of other and less dubious pleasures? Are they those who wear the worlds badge and have its mark stamped on their foreheads? Then let the Christian pause--let him fear to find himself surrounded by crowds of worldlings, drinking with them of the same cup. It must be at best but a suspicious cup that meets tastes which should be opposite--it must be at best a suspicious path in which, even for a moment, the Christian walks hand in hand with the man of this world. Be quite sure the world would not be drinking of that cup, if it were not in some way spiced to their taste. Alas! it is far, far more likely that the Christian should have stepped out of his narrow path, than that the worldling should have forsaken his, to walk, even for a moment, with the Christian. And remember that in such cases there is great need that you watch against self-deception. The remark of Jeremy Taylor is but too true: Most men choose the sin, if it be once disputed whether it be a sin or no. Although grace teaches and inclines you to distaste the world, yet corruption remains, and to that corruption sin and the world are but too palatable. See to it, then, that while you are professing to inquire into the lawfulness or unlawfulness of such an action, your mind is not biased beforehand, and you have not a secret desire to find the Word of God on your side--a secret determination to make it out, if possible to be so. Beware, too, of that religion which is anxious to take up its lodging next door to the world. If you are determined to go as far as you can you are not safe--you will very soon be on the other side of the line. And if, after all, a given case seemed doubtful, remember, religion, not the world, is to have the benefit of the doubt. It is better to abstain from mistaken scrupulosity from a hundred lawful things than to run the risk of one unlawful act of conformity to the world, or of throwing one stumbling-block in the way of another. (Canon Miller.)

Nonconformity to the world

There are two words for world, αἰών and κόσμος. The former regards time, the latter space. Once they are combined (Eph_2:2), in accordance with the time-state of this matter-world.… The direction, therefore, is, Be not like the men of this world, whose all is the present. Wear not the garb of time: live for eternity. (Dean Vaughan.)

Nonconformity to the world--inward

As the mother of pearl fish lives in the sea without receiving a drop of salt water, and as towards the Chelidonian Islands springs of fresh water may be found in the midst of the sea, and as the fire-fly passes through the flames without burning its wings, so a vigorous and resolute soul may live in the world without being infected with any of its burnouts, may discover sweet springs of piety amidst its salt waters, and fly among the flames of earthly concupiscence without burning the wings of the holy desires of a devout life. (Francis de Sales.)

Nonconformity to the world--outward

The bird of paradise, which has such a dower of exquisitely beautiful feathers, cannot fly with the wind; if it attempts to do so, the current being much swifter than its flight, so ruffles its plumage as to impede its progress, and finally to terminate it: it is, therefore, compelled to fly against the wind, which keeps its feathers in their place, and thus it gains the place where it would be. So the Christian must not attempt to go with the current of a sinful world: if he does, it will not only hinder, but end his religious progress; but he must go against it, and then every effort of his soul will be upward, heavenward, Godward. (M. Davies, D.D.)

The world

is fallen human nature acting itself out in the human family; moulding and fashioning the framework of human society in accordance with its own tendencies. It is fallen human nature making the ongoings of human thought, feeling, and action its own. It is the reign or kingdom of the carnal mind, which is enmity against God. Wherever that mind prevails, there is the world. (R. S. Candlish, D.D.)

The world an atmosphere

It is like the dense atmosphere which on a November day hangs over your vast metropolis, the product of its countless homes and the proof of its vast industrial efforts; and yet the veil which shuts out from it the light of heaven, destroys the colour on its works of art--the dark unwholesome vapour which clogs vitality and undermines health, and from which a Londoner escapes at intervals with a light heart, that he may see the sun, and the trees, and the face of nature as God made them, and feel for a few months what it is to live. Even thus the world hangs like a deadly atmosphere over every single human soul, brooding over it, flapping its wings like the monstrous evil bird in the fable, or penetrating and entering into it like a subtle poison, to sap the springs and sources of its vigour and its life. (Canon Liddon.)

The world, danger of

As you love your souls, beware of the world: it has slain its thousands and ten thousands. What ruined Lots wife?--the world. What ruined Achan?--the world. What ruined Haman?--the world. What ruined Judas?--the world. What ruined Simon Magus?--the world. What ruined Demas?--the world: And what shall it profit a man, if he shall gain the whole world and lose his own soul?

The world: difficult to define

The world cannot be clearly marked out as if it were a kingdom on a map, and every year makes it more difficult to draw any line of demarcation or to lay down any hard and fast lines upon the subject, because society is being leavened by Christian principles, the moral conscience of the nation quickened, and a public opinion, on the whole of a healthy character, making itself powerfully felt. And, further, what is the world to one person is not the world to another. The fact that the world cannot be defined as to locality is an advantage, not a disadvantage: for it calls forth from us a constant spirit of inquiry and watchfulness before we enter upon our pursuits, form our connections, or enter into society. The believer should at all times test every relationship into which he is brought, to see whether beneath its possibly plausible and pleasant surface there may not lurk the lust of the flesh, the lust of the eyes, and the pride of life. The Christian, too, should examine not only what is without, to see whether the place he is entering is the world, but also what is within himself, and whether he is not converting even what is the kingdom of God into the world by the worldly spirit which he brings with him. We may infect as well as be infected. (C. Neil, M.A.)

The world: spirit of

The spirit of the world is for ever altering, impalpable; for ever eluding, in fresh forms, your attempts to seize it. In the days of Noah the spirit of the world was violence. In Elijahs day it was idolatry. In the day of Christ it was power, concentrated and condensed in the government of Rome. In ours, perhaps, it is the love of money. It enters in different proportions into different bosoms; it is found in a different form in contiguous towns, in the fashionable watering-places, and in the commercial city; it is this thing at Athens, and another in Corinth. This is the spirit of the world, a thing in my heart and yours to be struggled against, not so much in the case of others as in the silent battle done within our own souls. (F. W. Robertson, M.A.)

Worldliness: its spirit permanent, its forms changeful

The world in our days is not a heathen world, as it was in the days of the apostle; but it is not a whit less the world that lieth in wickedness. The outward developments are different, but the inward character, principles, and spirit are the very same: changing a few of the mere external circumstances, the apostles description of the world of his own day is equally applicable to the world of ours. There are now, indeed, no idolatrous banquets, no savage gladiatorial conflicts in the blood-stained arena of the amphitheatre, no midnight orgies to some disgraceful deity. The world, perhaps, now, at least the world of the upper classes of society, is not quite so rough, but more polished in its sinfulness; but its scenes of amusement, its theatres, its luxurious tastes and habits, its nightly revels, and too lavish entertainments, partake as essentially of the elements of worldliness as the less advanced indulgences of a ruder age. In its thirst after wealth, in its restless strivings after fame and glory, in its grasping selfishness, in its love of splendour and show, we question whether the world, as it presents itself to the Christian of the nineteenth century wears any materially different aspect from that of the world of the apostles days. But, when we speak of worldliness, either as it is developed in business or pleasure, let it not be for a moment supposed that worldliness exists only in these developments: these are only indices or marks of an inward and rooted principle, innate in every man born into this world, and dominant in every man, without exception, who has not been born again of water and of the Spirit. (W. H. Etchers, M.A.)

But be ye transformed by the renewing of your mind.--

Transformation

This word is used to denote the Lords transfiguration, when His body was seen invested with the glory in which He is to appear at His second coming. You will then see Him thus transfigured, and the result will be your own transfiguration (Php_3:21). For He is to change your vile bodies, etc. But there is a transfiguration in the life that now is (2Co_3:18) also into the image of the Lord; and therefore it is a transformation into glory, but not into the glory that was seen on the Mount, but what was seen in the manger, in the wilderness, in Gethsemane, and on the Cross. Note:--

I. The manner of it. Christ was transformed by becoming man; you are to be transformed by becoming new men in Him. The renewing of your mind is your being brought to have the same mind which Christ had. I come to do Thy will, O God, is the language of the Son in the very act of taking the new nature; the renewing of your mind is your making that language your own. Note the closeness of the analogy.

1. The agency is the same--the Holy Ghost. It is He alone who can make the Son partaker of your human nature, without making Him to be as fallen man; it is He alone who can make you partakers of the Sons Divine nature, without making you to be as God.

2. These two operations fit into one another: the one effecting that supernatural birth by which the Son becomes a servant, the other that supernatural birth by which the servants become sons. The one transformation is the cause of the other: not only as being that without which the other could not have been, but also as being the means of the other. It is through your believing and appropriating His transformation, that you are yourselves transformed. For the transformation in either case is a union. His being transformed is His being united by a new creation with you; your being transformed is your being united by a new creation to Him.

3. To the Son Himself His being born of the Spirit brought a new mind. It was a new thing for Him to have the mind of a servant, and to say, I come to do Thy will, O God. And it is a new mind in you when, as sons, you say the same. Naturally, self-will is the ruling principle of your mind. Insubordination to God is that fashion of the world to which you are not to be conformed.

4. The transformation effected in the case of Christ, when He humbled Himself to do the will of God, was voluntary on His part; otherwise His humiliation and obedience unto death could have had no efficacy. Equally voluntary must be the change on your part: Be ye. You must say, with renewed minds, entering into His mind, I come to do Thy will, O my God. It is true, that in order to your thus acting, you must be acted upon by the Holy Spirit. But you are not acted upon as inert matter may be acted upon.

5. Note two practical applications.

(1) If the transformation in you is thus like the transformation in Him--see to it that it be very complete. It was so in the case of Christ; it must be in yours. He emptied Himself. Do you also empty yourselves. He laid aside His natural position of equality with God. Do you also lay aside your usurped position of seeking to be equal with God.

(2) That you may be thus transformed into the image of your Lord--appropriate as available for you your Lords transformation into your image. Behold Him transformed for you; and be you, after a corresponding manner, transformed in Him. He becomes a servant, continuing still to be the Son; you become sons in Him, feeling yourselves now, for the first time really, to be servants. He, being the Son, comes to do the will of God as a servant; you, being servants, come to do the will of God as sons.

II. The end of this transformation. That you may prove, etc. The will of God needs to be proved. It can be known only by trial. Essentially, the will of God is and must be the expression of His nature. But the nature of God far transcends the comprehension of finite minds; and therefore His will may well be expected to be incomprehensible too. But in that formal aspect of it as the assertion of the authority of God, let His will be put to the test of actual trial, and then will its real character as the expression of His nature come out; for while neither God Himself nor His will can be grasped in the speculative understanding, both He and it can be grasped in the obedient and loving heart. But apart from any inquiry into the reason of it, the fact is pregnant with important consequences. For one thing, it partly explains the economy of probation, and tends to show how trial must be both summary and decisive summary, that it may be ascertained once for all whether the authority of God is to be acknowledged or disowned; and decisive, for if His will is acknowledged, the way is opened for proving it as the expression of His nature to be good and acceptable, etc.; whereas, if disowned, all opportunity of knowing its real character is hopelessly lost.

1. The probation of man turns upon the willingness of man to put the will of God to the proof. The will of God, as it was announced in paradise, was not such as to command either approbation or consent on the part of our first parents. The command not to eat of the fruit did not obviously commend itself as good, etc. Doubtless, if they had kept it, they would have found by experience--

(1) That it was in itself good as the seal of Gods covenant of life, and as the preparation for the unfolding of His higher providence.

(2) Acceptable. Suited to their case and circumstances, deserving of their acceptance, sure to become more and more well-pleasing as they entered more and more into its spirit.

(3) Perfect. That thus only could Gods perfection be vindicated--the perfection of His sovereign right to rule; that thus only could the perfection of the creature be wrought out in an onward and upward path of loyalty and love. All this our first parents would have learned concerning the will of God, if only they had consented to prove it; but this they would not do; they passed judgment upon it unproved; they refused to give it a fair trial; they chose rather to make the opposite experiment, and they have left this experiment as their sad legacy to their descendants, so many of whom are now occupied in proving, trying, how they may be best conformed to the world so as to make the most of it; proving, in short, what is the will of this world and this worlds prince.

2. The probation of Christ proceeds upon the very same principle. He is tried as the first Adam was tried, and upon she same issue, namely, His willingness to prove the will of God; and in His case also the will of God may be so presented to His human soul as to appear neither reasonable nor desirable. In such a light, accordingly, Satan tries to put it before Him. The pain, shame, weariness, and blood awaiting Him, the tempter ingeniously contrasts with the shorter road to glory which he would have Him to take. The Second Adam will not, like the first, accept Satans representation; He will prove it for Himself; and so He learns obedience by the things which He suffers. But He proved it, and in the proving of it He found it to be good and acceptable and perfect. He tasted the delight of obedience, as He learned it.

3. It is into this image of Jesus, thus proving that will of God, that you are now to be transformed, etc. You are to prove Gods will--

(1) In what must be the first act of your obedience--namely, your believing on Him whom He has sent. What this will of God is as an expression of His nature you cannot know until you prove it. You must taste and see how good the Lord is, etc. You would fain have all made quite clear to you before you surrender yourselves to the gospel call. Nay, you stand aloof, and start objections and difficulties. You do not see how this aspect of the gospel call can be incompatible with that. Nay, try this dipping in the Jordan. It may seem to you an unlikely mode of cure; but at any rate try it. In the embrace of Christ, not while you are standing out in the attitude of rebellion, all difficulties vanish.

(2) Then ever after, following on the path of your new obedience, you are to be proving what is that good, etc. At every step it will be a trial to you. It may be very hard sometimes to believe that the will of God concerning you is good, and acceptable, etc. But give it a full and fair trial; and you will soon find that in the very keeping of Gods commandments there is great reward. Conclusion: Mark--

1. How opposite are the two habits, namely, being conformed to this world, and being transformed, etc. There are here two types, of one or other of which you must take the fashion. To be conformed to the world is to take things as they are and make the best of them. The opposite habit is to try things as they should be.

2. How complete the transformation must be if, instead of being conformed to this world, you are to prove, etc. You must make full proof of Gods will. But that you cannot do if you yield a forced submission. A son yielding obedience to his fathers will reluctantly, never can be acquainted with its true character and blessedness; but let him throw himself heart and soul into the doing of it, then will he prove it of what sort it is. To have the mind to do so implies a great change, a new creation, a new heart.

3. Now, so long as the fashion of this world lasts, so long as that second transformation which awaits you is postponed, this proving of the will of God must throughout be more or less an effort. But take courage, O child of God! The fashion of this world passeth away. You look for new heavens and a new earth. The fashion of that new world and the will of God will not be opposed to one another. The proving of the will of God, then, with your whole nature changed into the image of the heavenly, what a joyous exercise of liberty and love will it be!

4. In the meantime, a signal encouragement as motive. The more you prove the fashion of this world, the less you feel it to be good, etc. It looks fair at the first, but who that has ever lived long but re-echoes the wise mans complaint--All is vanity? The will of God looks worse at the beginning; but on, on, child of God, and you will find a growing light, encouragement, and joy. The path of the just is as the shining light, etc.; and in the trial of them you find that wisdoms ways are ways of pleasantness, and all her paths are peace. (R. S. Candlish, D.D.)

Transformation

I. What is it to be transformed? To be new creatures (2Co_5:17).

1. In our judgment concerning--

(1) God (Mat_19:17).

(2) Christ (Php_1:21; Php_3:8).

(3) The world (Ecc_1:1-2).

2. Our thoughts (Psa_1:2).

3. Consciences (Act_24:16).

4. Wills (Lam_3:24).

5. Affections (Col_3:2).

(1) Love and hatred (Mat_22:37).

(2) Desire and abhorrence.

(3) Joy and grief (Psa_42:1-2).

(4) Hope and fear (Psa_27:1).

(5) Anger and meekness (Mat_11:29).

6. Words (Mat_12:36).

7. Actions (1Pe_1:15-16). Towards God and men (Act_24:16).

II. Why are we to be transformed. Till transformed--

1. We are altogether sinful (Pro_15:8).

2. We can enjoy no happiness here nor be capable of happiness hereafter (Heb_12:14; 1Co_2:14).

III. Examine whether you be transformed or no. Look to your heads (2Co_13:5); your hearts (Pro_4:23); your lives (Mat_12:33). Note the reasons for this examination.

1. Many are mistaken about it, and think they are renewed, because turned--

(1) From one sin to another.

(2) From one sect to another.

(3) From debauchery to mere morality.

2. This is the most dangerous of all mistakes.

3. If you never examine yourselves, you have the more cause to fear your condition.

IV. Signs of our being transformed. All our actions proceed--

1. From new principles.

(1) Obedience to God (1Sa_15:22).

(2) A desire to please Him (1Th_4:1; Heb_11:5).

2. After a new manner.

(1) Not hypocritically but sincerely (2Co_1:12).

(2) Not proudly, but humbly (Luk_17:10).

(3) Not interruptedly, but constantly (Luk_1:75).

3. To a new end (1Co_10:31; Mat_5:16).

V. Means.

1. Read the word written (Jam_1:21).

2. Hear it preached.

3. Meditate upon it.

4. Pray (Psa_51:10).

5. Receive the sacrament.

Conclusion:

1. By renovation you become again as you were created (Gen_1:26).

2. God Himself will change to you.

(1) His anger to love (Isa_66:2).

(2) All His actions to your good (Rom_8:28).

3. If now transformed from the world to God, hereafter you shall be transformed from misery to happiness. (Bp. Beveridge.)

The Christian life a transfiguration

In the preceding verse the apostle gathers the whole sum of Christian duty into one word. And so in this. As all is to be sacrifice, so all is to be transformation. Mark:--

I. Where Paul begins--with an inward renewal

1. He goes deep down, because he had learned in His school who said: Make the tree good and the fruit good. To tinker at the outside with a host of red-tape restrictions, and prescriptions, is all waste time and effort. You may wrap a man up in the swaddling bands of specific precepts until you can scarcely see him, and he cannot move, and you have not done a bit of good. The inner man must be dealt with first, and then the outward will come right in due time. Many of the plans for the social and moral renovation of the world are as superficial as a doctors treatment would be, who would direct all his attention to curing pimples when the patient is dying of consumption.

2. There has to be a radical change in the middle. Mind seems to be equivalent to the thinking faculty, but, possibly, includes the whole inner man. The inner man has got a wrong twist somehow; it needs to be moulded over again. It is held in slavery to the material; it is a mass of affections fixed upon the transient; a predominant self-regard characterises it and its actions.

3. This new creation of the inner man is only possible as the result of the communication of a life from without; the life of Jesus, put into your heart, on condition of your opening the door of your heart by faith, and saying, Come in, Thou blessed of the Lord. And He comes in, bearing in His hands a germ of life which will mould and shape our mind after His own blessed pattern.

4. That new life, when given, needs to be fostered and cherished. It is only a little spark that has to kindle a great heap of green wood, and to turn it into its own ruddy likeness. We have to keep our two hands round it, for fear it should be blown out by the rough gusts of passion and of circumstance. It is only a little seed that is sown in our hearts; we have to cherish and cultivate it, to water it by our prayers, and to watch over it, lest either the fowls of the air with light wings should carry it away, or the heavy wains of the worlds business and pleasures should crush it to death, or the thorns of earthly desires should spring up and choke it.

II. What he expects from the inward change--a life transfigured, the same word as is employed in the account of our Lords transfiguration. In that event our Lords indwelling divinity came up to the surface and became visible.

1. A transfigured life suggests--

(1) That the inward life will shape the outward conduct and character. Just as truly as the physical life moulds the infants limbs, and as every periwinkle shell on the beach is shaped into the convolutions that will fit the inhabitant, by the power of the life that lies within, so the renewed mind will make a fit dwelling for itself. Did you never see goodness making men and women beautiful? Have not there been other faces besides Moses that shone as men came down from the Mount of Communion with God? Certain weeds that lie at the bottom of the sea, when their flowering time comes, elongate their stalks and reach the light and float upon the top, and then, when they have flowered, they sink again into the depths. Our Christian life should come up to the surface and open out its flowers there. Does your Christianity do that? It is no use talking about the inward change unless there is the outward transfiguration.

(2) That the essential character of our transfiguration is the moulding of us into the likeness of Christ. Christs life is in you if you are in Him. And just as every leaf that you take off some plants and stick into a flower-pot will in time become a little plant exactly like the parent from which it was taken, so the Christ-life that is in you will be growing into a copy of its source and origin. The least speck of musk, invisibly taken from n cake of it, and carried away ever so far, will diffuse the same fragrance as the mass from which it came; and the little slice of Christs life that is in you and me, will smell as sweet if not as strong as the great life from which it came.

2. But as with the inward renewal so with the outward transfiguration, the life within will not work up to the surface except upon condition of our own honest endeavour. The fact that Gods Spirit is given to us is not a reason for our indolence, but for our work, because it gives us the power by which we can do the thing we desire. What would you think of a man that said, It is the steam that drives the spindles, so I need not put the belting on?

III. The ultimate consequence which the apostle regards as certain, from this inward change; unlikeness to the world around. Be not conformed, etc.

1. The more we get like Jesus Christ, the more certainly we get unlike the world. For the two theories of life are clean contrary--the one is all limited by time, the other lays hold on the eternal. The one is all for self, the other is all for God. So that likeness and adherence to the one must needs be dead in the teeth of the other.

2. And that contrariety is as real to-day as ever it was. Pauls world was a grim, heathen, persecuting world; our world has got christened, and goes to church and chapel, like a respectable gentleman. But for all that it is the world still, and we have to shake our hands free of it.

3. How is the commandment to be obeyed?

(1) Well, of course there are large tracts of life where the saint and the sinner have to do the same things, feel the same anxieties, weep the same tears, and smile the same smiles. And yet there shall be two women grinding at a mill, the one shall be a Christian, the other not. They push the handle round, and the push that carries the handle round half the circumference of the millstone may be a bit of religious worship, and the push that carries it round the other half may be a bit of serving the world and the flesh and the devil. Two men shall be sitting at the same desk, two boys at the same bench at school, two servants in the same kitchen, and the one shall be serving God and glorifying His name, and the other shall be serving self and Satan. Not the things done, but the motive, makes the difference.

(2) And there are a great many things in which not to be conformed to the world means to have nothing to do with certain acts and people. Have nothing to do with things which in themselves are unmistakably wrong; nor with things which have got evil inextricably mixed up with them, like the English stage; nor with things which, as experience shows you, are bad for you. This generation of the Church seems to be trying how near it can go to the world. It is a dangerous game, like children trying how far they can stretch out of the nursery window without tumbling into the street; you will go over some day when you miscalculate a little bit.

(3) Rather be ye transfigured, and then you will find that when the inner mind is changed, many of the things that attracted tempt no more, and many of the people that wanted to have you do not care to have you, for you are a wet blanket to their enjoyments. The great means of becoming unlike the world is becoming like Him, and the great means of becoming like Him is living near Him and drinking in His life and Spirit.

4. And then, as we have borne the image of the earthly, we shall also bear the image of the heavenly. But we must begin by opening our hearts to the leaven which shall work onward and outwards till it has changed all, The sun when it shines upon a mirror makes the mirror shine like a little sun. We all with open face, reflecting as a mirror does the glory of the Lord, shall be changed into the same image. (A. Maclaren, D.D.)

Transfiguration

One master word, for the whole Christian life is sacrifice, self-surrender, and that to God. Paul here brackets, with that great conception of the Christian life, another equally dominant and comprehensive. In one aspect, it is self-surrender; in another, it is growing transformation. The inner man, having been consecrated as a prince, by yielding of himself to God, is called upon to manifest inward consecration by outward sacrifice; an inward renewing of the mind is regarded as the necessary antecedent of transformation of outward life.

I. Note, then, that the foundation of all transformation of character and conduct is laid deep in a renewed mind. Now it is a matter of world-wide experience, verified by each of us in our own cases, if we have ever been honest in the attempt, that the power of self-improvement is limited by very narrow bounds. Any man that has ever tried to cure himself of the most trivial habit which he desires to get rid of, or to alter in the slightest degree the set of some strong taste or current of his being, knows how little he can do, even by the most determined toil. The problem that is set before a man when you tell him to effect self-improvement is something like that which confronted that poor paralytic lying in the porch at the pool; If you can walk you wilt be able to get to the pool that will make you able to walk. But you have got to be cured before you can do what you need to do in order to be cured. Only one Christ presents itself, not as a mere republication of morality, not as merely a new stimulus and motive to do what is right, but as an actual communication to men of a new power to work in them. It is a new gift of a life which will unfold itself after its own nature, as the bud into flower, and the flower into fruit; giving new desires, tastes, directions, and renewing the whole nature. And so, says Paul, the beginning of transformations of character is the renovation in the very centre of the being. Now, I suppose that in my text the word mind is not so much employed in the widest sense, including all the affections and will, and the other faculties of our nature, as in the narrower sense of the perceptive power, or that faculty in our nature by which we recognise, and make our own, certain truths. The renewing of the mind, then, is only, in such an interpretation, a theological way of putting the simpler English thought, a change of estimates, a new set of views; or, if that word be too shallow, as indeed it is, a new set of convictions. It is profoundly true that as a man thinketh, so is he. Our characters are largely made by our estimates of what is good or bad, desirable or undesirable. Why, we all know how often a whole life has been revolutionised by the sudden dawning or rising in its sky of some starry new truth, formerly hidden and undreamed of. If you want to change your characters--and God knows they all need it--change the deep convictions of your mind; and get hold, as living realities, of the great truths of Christs gospel. If you and I really believed what we say we believe, that Jesus Christ has died for us, and lives for us, and is ready to pour out upon us the gift of His Divine Spirit, and wills that we should be like Him, and holds out to us the great and wonderful hopes and prospects of an absolutely eternal life of supreme and serene blessedness at His right hand should we be, could we be, the sort of people that most of us are? Truth professed has no transforming power; truth received and fed upon can revolutionise a mans whole character. Make of your every thought an action; link every action with a thought. Or, to put it more Christian-like, let there be nothing in your creed which is not in your commandments; and let nothing be in your life which is not moulded by these. The beginning of all transformation is the revolutionised conviction of a mind that has accepted the truths of the gospel.

II. Well then, secondly, note the transfigured life. The life is to be transfigured. Yet it remains the same, not only in the consciousness of personal identity, but in the main trend and drift of the character. There is nothing in the gospel of Jesus Christ which is meant to obliterate the lines of the strongly marked individuality which each of us receives by nature. Rather the gospel is meant to heighten and deepen these, and to make each man more intensely himself, more thoroughly individual, and unlike anybody else. But whilst the individuality remains, and ought to be heightened by Christian consecration, yet a change should pass over our lives, like the change that passes over the winter landscape when the summer sun draws out the green leaves from the hard black boughs, and flashes a fresh colour over all the brown pastures. Christ in us, if we are true to Him, will make us mere ourselves, and yet new creatures in Christ Jesus. And the transformation is to be into His likeness who is the pattern of all perfection. We must be moulded after the same type. There are two types possible for us: this world; Jesus Christ. We have to make our choice, That transformation is no sudden thing, though the revolution which underlies it may be instantaneous. The working out of the new motives, the working in of the new power, is no mere work of a moment. It is a lifelong task till the lump be leavened. And remember, this transformation is no magic change effected whilst men sleep. It is a commandment which we have to brace ourselves to perform. But this positive commandment is only one side of the transfiguration that is to be effected. It is clear enough that if a new likeness is being stamped upon a man, the process may be looked at from the other side; and that in proportion as we become liker Jesus Christ, we shall become more unlike the old type to which we were previously conformed. This world here, in my text, is more properly this age, which means substantially the same thing as Johns favourite word world, viz., the sum total of godless men, and things conceived of as separated from God. Only by this expression the essentially fleeting nature of that type is more distinctly set forth. And although it can only be a word, I want to put in here a very earnest word which the tendencies of this generation do very specially require. It seems to be thought, by a great many people, who call themselves Christians nowadays, that the nearer they can come in life, in ways of looking at things, in estimates of literature, for instance, in customs of society, in politics, in trade, and especially in amusements--the nearer they can come to the unchristian world, the more broad and superior to prejudice they are. And it seems to be by a great many professing Christians thought to be a great feat to walk as the mules on the Alps do, with one foot over the path and the precipice down below. Keep away from the edge. You are safer there. There is a broad gulf between the man who believes in Jesus Christ and His gospel and the man who does not. And the resulting conducts cannot be the same unless the Christian man is insincere.

III. And now, lastly, note the great reward and crown of this transfigured life. The issue of such a life is, to put it into plain English, an increased power of perceiving, instinctively and surely, what it is Gods will that we should do. To know beyond doubt what I ought to do, and knowing, to have no hesitation or reluctance in doing it, seems to me to be heaven upon earth. And the man that has it needs but little more. This, then, is the reward. Each peak we climb opens wider and clearer prospects into the untravelled land before us. (A. Maclaren, D.D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Rom 12:2. And be not conformed — Neither in judgment, spirit, nor behaviour; to this vain and sinful world — Which, neglecting the will of God, entirely follows its own; but be ye transformed — Regenerated and created anew; by the renewing of your minds — Of your understandings, wills, and affections, through the influence of the Spirit of God, Tit 3:5. Thus, Eph 4:22-25, the new man is described as renewed in the spirit of his mind; that is, in all his faculties; in his affections and will, as well as in his understanding: in consequence whereof his whole conduct becomes holy and virtuous. That ye may prove — May be enabled to discern, approve, and know, not merely speculatively, but experimentally and practically, and by sure trial; what is the good, and acceptable, and perfect will of God — The will of God is here to be understood of all the preceptive part of Christianity, which is in itself so excellently good, so acceptable to God, and so perfective of our nature: and it is here “set in opposition, on the one hand, to the idolatrous rites of worship practised by the heathen, which in their own nature were extremely bad; and, on the other, to the unprofitable ceremonies and sacrifices of the law of Moses, concerning which God himself declared that he had no pleasure in them, Heb 10:5-9. The rites of Moses, therefore, in which the Jews gloried, were no longer acceptable to God. Whereas the duties recommended by the apostle are of eternal obligation, and separate the people of God from the wicked in a more excellent manner than the Jews had been separated from idolaters by the rites of Moses.” — Macknight.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL NOTES

Rom_12:2. And be not conformed.—Be not configured to this world, but rather as Christ was transfigured on the mount. Be not like the men of this world whose all is in the present. Live for eternity.

MAIN HOMILETICS OF THE PARAGRAPH.—Rom_12:2

Nonconformity to the world.—We must be careful not to fall into the error of disparaging this world. The habit of holding many secular things in abhorrence is nonsense, bigotry. We need to look on all questions apart from prejudice, and be perfectly ready to take them on their merits. We are to repudiate the method of the devil in life, but not necessarily repudiate the world. Jesus is witness to the fact that this is wrong; for His treatment and His reception of this world, His recognition of the great and beautiful world of nature, wherein He spake of ravens, lilies, cornfields—light touches of nature, everywhere recognising beauty, shaped and glorified at the hands of God—all this is enough to answer those who are wilfully blind to what the Lord of earth and heaven was glad to see: a world on which the Creator looked and saw that it was good.

I. “This world”: what is meant by it?—

1. Not the beautiful world of nature, nor the social world merely, nor the world of intellect, nor the world of commerce.

2. “It is fallen human nature, acting itself out in the human family, fashioning the framework of human society in accordance with its own tendencies.” It is the reign of the “carnal mind.”

3. It is also everything that is in antagonism with God. A. difficulty lies in the fact of the changeability of “this world.” What is “world” to me is not “world” to another. A business man’s temptations differ from a professional man’s, and so on. Further, according to a man’s constitution, so is this “world” good or bad, safe or dangerous, to him. Thus text acts as a caution.

II. Christ’s estimate of the world.—

1. No attempt made by Him at depreciation. He recognised political life and social claims. Notice His treatment of commerce. He castigated, not commerce as commerce, but fraudulent commerce. He sought to show that we are not to be absorbed in this world’s engagements to the forgetfulness of nobler thoughts.

2. It differed from Solomon’s estimate. He was a jaded worldling when he said all was “vanity and vexation.” Christ rather taught men to use the world, but not to abuse it. Glory in it, mingle in it, work in it, rejoice and prosper in it, but do not allow it to have such a hold upon you as to master you and fashion your soul according to its will.

III. The influence of our environment.—“A man is known by the company he keeps.” Given the character of a man’s surroundings, and we can gauge the force of his temptations and difficulties. “Physically, man is moulded by climate, by food, by occupation. Mentally, he is moulded by institutions, by government, by inherited beliefs and tendencies.” So, religiously, a man’s environment has the same and even more forcible effect upon him. Recognising this, the key of the text is: whatever tends to wean our soul from God; whatever tends to vitiate our moral environment, to bring us down or keep us low, preventing our uprising, that is an evil world to us, striving to fashion us in anything but Godlike shape of our Lord and Master, whose mind we must have if we would be of God.

IV. A Christian’s attitude towards the world.—

1. He must breathe the spirit of nonconformity: not here speaking of denominational differences, but of the spirit of nonconformity to anything that curtails our reverence or spoils our service Godward, or robs us of Christ’s likeness.

2. There is an inward nonconformity: the soul lives in the world without being absorbed in its evil.

3. There is an outward nonconformity: it will not appear to agree with the world’s evil, but will resolutely stand against it.

4. This attitude is a difficult one. Hard not to be fashioned by the world. But this nonconformity can be attained by the help of God. Any who feel a sense of weakness, let them cast their whole care on the divine Helper. He who conquered death will not let death conquer you.—Albert Lee.

True nonconformity.—“The word translated ‘world’ here is not cosmos, which in the New Testament sometimes means the material world, sometimes the existing generation of men, and sometimes the unrenewed portion of humanity, but aion, which is used to represent the course and current of this world’s affairs, especially in a bad sense (Rom_12:2; Gal_1:4; Eph_2:2); all that floating mass of thoughts, opinions, maxims, speculations, hopes, impulses, aims at any time current in the world, and which it is impossible to seize and accurately define, but which constitute a most real and effective power, being the moral or immoral atmosphere which at every moment of our lives we inhale, again inevitably to exhale; all this is included in the aion, which is, as Bengel expressed it, the subtle informing spirit of the cosmos or world of men who are living alienated and apart from God” (Bayley). Now in the text we are exhorted not “to be conformed” to this state of things, not to be shaped and figured by the prevalent immorality of a passing generation. The exhortation includes at least three things:—

I. Be practical theists.—The world, the existing generation of mankind, is mainly “without God.” God is not in all its thoughts. If He appear in the horizon, it is only as a fleeting vision, a passing phantom. He is not the great object filling up the horizon and causing all other objects to dwindle into shadows. Theoretical theism is somewhat prevalent. It talks and prays and sings and preaches throughout Christendom. But practical theism is rare and unworldly. Mere theoretical theism is a hypocrisy, a crime, and a curse. Practical theism alone is honest, virtuous, and beneficent. Practical theism is nonconformity to the world.

II. Be practically spiritual.—The world, the existing generation, is essentially materialistic; the body rules the spirit. “What shall we eat? what shall we drink? wherewithal shall we be clothed?” This is the all-pervading, all-animating aspiration. Men everywhere judge after the flash, walk after the flesh, live after the flesh; they are of the earth earthy. Nonconformity to the world is the opposite to this. Spirit is the dominating power. Intellect governs the body; conscience governs the intellect; moral rectitude governs the conscience. The things of the spirit are everything to them: they walk after the spirit; they live to the spirit. The soul is regal.

III. Be practically unselfish.—The great body of existing generations is selfish. Each man lives to himself and for himself. Self is the centre and circumference of his activities. The commerce, the governments, and even the Churches of the world, are mainly conducted on selfish principles. Each man is in quest of his own interest, his own aggrandisement, his own happiness. Nonconformity to the world means the opposite of this. It means that supreme sympathy with God, that brotherly love for the race, that absorbs the ego, that buries self, that is in truth the spirit of Christ, the spirit of self-sacrificing benevolence. “Let no man,” says Paul, “seek his own, but every man another’s wealth.”

Conclusion: What is true nonconformity?—Not a mere dissent from this Church or that Church, this creed or that creed, but a dissent from that spirit of moral wrong which pervades and animates the generation. This was the nonconformity which Christ exhibited and He implored on behalf of His disciples. “They are not of the world, even as I am not of the world.” Let us cultivate this nonconformity, knowing that the friendship of the world is enmity with God, and that if any man love the world the love of the Father is not in him.—W. Thomas.

Conformity sinful compliance.—As for the conformity to the world that is here forbidden, I believe nobody thinks there is any more intended by this prohibition than only a sinful compliance with the customs of the world, a framing of our lives and manners after the impious practices and examples that we see frequently represented before us, an indulging ourselves in such bad courses as the men of the world do too often give themselves liberty in.

Taking, now, this to be the true notion of being conformed to the world, then the being transformed by the renewing of our minds, which is put in opposition to it, must denote our being actuated with more heavenly and divine principles, and framing our conversation in such a way as is suitable to the profession of Christianity which we have taken upon ourselves. It must denote such a holy disposition and frame of soul as doth effectually produce a conformity of all the outward actions to the law of the gospel, to which the law of sin and the course of the world are opposite.

There are these two inconveniences in multiplying the signs and marks of regeneration: one is, that oftentimes such marks are given of it as that a man may be a very good Christian, and, without doubt, a regenerate person, and not find them in himself. Another inconveniency is this: that such marks are likewise given that even a bad man may experience them in himself, though some good men cannot.

The truest mark is that of our Saviour: the tree is known by its fruits. If a man be baptised, and, heartily believing the Christian religion, doth sincerely endeavour to live up to it; if his faith in Jesus Christ be so strong that, by virtue thereof, he overcomes the world and the evil customs thereof; if, knowing the laws of our Saviour, he so endeavours to conform himself to them that he doth not live in any known wilful transgression of them, but in the general course of his life walks honestly and piously, and endeavours, in holy conversation, to keep a good conscience both towards God and man,—such a man, however he came into this state, and with whatever infirmities it may be attended—of which infirmities yet he is deeply sensible, and fails not both to pray and strive against them—yet he is a good man, and gives a true evidence of his regeneration, though he have not all the marks and qualifications that he may meet with in books. And such a man, if he persevere in the course he is in, will without doubt at last be justified before God and find an admission into the everlasting kingdom of our Lord Jesus Christ.—Archbishop Sharpe.

ILLUSTRATIONS TO CHAPTER 12

Rom_12:2. What stopped the saw-mill.—In one of the older States of America resided an infidel, the owner of a saw-mill, situate by the side of a highway, over which a large portion of the community passed every Sabbath to and from the church. This infidel, having no regard for the Sabbath, was as busy, and his mill was as noisy, on that holy day as any other. Before long it was observed, however, that a certain time before service the mill would stop, remain silent and appear to be deserted for a few minutes, when its noise and clatter would recommence, and continue till about the close of the service, when for a short time it again ceased. It was soon noticed that one of the deacons of the church passed the mill to the place of worship during the silent interval; and so punctual was he to the hour that the infidel knew just when to stop the mill, so that it should be silent while the deacon was passing, although he paid no regard to the passing of the others. On being asked why he paid this mark of respect to the deacon, he replied, “The deacon professes just what the rest of you do, but he lives, also, such a life that it makes me feel bad here” (putting his hand upon his heart) “to run my mill while he is passing.” “Let your light so shine before men.”—Ellen Preston.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

Romans

TRANSFIGURATION

Rom 12:2.

I had occasion to point out, in a sermon on the preceding verse, that the Apostle is, in this context, making the transition from the doctrinal to the practical part of his letter, and that he lays down broad principles, of which all his subsequent injunctions and exhortations are simply the filling up of the details. One master word, for the whole Christian life, as we then saw, is sacrifice, self-surrender, and that to God. In like manner, Paul here brackets, with that great conception of the Christian life, another equally dominant and equally comprehensive. In one aspect, it is self-surrender; in another, it is growing transformation. And, just as in the former verse we found that an inward surrender preceded the outward sacrifice, and that the inner man, having been consecrated as a priest, by this yielding of himself to God, was then called upon to manifest inward consecration by outward sacrifice, so in this further exhortation, an inward ‘renewing of the mind’ is regarded as the necessary antecedent of transformation of outward life.

So we have here another comprehensive view of what the Christian life ought to be, and that not only grasped, as it were, in its very centre and essence, but traced out in two directions-as to that which must precede it within, and as to that which follows it as consequence. An outline of the possibilities, and therefore the duties, of the Christian, is set forth here, in these three thoughts of my text, the renewed mind issuing in a transfigured life, crowned and rewarded by a clearer and ever clearer insight into what we ought to be and do.

I. Note, then, that the foundation of all transformation of character and conduct is laid deep in a renewed mind.

Now it is a matter of world-wide experience, verified by each of us in our own case, if we have ever been honest in the attempt, that the power of self-improvement is limited by very narrow bounds. Any man that has ever tried to cure himself of the most trivial habit which he desires to get rid of, or to alter in the slightest degree the set of some strong taste or current of his being, knows how little he can do, even by the most determined effort. Something may be effected, but, alas! as the proverbs of all nations and all lands have taught us, it is very little indeed. ‘You cannot expel nature with a fork,’ said the Roman. ‘What’s bred in the bone won’t come out of the flesh,’ says the Englishman. ‘Can the Ethiopian change his skin or the leopard his spots?’ says the Hebrew. And we all know what the answer to that question is. The problem that is set before a man when you tell him to effect self-improvement is something like that which confronted that poor paralytic lying in the porch at the pool: ‘If you can walk you will be able to get to the pool that will make you able to walk. But you have got to be cured before you can do what you need to do in order to be cured.’ Only one knife can cut the knot. The Gospel of Jesus Christ presents itself, not as a mere republication of morality, not as merely a new stimulus and motive to do what is right, but as an actual communication to men of a new power to work in them, a strong hand laid upon our poor, feeble hand with which we try to put on the brake or to apply the stimulus. It is a new gift of a life which will unfold itself after its own nature, as the bud into flower, and the flower into fruit; giving new desires, tastes, directions, and renewing the whole nature. And so, says Paul, the beginning of transformation of character is the renovation in the very centre of the being, and the communication of a new impulse and power to the inward self.

Now, I suppose that in my text the word ‘mind’ is not so much employed in the widest sense, including all the affections and will, and the other faculties of our nature, as in the narrower sense of the perceptive power, or that faculty in our nature by which we recognise, and make our own, certain truths. ‘The renewing of the mind,’ then, is only, in such an interpretation, a theological way of putting the simpler English thought, a change of estimates, a new set of views; or if that word be too shallow, as indeed it is, a new set of convictions. It is profoundly true that ‘As a man thinketh, so is he.’ Our characters are largely made by our estimates of what is good or bad, desirable or undesirable. And what the Apostle is thinking about here is, as I take it, principally how the body of Christian truth, if it effects a lodgment in, not merely the brain of a man, but his whole nature, will modify and alter it all. Why, we all know how often a whole life has been revolutionised by the sudden dawning or rising in its sky, of some starry new truth, formerly hidden and undreamed of. And if we should translate the somewhat archaic phraseology of our text into the plainest of modern English, it just comes to this: If you want to change your characters, and God knows they all need it, change the deep convictions of your mind; and get hold, as living realities, of the great truths of Christ’s Gospel. If you and I really believed what we say we believe, that Jesus Christ has died for us, and lives for us, and is ready to pour out upon us the gift of His Divine Spirit, and wills that we should be like Him, and holds out to us the great and wonderful hopes and prospects of an absolutely eternal life of supreme and serene blessedness at His right hand, should we be, could we be, the sort of people that most of us are? It is not the much that you say you believe that shapes your character; it is the little that you habitually realise. Truth professed has no transforming power; truth received and fed upon can revolutionise a man’s whole character.

So, dear brethren, remember that my text, though it is an analysis of the methods of Christian progress, and though it is a wonderful setting forth of the possibilities open to the poorest, dwarfed, blinded, corrupted nature, is also all commandment. And if it is true that the principles of the Gospel exercise transforming power upon men’s lives, and that in order for these principles to effect their natural results there must be honest dealing with them, on our parts, take this as the practical outcome of all this first part of my sermon-let us all see to it that we keep ourselves in touch with the truths which we say we believe; and that we thorough-goingly apply these truths in all their searching, revealing, quickening, curbing power, to every action of our daily lives. If for one day we could bring everything that we do into touch with the creed that we profess, we should be different men and women. Make of your every thought an action; link every action with a thought. Or, to put it more Christianlike, let there be nothing in your creed which is not in your commandments; and let nothing be in your life which is not moulded by these. The beginning of all transformation is the revolutionised conviction of a mind that has accepted the truths of the Gospel.

II. Well then, secondly, note the transfigured life.

The Apostle uses in his positive commandment, ‘Be ye transformed,’ the same word which is employed by two of the Evangelists in their account of our Lord’s transfiguration. And although I suppose it would be going too far to assert that there is a distinct reference intended to that event, it may be permissible to look back to it as being a lovely illustration of the possibilities that open to an honest Christian life-the possibility of a change, coming from within upwards, and shedding a strange radiance on the face, whilst yet the identity remains. So by the rippling up from within of the renewed mind will come into our lives a transformation not altogether unlike that which passed on Him when His garments did shine ‘so as no fuller on earth could white them’; and His face was as the sun in his strength.

The life is to be transfigured, yet it remains the same, not only in the consciousness of personal identity, but in the main trend and drift of the character. There is nothing in the Gospel of Jesus Christ which is meant to obliterate the lines of the strongly marked individuality which each of us receives by nature. Rather the Gospel is meant to heighten and deepen these, and to make each man more intensely himself, more thoroughly individual and unlike anybody else. The perfection of our nature is found in the pursuit, to the furthest point, of the characteristics of our nature, and so, by reason of diversity, there is the greater harmony, and, all taken together, will reflect less inadequately the infinite glories of which they are all partakers. But whilst the individuality remains, and ought to be heightened by Christian consecration, yet a change should pass over our lives, like the change that passes over the winter landscape when the summer sun draws out the green leaves from the hard black boughs, and flashes a fresh colour over all the brown pastures. There should be such a change as when a drop or two of ruby wine falls into a cup, and so diffuses a gradual warmth of tint over all the whiteness of the water. Christ in us, if we are true to Him, will make us more ourselves, and yet new creatures in Christ Jesus.

And the transformation is to be into His likeness who is the pattern of all perfection. We must be moulded after the same type. There are two types possible for us: this world; Jesus Christ. We have to make our choice which is to be the headline after which we are to try to write. ‘They that make them are like unto them.’ Men resemble their gods; men become more or less like their idols. What you conceive to be desirable you will more and more assimilate yourselves to. Christ is the Christian man’s pattern; is He not better than the blind, corrupt world?

That transformation is no sudden thing, though the revolution which underlies it may be instantaneous. The working out of the new motives, the working in of the new power, is no mere work of a moment. It is a lifelong task till the lump be leavened. Michael Angelo, in his mystical way, used to say that sculpture effected its aim by the removal of parts; as if the statue lay somehow hid in the marble block. We have, day by day, to work at the task of removing the superfluities that mask its outlines. Sometimes with a heavy mallet, and a hard blow, and a broad chisel, we have to take away huge masses; sometimes, with fine tools and delicate touches, to remove a grain or two of powdered dust from the sparkling block, but always to seek more and more, by slow, patient toil, to conform ourselves to that serene type of all perfectness that we have learned to love in Jesus Christ.

And remember, brethren, this transformation is no magic change effected whilst men sleep. It is a commandment which we have to brace ourselves to perform, day by day to set ourselves to the task of more completely assimilating ourselves to our Lord. It comes to be a solemn question for each of us whether we can say, ‘To-day I am liker Jesus Christ than I was yesterday; to-day the truth which renews the mind has a deeper hold upon me than it ever had before.’

But this positive commandment is only one side of the transfiguration that is to be effected. It is clear enough that if a new likeness is being stamped upon a man, the process may be looked at from the other side; and that in proportion as we become liker Jesus Christ, we shall become more unlike the old type to which we were previously conformed. And so, says Paul, ‘Be not conformed to this world, but be ye transformed.’ He does not mean to say that the nonconformity precedes the transformation. They are two sides of one process; both arising from the renewing of the mind within.

Now, I do not wish to do more than just touch most lightly upon the thoughts that are here, but I dare not pass them by altogether. ‘This world’ here, in my text, is more properly ‘this age,’ which means substantially the same thing as John’s favourite word ‘world,’ viz. the sum total of godless men and things conceived of as separated from God, only that by this expression the essentially fleeting nature of that type is more distinctly set forth. Now the world is the world to-day just as much as it was in Paul’s time. No doubt the Gospel has sweetened society; no doubt the average of godless life in England is a better thing than the average of godless life in the Roman Empire. No doubt there is a great deal of Christianity diffused through the average opinion and ways of looking at things, that prevail around us. But the World is the world still. There are maxims and ways of living, and so on, characteristic of the Christian life, which are in as complete antagonism to the ideas and maxims and practices that prevail amongst men who are outside of the influences of this Christian truth in their own hearts, as ever they were.

And although it can only be a word, I want to put in here a very earnest word which the tendencies of this generation do very specially require. It seems to be thought, by a great many people, who call themselves Christians nowadays, that the nearer they can come in life, in ways of looking at things, in estimates of literature, for instance, in customs of society, in politics, in trade, and especially in amusements-the nearer they can come to the un-Christian world, the more ‘broad’ {save the mark!} and ‘superior to prejudice’ they are. ‘Puritanism,’ not only in theology, but in life and conduct, has come to be at a discount in these days. And it seems to be by a great many professing Christians thought to be a great feat to walk as the mules on the Alps do, with one foot over the path and the precipice down below. Keep away from the edge. You are safer so. Although, of course, I am not talking about mere conventional dissimilarities; and though I know and believe and feel all that can be said about the insufficiency, and even insincerity, of such, yet there is a broad gulf between the man who believes in Jesus Christ and His Gospel and the man who does not, and the resulting conducts cannot be the same unless the Christian man is insincere.

III. And now lastly, and only a word, note the great reward and crown of this transfigured life.

Paul puts it in words which, if I had time, would require some commenting upon. The issue of such a life is, to put it into plain English, an increased power of perceiving, instinctively and surely, what it is God’s will that we should do. And that is the reward. Just as when you take away disturbing masses of metal from near a compass, it trembles to its true point, so when, by the discipline of which I have been speaking, there are swept away from either side of us the things that would perturb our judgment, there comes, as blessing and reward, a clear insight into that which it is our duty to do.

There may be many difficulties left, many perplexities. There is no promise here, nor is there anything in the tendencies of Christ-like living, to lead us to anticipate that guidance in regard to matters of prudence or expediency or temporal advantage will follow from such a transfigured life. All such matters are still to be determined in the proper fashion, by the exercise of our own best judgment and common-sense. But in the higher region, the knowledge of good and evil, surely it is a blessed reward, and one of the highest that can be given to a man, that there shall be in him so complete a harmony with God that, like God’s Son, he ‘does always the things that please Him,’ and that the Father will show him whatsoever things Himself doeth; and that these also will the son do likewise. To know beyond doubt what I ought to do, and knowing, to have no hesitation or reluctance in doing it, seems to me to be heaven upon earth, and the man that has it needs but little more. This, then, is the reward. Each peak we climb opens wider and clearer prospects into the untravelled land before us.

And so, brethren, here is the way, the only way, by which we can change ourselves, first let us have our minds renewed by contact with the truth, then we shall be able to transform our lives into the likeness of Jesus Christ, and our faces too will shine, and our lives will be ennobled, by a serene beauty which men cannot but admire, though it may rebuke them. And as the issue of all we shall have clearer and deeper insight into that will, which to know is life, in keeping of which there is great reward. And thus our apostle’s promise may be fulfilled for each of us. ‘We all with unveiled faces reflecting’-as a mirror does-’the glory of the Lord, are changed . . . into the same image.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

12:2 this world (literally this age): The division of history into two ages was typical of the Jewish worldview. Early Christians adapted this point of view, identifying the coming of Christ as the time when the new age of salvation began. Unexpectedly, however, the new age did not bring an end to the old age. The old way of thinking and living continues, and it is a source of temptation even to Christians who seek to conform their lives to the values of the new age.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rom 12:2. Μὴ συσχηματίζεσθε—ἀλλὰ μεταμορφοῦσθε) μορφὴ, form, conformation, denotes something more inward and thoroughly finished, than σχῆμα, fashion or external appearance [habitus].—Comp. Php 2:6; Php 2:8; Php 3:21. The external appearance of the saints should not be inconsistent with the internal form [conformation].—αἰῶνι, to the world) which neglects the will of God, and is entirely devoted to selfish pursuits.—δοκιμάζειν, to prove [approve by testing]) This also refers to that new μορφὴν, form. The antithesis is in ch. Rom 1:28. [While a man’s mind continues in its original condition (the old man), how sagacious soever he may be, he cannot prove the will of God. He will endeavour to defend at one time this, and at another that (objectionable thing), thinking that God is such a one as himself.—V. g.]—[128] και τέλειον, and perfect) He, who presents [his body] an oblation, living, holy, acceptable, knows the will of God as good, requiring what is living and holy, acceptable, and, with the progress of believers [in course of time, as believers make progress] perfect. [They by unworthy means shun this perfect will, who are continually seeking after such things as they are at liberty still to engage in without sin (as they think). The conduct of such men as these resembles that of the traveller, who takes a delight in walking, not in the safe path, but without necessity on the extreme verge of the bank.—V. g.]

[128] Τὸ θέλημα, the will) For special reasons very many questions occasionally arise, whether it would be right to do this or that, or not. They can easily decide, who make the will of God their great concern and chief delight. But they require experience [to prove and test things] and intelligence. Eph 5:17.—V. g.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rom_12:2. Infinitives (see the critical notes): συσχηματίζεσθαι, to become like-shaped, and μεταμορφοῦσθαι, to become transformed. The two verbs stand in contrast only through the prepositions, without any difference of sense in the stem-words. Comp. the interchange of μορφή and σχῆμα in Php_2:7, also the Greek usage of σχηματίζειν and μορφοῦν, which denote any kind of conformation according to the context (Plut. Mor. p. 719 B: τὸ μεμορφωμένον καὶ ἐσχηματισμένον, Eur. Iph. T. 292: μορφῆς σχήματα). Here of moral conformation, without requiring us to distinguish μορφή and σχῆμα as inner and outer (Bengel, Philippi), or as appearance to others and ones own state in itself (Hofmann), On the interchange of the infinitive of the aorist (παραστῆσαι) and present, comp. on Rom_6:12.

τῷ αἰῶνι τούτῳ] to the present age, running on to the Parousia, עוֹלָם הַזֶּה (see on Mat_12:32), the character (ethical mould) of which is that of immorality (Eph_2:2; Gal_1:4; 2Co_4:4, et al.). συσχηματίζεσθαι is also found in rhetoricians with the dative (as also 1Pe_1:14), instead of with πρός or εἰς.

τῇ ἀνακαιν. τ. νοός] whereby the μεταμορφ. is to be effected: through the renewal of the thinking power (ΝΟῦς here, according to its practical side, the reason in its moral quality and activity; see on Rom_7:23; Eph_4:23). It needs this renewal in order to become the sphere of operation for the divine truth of salvation, when it, under the ascendency of ἁμαρτία in the σάρξ, has become darkened, weak, unfree, and transformed into the ἀδόκιμος νοῦς (Rom_1:28), the νοῦς τῆς σαρκός (Col_2:18). Comp. on Rom_7:23. And this renewal, which the regenerate man also needs on account of the conflict of flesh and spirit which exists in him (Rom_8:4 ff.; Gal_5:16 ff.) through daily penitence (Col_3:10; 2Co_7:10; 1Th_5:22-23), is effected by means of the life-element of faith (Php_3:9 ff.), transforming the inner man (Eph_3:16-17; 2Co_5:17), under the influence of the Holy Spirit, Eph_4:23-24; Tit_3:5. This influence restores the harmony in which the ΝΟῦς ought to stand with the divine ΠΝΕῦΜΑ; not, however, annulling the moral freedom of the believer, but, on the contrary, presupposing it; hence the exhortation: to be transformed (passive). As to the ἈΝΆ in ἈΝΑΚΑΙΝ., see on Col_3:10.

ΕἸς ΤῸ ΔΟΚΙΜ.] belongs not merely to ἈΝΑΚΑΊΝΩΣΙς Τ. ΝΟῸς ὙΜ. as its direction (Hofmann), but (comp. Php_1:10 and on Rom_1:20) specifies the aim of the ΜΕΤΑΜΟΡΦ. Τ. ἈΝΑΚ. Τ. Ν. ὙΜῶΝ. To the man who is not transformed by the renewal of his intellect this provingwhich is no merely theoretical business of reflection, but is the critical practice of the whole inner lifeforms no part of the activity of conscience. Comp. Eph_5:10. The sense: to be able to prove (Rückert, Köllner), is as arbitrarily introduced as in Rom_2:18. He who is transformed by that renewal not merely can do, butwhich Paul has here in view as the immediate object of the μεταμορφοῦσθαι κ.τ.λ.actually does the ΔΟΚΙΜΆΖΕΙΝ, and has thereby the foundation for a further moral development; he does it by means of the judgment of his conscience, stirred and illuminated by the Spirit (2Co_1:12). On ΤῸ ΘΈΛΗΜΑ ΘΕΟῦ, what is willed by God, comp. Mat_6:10; Eph_5:17; Eph_6:6; Col_1:9; 1Th_4:3.

τὸ ἀγαθὸν κ. εὐάρ. κ. τέλ.] is, by the Peschito, the Vulgate, Chrysostom, and most of the older interpreters, also by Rückert and Reiche, united adjectivally with τὸ θέλ. But as εὐάρ. would thus be unsuitable to this, we must rather (with Erasmus, Castalio, and others, including Tholuck, Flatt, Köllner, de Wette, Fritzsche, Reithmayr, Philippi, van Hengel, Hofmann) approve the substantival rendering (as apposition to ΤῸ ΘΈΛ. Τ. ΘΕΟῦ): that which is good and well-pleasing (to God) and perfect. The repetition of the article was the less necessary, as the three adjectives used substantivally exhaust one notion (that of moral good), and that climactically. Comp. Winer, p. 121 [E. T. 159]; Dissen, ad Dem. de cor. p. 373 f.; Kühner, II. 1, p. 528.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rom 12:2 . καὶ μὴ συνσχηματίζεσθε : the imperative is better supported ( [24] [25] [26] ) than the infinitive ( [27] [28] [29] [30] ). For the word cf. 1Pe 1:14 . The distinctions that have been drawn between συνσχηματίζεσθε and μεταμορφοῦσθε on the ground of other distinctions assumed between σχῆμα and μορφή though supported by distinguished scholars, remind one of the shrewd remark of Jowett, that there is a more dangerous deficiency for the commentator than ignorance of Greek, namely, ignorance of language. In the face of such examples as are quoted by Weiss (Plut., Mor. , p. 719 B: τὸ μεμορφωμένον καὶ ἐσχηματισμένον : Eur., Iph. . , 292, μορφῆς σχήματα ) and Wetstein (Sext. Emp., ἢ μένει μὲν ἐν τῇ οἰκείᾳ ὑποστάσει , εἰς ἄλλο δὲ εἶδος ἀντʼ ἄλλου μεταλαμβάνον γεννᾶται , ὡς ὁ μετασχηματιζόμενος κηρός , καὶ ἄλλοτε ἄλλην μορφὴν ἀναδεχόμενος ) it is impossible not to regard the distinctions in question as very arbitrary. For the best supported and most relevant, reflected in Sanday and Headlam’s paraphrase (“do not adopt the external and fleeting fashion of this world, but be ye transformed in your inmost nature ”), see Lightfoot on Phi 2:7 , or Gifford on the same passage ( The Incarnation , pp. 22 ff., 88 ff.). τῷ αἰῶνι τούτῳ : “This world” or “age” is opposed to that which is to come; it is an evil world (Gal 1:4 ) of which Satan is the God (2Co 4:4 ). Even apparent or superficial conformity to a system controlled by such a spirit, much more an actual accommodation to its ways, would be fatal to the Christian life. By nature, the Christian is at home in this world ( cf. Eph 2:2 ); such as it is, its life and his life are one; and his deliverance is accomplished as he is transformed τῇ ἀνακαινώσει τοῦ νοός , by the renewing of his mind. νοῦς in the Apostle’s usage (see chap. 7) is both intellectual and moral the practical reason, or moral consciousness. This is corrupted and atrophied in the natural man, and renewed by the action of the Holy Spirit. The process would in modern language be described rather as sanctification than regeneration, but regeneration is assumed (Tit 3:5 ). εἰς τὸ δοκιμάζειν : this is the purpose of the transforming renewal of the mind. It is that Christians may prove, i.e. , discern in their experience, what the will of God is. Cf. Rom 2:18 . An unrenewed mind cannot do this; it is destitute of moral discernment has no proper moral faculty. τὸ ἀγαθὸν καὶ εὐάρεστον καὶ τέλειον : these words may either qualify τὸ θέλημα τοῦ θεοῦ as in A.V., or be in apposition to it, as in R.V. margin. The last agrees better with the rhythm of the sentence. The will of God is identified with what is ἀγαθόν , good in the moral sense: εὐάρεστον well pleasing, sc. , to God (so in all the nine cases of the adjective and three of the verb εὐαρεστεῖν which are found in the N.T.); and τέλειον ethically adequate or complete: Deu 18:13 , Mat 5:48 . No one discovers the line of action which from possessing these characteristics can be identified as the will of God unless he is transformed from his native affinity to the world by the renewing of his mind by the Holy Spirit.

[24] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[25] Codex Angelicus (sæc. ix.), at Rome, collated by Tischendorf and others.

[26] Codex Porphyrianus (sæc. ix.), at St. Petersburg, collated by Tischendorf. Its text is deficient for chap. Rom 2:13-16 .

[27] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).

[28] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

[29] Codex Augiensis (sæc. ix.), a Græco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of , and it is therefore not cited save where it differs from that MS. Its Latin version, f, presents the Vulgate text with some modifications.

[30] Codex Boernerianus (sæc. ix.), a Græco-Latin MS., at Dresden, edited by Matthæi in 1791. Written by an Irish scribe, it once formed part of the same volume as Codex Sangallensis ( δ ) of the Gospels. The Latin text, g, is based on the O.L. translation.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

2. καὶ μὴ κ.τ.λ. This service of GOD involves a change in attitude of mind: it must no longer be set on meeting the demands of ‘this world’ by an adaptation which can only be superficial, but by a steady renewal of its true nature must work a radical transformation of character, till it accepts as its standard of action the Will of GOD, in all its goodness for man, its acceptance by GOD, and its perfection in execution. This sentence develops the consequence of ‘presenting our bodies etc.,’ says what that means for a man and explains what is involved, especially, in ζῶσαν and λογικήν; cf. closely Eph 4:22-24.

μὴ συνσχηματίζεσ̇θε, ‘cease to adapt yourselves to’ (see Moulton, p. 122 f.), as you have done in the past; cf. Eph. l.c[236] 1Pe 1:14 adds this point explicitly.

[236] l.c. locus citatus

συνσχημ. Of an outward adaptation which does not necessarily spring from or correspond to the inner nature. Here the whole point is that the true nature of man demands the repudiation of ‘the world’s’ claims, and so far as the man tries to meet those claims, he is not acting upon or satisfying his true nature. On the word, see Lft, Phil., pp. 125–131; Hort ad 1Pe 1:14. Cf. μετασχηματίζω of disguise, 1Co 4:6; 2Co 11:13-15. In Php 3:21 the outward fashion is made to correspond to the true expression of the inner nature.

τῷ αἰῶνι τούτῳ. The phrase always implies contrast to ὁ αἰὼν ὁ μέλλων, even when the latter is not expressed. Rarely it is purely temporal (Mat 12:32); but generally the moral contrast is emphasised (Luk 16:8; Luk 20:34), perhaps always so in S. Paul (? Eph 1:21; Tit 2:12). The moral significance (as in the use of κόσμος, cf. Eph 2:2) depends upon the idea of the transitory and superficial character of ‘this age’ when treated as of independent value: its standards and claims all deal with what is superficial and transitory in man, that is, with his lower nature, ignoring the eternal in him.

μεταμορφοῦσθε. Execute such a change in the manner of your life as shall correspond to your true nature; cf. 2Co 3:18, where the same process is described but with more explicit statement of the divine influence at work and the new character gained. The word occurs also in Mar 9:2 = Mat 12:2 only. But cf. also Rom 8:29; Php 3:10; Php 3:21.

τῇ ἀνακαινώσει τοῦ νοός. The renewal of the mind is the means by which the transformation is gradually effected. Cf. Eph 4:23, where ἀνανεοῦσθαι corresponds to μεταμορφοῦσθε here, and τῷ πν. τ. ν. ὑ. to τῇ ἀνακ. τ. ν. ὑ. here. 2Co 4:16 gives the closest parallel, cf. Col 3:10. This renewal is the work of the Holy Spirit (Tit 3:5) primarily, but of course requires man’s energy of faith; so personal action (μεταμορφοῦσθε) is required.

τῇ ἀνακαινώσει: the article = which is open to you in Christ: the word has its full force = the making fresh and new again, as it once was: the mind has become old and worn; by the Holy Spirit it is made fresh again and vigorous with youth; cf. τὸν παλαιὸν … τὸν καινὸν ἄνθρωπον, Eph 4:22; Eph 4:24; 2 Cor. l.c[237] Cf. also 2Co 5:17; Rev 21:4. The youthful joy and vigour of Christians was the constant wonder of observers. The word brings out vividly the contrast with the prevailing pessimism of contemporary thought. The effect of the Spirit is fresh vitality and a true direction of the mind.

[237] l.c. locus citatus

τοῦ νοός. The mind is the faculty by which man apprehends and reflects upon GOD and divine truth. As it is moved by the spirit or by the flesh it develops or degenerates; cf. c. Rom 7:25 n. Cf. Eph 4:17; Col 2:18; 1Ti 6:5; Tit 1:15.

εἰς τὸ δοκ. κ.τ.λ. The aim of the whole effort (εἰς τὸ dep. on μεταμορφ.) is to test what is GOD’s will for man both in general and in the particular details of life. The action of the mind is not conceived of as speculative, but as practically discovering by experiment more and more clearly the lines upon which the change of nature and conduct must work. The thought is expressed fully in 1Co 2:6-16, esp. cf. Rom 12:12; Rom 12:16. Contrast supra Rom 1:28.

δοκιμάζειν = to test or find out by experiment.

τί τὸ θέλημα τοῦ θεοῦ = what the will of GOD is for your new life; Cf. Rom 2:18; Eph 1:9; Eph 5:17; Col 1:9; 1Pe 4:2. The apprehension of the will is essential to the true conduct of the new life.

τὸ ἀγαθὸν κ.τ.λ. The will of GOD here as in ll.cc. means not the faculty which wills, but the object of that will, the thing willed (cf. Giff. ad loc[238]); consequently these epithets are applicable: the object of GOD’s will, here, is the character of the new life in detail, and this is good, as regards man’s needs, acceptable, as regards his relation to GOD, and perfect, as being the proper and full development of man’s nature. It is noticeable that here only in N.T. are any epithets given to τὸ θέλημα τ. θ.

[238] ad loc. ad locum

These two verses, then, summarise, in the most concise form, the practical duty which follows upon man’s relation to GOD as described; they describe conditions of the Christian life as it depends upon the power for salvation to be appropriated by faith: and introduce the detailed applications now to be made.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Rom_12:2

And be not conformed to this world:, but be ye transformed by the renewing of your mind, etc. Not only is God to be worshipped in spirit and in truth, as required in the preceding verse, but there must be a corresponding holiness of life. This idea is expressed in the manner most common with the sacred writers. Regarding men universally as corrupted and devoted to sin, the world is with them equivalent to the wicked; to be conformed to the world, therefore, is to be like unrenewed men in temper and in life. The word accurately rendered conformed, expresses strongly the idea of similarity in character and manners; and that rendered transformed expresses with equal strength the opposite idea. This world. The origin of this term, as used in the New Testament, is no doubt to be sought in the mode of expression so common among the Jews, who were accustomed to distinguish between the times before, and the times under the Messiah, by calling the former period this world, or this age, (עוֹלָם הַזֶה) and the latter, the world, or age to come (עוֹלָם הַבָּא). The former phrase thus naturally came to designate those who were without, and the latter those who were within the kingdom of Christ; they are equivalent to the expressions the world and the church; the mass of mankind and the people of God; compare 1Co_2:8; Eph_2:2; 2Co_4:4; Luk_20:35; Heb_2:5; Heb_6:5. There is, therefore, no necessity for supposing, as is done by many commentators, that the apostle has any special reference, in the use of this word, to the Jewish dispensation; as though his meaning were, Be not conformed to the Jewish opinions and forms of worship, but be transformed and accommodated to the new spiritual economy under which ye are placed. The word (αἰών) here used, and the equivalent term (κόσμος) commonly translated world, are so frequently used for the mass of mankind, considered in opposition to the people of God, that there can be no good reason for departing from the common interpretation, especially as the sense which it affords is so good in itself, and so well suited to the context.

By the renewing of your mind. This phrase is intended to be explanatory of the preceding. The transformation to which Christians are exhorted, is not a mere external change, but one which results from a change of heart, an entire alteration of the state of the mind. The word νοῦς, mind, is used as it is here, frequently in the New Testament, Rom_1:28; Eph_4:17, Eph_4:23; Col_2:18, etc. In all these and in similar cases, it does not differ from the word heart, i.e. in its wide sense for the whole soul.

That ye may be able to prove what is that good and acceptable and perfect will of God. The logical relation of this clause to the preceding is doubtful, as the original (εἰς τὸ δοκιμάζειν) admits of its being regarded as expressing either the design or the result of the change just spoken of. Our translators have adopted the former view, Ye are renewed, in order that ye may be able to prove, etc. The other, however, gives an equally good sense, Ye are renewed so that ye prove, etc.; such is the effect of the change in question. The word rendered to prove, signifies also to approve; the sense of this passage, therefore, may be either, that ye may try or prove what is acceptable to God, i.e. decide upon or ascertain what is right; or, that ye may approve what is good, etc. The words good, acceptable, and perfect, are by many considered as predicates of the word will. As, however, the expression acceptable will of God is unnatural and unusual, the majority of modern commentators, after Erasmus, take them as substantives; that ye may approve what is good, acceptable, and perfect, viz., the will of God. The last phrase is then in apposition with the others. The design and result then of that great change of which Paul speaks, is, that Christians should know, delight in, and practice, whatever is good and acceptable to God; compare Eph_5:10, Eph_5:17; Phi_4:8.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

The second precept is this, That we take not other men’s opinions or manners for a rule of life, but that we wholly renouncing this world, set before us as our mark, the will of God, as it is manifested and opened unto us in his word.

Why then there is no place left for reason, which the heathen Philosophers place as a Queen in a Castle, nor for man’s free will, which the Popish Schoolmen dream on, if the mind must be renewed. See Eph. 1:18 and 2:5 and 4:17 and Col. 1:21.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

And be ye not conformed to this world--Compare Eph 2:2; Gal 1:4, Greek.

but be ye transformed--or, "transfigured" (as in Mat 17:2; and Co2 3:18, Greek).

by the renewing of your mind--not by a mere outward disconformity to the ungodly world, many of whose actions in themselves may be virtuous and praiseworthy; but by such an inward spiritual transformation as makes the whole life new--new in its motives and ends, even where the actions differ in nothing from those of the world--new, considered as a whole, and in such a sense as to be wholly unattainable save through the constraining power of the love of Christ.

that ye may prove--that is, experimentally. (On the word "experience" see on Rom 5:4, and compare Th1 5:10, where the sentiment is the same).

what is that--"the"

good and acceptable--"well-pleasing"

and perfect, will of God--We prefer this rendering (with CALVIN) to that which many able critics [THOLUCK, MEYER, DE WETTE, FRITZSCHE, PHILIPPI, ALFORD, HODGE] adopt--"that ye may prove," or "discern the will of God, [even] what is good, and acceptable, and perfect." God's will is "good," as it demands only what is essentially and unchangeably good (Rom 7:10); it is "well pleasing," in contrast with all that is arbitrary, as demanding only what God has eternal complacency in (compare Mic 6:8, with Jer 9:24); and it is "perfect," as it required nothing else than the perfection of God's reasonable creature, who, in proportion as he attains to it, reflects God's own perfection. Such then is the great general duty of the redeemed--SELF-CONSECRATION, in our whole spirit and soul and body to Him who hath called us into the fellowship of His Son Jesus Christ. Next follow specific duties, chiefly social; beginning with Humility, the chiefest of all the graces--but here with special reference to spiritual gifts.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 2. And be not conformed to this world] By this world, αιωνιτουτω, may be understood that present state of things both among the Jews and Gentiles; the customs and fashions of the people who then lived, the Gentiles particularly, who had neither the power nor the form of godliness; though some think that the Jewish economy, frequently termed עולם הזה olam hazzeh, this world, this peculiar state of things, is alone intended. And the apostle warns them against reviving usages that Christ had abolished: this exhortation still continues in full force. The world that now is-THIS present state of things, is as much opposed to the spirit of genuine Christianity as the world then was. Pride, luxury, vanity, extravagance in dress, and riotous living, prevail now, as they did then, and are as unworthy of a Christian's pursuit as they are injurious to his soul, and hateful in the sight of God.

Be ye transformed] μεταμορφουσθε, Be ye metamorphosed, transfigured, appear as new persons, and with new habits, as God has given you a new form of worship, so that ye serve in the newness of the spirit, and not in the oldness of the letter. The word implies a radical, thorough, and universal change, both outward and inward. SENECA, Epis. vi, shows us the force of this word when used in a moral sense. Sentio, says he, non EMENDARI me tantum, sed TRANSFIGURARI; "I perceive myself not to be amended merely, but to be transformed:" i. e entirely renewed.

By the renewing of your mind] Let the inward change produce the outward. Where the spirit, the temper, and disposition of the mind, Eph 4:23, are not renewed, an outward change is of but little worth, and but of short standing.

That ye may prove] εις το δοκιμαζειν, That ye may have practical proof and experimental knowledge of, the will of God-of his purpose and determination, which is good in itself; infinitely so. Acceptable, ευαπεστον, well pleasing to and well received by every mind that is renewed and transformed.

And perfect] τελειον, Finished and complete: when the mind is renewed, and the whole life changed, then the will of God is perfectly fulfilled; for this is its grand design in reference to every human being.

These words are supposed by Schoettgen to refer entirely to the Jewish law. The Christians were to renounce this world-the Jewish state of things; to be transformed, by having their minds enlightened in the pure and simple Christian worship, that they might prove the grand characteristic difference between the two covenants: the latter being good in opposition to the statutes which were not good, Eze 20:25; acceptable, in opposition to those sacrifices and offerings which God would not accept, as it is written, Ps 40:6-8; and perfect, in opposition to that system which was imperfect, and which made nothing perfect, and was only the shadow of good things to come. There are both ingenuity and probability in this view of the subject.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

2. And conform ye not to this world, etc. The term world has several significations, but here it means the sentiments and the morals of men; to which, not without cause, he forbids us to conform. For since the whole world lies in wickedness, it behooves us to put off whatever we have of the old man, if we would really put on Christ: and to remove all doubt, he explains what he means, by stating what is of a contrary nature; for he bids us to be transformed into a newness of mind. These kinds of contrast are common in Scripture; and thus a subject is more clearly set forth.

Now attend here, and see what kind of renovation is required from us: It is not that of the flesh only, or of the inferior part of the soul, as the Sorbonists explain this word; but of the mind, which is the most excellent part of us, and to which philosophers ascribe the supremacy; for they call it ἡγεμονικὸν, the leading power; and reason is imagined to be a most wise queen. But Paul pulls her down from her throne, and so reduces her to nothing by teaching us that we must be renewed in mind. For how much soever we may flatter ourselves, that declaration of Christ is still true, — that every man must be born again, who would enter into the kingdom of God; for in mind and heart we are altogether alienated from the righteousness of God.

That ye may prove, etc. Here you have the purpose for which we must put on a new mind, — that bidding adieu to our own counsels and desires, and those of all men, we may be attentive to the only will of God, the knowledge of which is true wisdom. But if the renovation of our mind is necessary, in order that we may prove what is the will of God, it is hence evident how opposed it is to God.

The epithets which are added are intended for the purpose of recommending God’s will, that we may seek to know it with greater alacrity: and in order to constrain our perverseness, it is indeed necessary that the true glory of justice and perfection should be ascribed to the will of God. The world persuades itself that those works which it has devised are good; Paul exclaims, that what is good and right must be ascertained from God’s commandments. The world praises itself, and takes delight in its own inventions; but Paul affirms, that nothing pleases God except what he has commanded. The world, in order to find perfection, slides from the word of God into its own devices; Paul, by fixing perfection in the will of God, shows, that if any one passes over that mark he is deluded by a false imagination.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(2) Be not conformed . . . but be ye transformed.—Here the English is somewhat misleading. It would naturally lead us to expect a similar play upon words in the Greek. But it is not so; indeed, there is a clear distinction between the two different words employed. It is the difference between an outward conformity or disguise and a thorough inward assimilation. The Christian is not to copy the fleeting fashions of the present time, but to be wholly transfigured in view of that higher mode of existence, in strict accordance with God’s will, that he has chosen.

This world.—Not here the same word as that which is used, e.g., in 1Jn_2:15-17, but another, which signifies rather the state of the world as it existed at the Coming of Christ, as opposed to the newly-inaugurated Messianic reign. “To be conformed to this world” is to act as other men do, heathen who know not God; in opposition to this the Apostle exhorts his readers to undergo that total change which will bring them more into accordance with the will of God.

By the renewing of your mind.—“The mind” (i.e., the mental faculties, reason, or understanding) is in itself neutral. When informed by an evil principle, it becomes an instrument of evil; when informed by the Spirit, it is an instrument of good. It performs the process of discrimination between good and evil, and so supplies the data to conscience. “The mind” here is not strictly identical with what we now mean by “conscience;” it is, as it were, the rational part of conscience, to which the moral quality needs to be superadded. The “renewed mind,” or the mind acting under the influence of the Spirit, comes very near to “conscience” in the sense in which the word is used by Bishop Butler.

Prove.—As elsewhere, “discriminate, and so approve.” The double process is included: first, of deciding what the will of God is; and, secondly, of choosing and acting upon it.

What is that good, and acceptable, and perfect, will of God.—The “will of God” is here, not the divine attribute of will, but the thing willed by God, the right course of action. Are we to take the adjectives “good, and acceptable, and perfect” (with the Authorised version), as in agreement with this phrase, or are they rather in apposition to it, “that we may prove the will of God, that which is good, and acceptable, and perfect”? Most of the commentators prefer this latter way of taking the passage, but it is not quite clear that the former is impossible, “that good, and acceptable, and perfect thing, or course of action which God wills.” “Acceptable,” that is to say, to God Himself.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

2. be not conformed] Same word as 1Pe_1:14; (E. V. “not fashioning yourselves”) The Gr. noun (schema) on which the verb rendered “conform” is based indicates a form external rather than internal, transient or unreal rather than solid and lasting:—a “figure.” It occurs 1Co_7:31, (E. V. “the fashion of this world,”) and Php_2:8, (E. V. “in fashion as a man.”) In the last passage the reference is to the Lord’s Manhood not as unreal but as, in a certain sense, external, i.e. as distinguished from the real but invisible Deity which lay, as it were, within the veil or robe of the real and visible Humanity.—Here the verb indicates that a true Christian’s “conformity to this world” could only be (1) conformity to a transient thing, a thing doomed to destruction, and (2) illusory in itself, because alien from the man’s true principles and position.—A similar reference is plainly traceable in 1Pe_1:14.

this world] Lit. this age. Same word as Mat_12:32; Luk_16:8; 1Co_1:20; 1Co_2:6; 1Co_2:8; 1Co_3:18; 2Co_4:4; Gal_1:4; Eph_1:21; 1Ti_6:17; 2Ti_4:10; Tit_2:12. The antithesis is “the world to come,” “the coming age,” “that age:” e.g. Mat_12:32; Luk_20:35; Eph_1:21. The passages quoted (and many might be added) shew that the meaning is rightly conveyed in E. V. “This age” is the present order of things, the period of sin and death, and (by a natural transference) the contents of that period, the principles and practices of evil. The antithesis is the Eternal Future, the resurrection-life, (Luk_20:35-36,) in which sin and death shall have no place for ever. Thus the exhortation here is, to live as those whose lives are governed by the principles and hopes of a holy eternity in prospect.

be transformed] Same word as Mat_17:2, (“was transfigured;”) 2Co_3:18, (“are changed”) The root-noun (morphè) is different from the root-noun of “conformed” just above, and forms an antithesis to it. In such antithetical connexions it indicates an essential, permanent, and real form. It is used e.g. Php_2:6; Php_2:8; in which verses the essential reality of the Lord’s Deity and Servitude respectively are emphasized. Here the point of the word is manifest: the Christian, by the Divine “renewal,” is to realize an essential and permanent change; to prove himself, as it were, one of a new species; a “new man,” not the “old man” in a new dress.

For masterly discussions of the differences between Schema and Morphè see Abp Trench’s New Testament Synonyms, under the word μορφὴ, and Bp Lightfoot’s Philippians, detached Note to ch. 2. Abp Trench vividly illustrates the difference thus: “If I were to change a Dutch garden into an Italian, this would be [a change of schema;] but if I were to transform a garden into something wholly different, say a garden into a city, this would be [a change of morphè.][44]”

[44] We translate the Greek nouns, used by the Abp in this sentence. He paraphrases the present passage: “Do not fall in with the fleeting fashions of this world, out undergo a deep abiding change, by the renewing of your mind, such as the Spirit of God alone can work in you (2Co_3:18).”

Observe that the Gr. word translated “conformed” in Rom_8:29 is based not on schema but on morphè.—This passage is illustrated by that. The predestinating will of God is carried out, as we here see, through the real efforts of the renewed wills of the saints, to which the appeal is here made. See Php_2:12-13; (where render “for His good pleasure’s sake.”)

by the renewing of your mind] As the quasi-instrument of the transformation. The regenerating power of the Holy Spirit had rectified their intelligence, which they were now to use in “purifying themselves as the Lord was pure.” As the Divine change had enabled them to use their intelligence aright, the change is spoken of as if itself the instrument to be used.—The word rendered “renewing” occurs Tit_3:5; and the cognate verb 2Co_4:16; Col_3:10. It may denote, according to context, either the initial “renewing,” when man definitely becomes “the child of God through faith in Christ Jesus,” and “the Spirit of Christ” takes up His dwelling in the soul; or the progressive “renewing” consequent on this, as thought, will, and affections “grow in grace,” and the man is (according to the appeal here) progressively “transformed.” Such is probably the reference in 2Co_4:16; Col_3:10. Here the other reference is more probable, as we have indicated above: the “renewing” here is already a fact, and is used in the process of “transformation.”

your mind] Here probably, in a strict sense, your intelligence, renewed or rectified by Divine grace, so as (in the following words) “to prove what is the will of God.”—Observe that the “mind,” as well as other parts of the being, is assumed to have needed “renewing.” Cp. Eph_4:18.

that ye may prove] may assay, or test. Same word as Rom_1:28, (E. V., “like,”) Rom_2:18, Rom_14:22 (“allow;”), 1Co_3:13 (“try;”), 2Co_13:5; Eph_5:10 (a close parallel;), Php_1:10 (where render, “test things which differ;), &c.” Where the context allows, the word often includes (and sometimes wholly adopts) the idea of preference, of approval; e.g. 1Co_16:3. Here the meaning is that the Christian’s intelligence has been so “renewed” by grace that he now, by a holy instinct, can discern, in conflicting cases, the will of God from the will of self or of the world. And on this perception he is to act.

acceptable] Same word as in Rom_12:1. His will is “acceptable” to the saints, because the will of their Father. It is also “acceptable “to Himself, both in itself, and because as done by His children it results in acts pleasing to Him.

perfect] In wisdom and love, whatever perplexities becloud it.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And be not conformed to this world,.... By this world is meant, either the Mosaic dispensation, and Jewish church state, so called in opposition to , "the world to come", the Gospel dispensation; in which there were a worldly sanctuary, and the rites and ceremonies of which are styled the rudiments and elements of the world; to which believers in the present state are by no means to conform, there being sacrifices and ordinances of another nature, it is the will of God they should observe and attend unto: or else the men of the world are designed, carnal and unregenerate men, among whom they formerly had their conversation, from among whom they were chosen, called, and separated, and who lie and live in wickedness, and therefore should not be conformed unto them: which is to be understood, not in a civil sense of conformity to them in garb and apparel, provided that pride and luxury are guarded against, and decency and sobriety observed, and the different abilities of persons and stations in life are attended to; or to any other civil usages and customs which are not contrary to natural and revealed religion; but of a conformity in a moral sense to the evil manners of men, to walk vainly, as other Gentiles do, to go into the same excess of riot with them; for this is contrary both to the principle and doctrine of grace, which teach men to deny ungodliness and worldly lusts: and of a compliance with the men of the world in a religious sense, by joining with them in acts of idolatry, superstition, and will worship, and in anything that is contrary to the order, ordinances, and truths of the Gospel.

But be ye transformed by the renewing of your mind; which regards not the first work of conversion and renovation; for in this sense these persons were transformed, metamorphosed, changed, and renewed already; but the after progress and carrying on the work of renovation, the renewing of them day by day in the spirit of their minds; see Eph 4:23; which believers should be desirous of, and pray for, and make use of those means which the Spirit of God owns for this purpose, attending to the spiritual exercises of religion, as reading, meditation, prayer, conference, the ministration of the word and ordinances, which is the reverse of conformity to the world: and the end to be attained hereby is,

that ye may prove what is that good, and acceptable, and perfect will of God; by which is meant not the secret will of God, which cannot be searched into, proved, and known, till time and facts discover it: but the revealed will of God, both in the law, as in the hands of Christ, which contains nothing but what is good; and which when done in faith, from a principle of love, and to the glory of God, is acceptable through Christ; and is perfect as a law of liberty, and rule of walk and conversation; and which is to be proved and approved of by all the saints, who delight in it after the inward man: and also that which is contained in the Gospel; as that all that the Father had given to Christ should be redeemed by him, that these should be sanctified, and persevere to the end, and be glorified; all which is the good will of God, an acceptable saying to sensible sinners, and such a scheme of salvation as is perfect and complete, and needs nothing to be added to it; and is, by such who are daily renewed in the spirit of their minds, more and more proved, tried, discerned, and approved of, even by all such who have their spiritual senses exercised to discern things that differ.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Ver. 2. To this world] To the corrupt customs and courses of wicked worldings. See them set forth, Rom 13:13; Eph 4:18-20 1Pe 4:3, and shun them. Erasmus rendereth it, Ne accommodetis vos ad figuram, Accommodate not yourselves to the figure and fashion of the world; do not impersonate and act the part of such; as a player doth, when he playeth the drunkard or wanton on the scaffold or stage (so μη συσχηματιζεσθε signifies). St Paul writeth to his Corinthians, not to company with fornicators of this world, or with the covetous, or with extortioners, or idolaters, lest they should conform to them, 1Co 5:9-10. For as the creatures living in the several elements are commonly of the temperature of the element they live in (as the fishes, cold and moist like the water; the worms, cold and dry as the earth, &c.), so are we apt to conform to the company we converse with. It is both hard and happy not to do as the rest do; but to be like fishes, that retain their sweetness in the salt sea; like salamanders, that remain unscorched in the fire; like pearls, that growing in the sea, have the colour and brightness of heaven; like oil, that will easily overtop all other liquors, and not commingle; ever holding constant a countermotion to the course of the world and corruptions of the times; that amidst all, a good conscience may be kept, that richest treasure and dearest jewel that ever the heart of man was acquainted with.

But be ye transformed] Gr. metamorphosed, the old frame being dissolved, and a new form acquired.

That ye may prove] so. By your practice.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And be not conformed ... - The word rendered “conformed” properly means to put on the form, fashion, or appearance of another. It may refer to anything pertaining to the habit, manner, dress, style of living, etc., of others.

Of this world - τῷ αἰῶνι τούτῳ tō aiōni toutō. The word which is commonly rendered “world,” when applied to the material universe, is κόσμος kosmos, “cosmos.” The word used here properly denotes an age, or generation of people. It may denote a particular generation, or it may be applied to the race. It is sometimes used in each of these senses. Thus, here it may mean that Christians should not conform to the maxims, habits, feelings, etc., of a wicked, luxurious, and idolatrous age, but should be conformed solely to the precepts and laws of the gospel; or the same principle may be extended to every age, and the direction may be, that Christians should not conform to the prevailing habits, style, and manners of the world, the people who know not God. They are to be governed by the laws of the Bible; to fashion their lives after the example of Christ; and to form themselves by principles different from those which prevail in the world. In the application of this rule there is much difficulty. Many may think that they are not conformed to the world, while they can easily perceive that their neighbor is. They indulge in many things which others may think to be conformity to the world, and are opposed to many things which others think innocent. The design of this passage is doubtless to produce a spirit that should not find pleasure in the pomp and vanity of the World; and which will regard all vain amusements and gaieties with disgust, and lead the mind to find pleasure in better things.

Be ye transformed - The word from which the expression here is derived means “form, habit” μορφή morphē. The direction is, “put on another form, change the form of the world for that of Christianity.” This word would properly refer to the external appearance, but the expression which the apostle immediately uses, “renewing of the mind,.” shows that he did not intend to use it with reference to that only, but to the charge of the whole man. The meaning is, do not cherish a spirit. devoted to the world, following its vain fashions and pleasures, but cultivate a spirit attached to God, and his kingdom and cause.

By the renewing - By the making new; the changing into new views and feelings. The Christian is often represented as a new creature; 2Co 5:17; Gal 6:15; Eph 4:24; 1Pe 2:2.

Your mind - The word translated “mind” properly denotes intellect, as distinguished from the will and affections. But here it seems to be used as applicable to the whole spirit as distinguished from the body, including the understanding, will, and affections. As if he had said, Let not this change appertain to the body only, but to the soul. Let it not be a mere external conformity, but let it have its seat in the spirit. All external changes, if the mind was not changed, would be useless, or would be hypocrisy. Christianity seeks to reign in the soul; and having its seat there, the external conduct and habits will be regulated accordingly.

That ye may prove - The word used here δοκιμάζω dokimazō is commonly applied to metals, to the operation of testing, or trying them by the severity of fire, etc. Hence, it also means to explore, investigate, ascertain. This is its meaning here. The sense is, that such a renewed mind is essential to a successful inquiry after the will of God. Having a disposition to obey him, the mind will be prepared to understand his precepts. There will be a correspondence between the feelings of the heart and his will; a nice tact or taste, which will admit his laws, and see the propriety and beauty of his commands. A renewed heart is the best preparation for studying Christianity; as a man who is temperate is the best suited to understand the arguments for temperance; the man who is chaste, has most clearly and forcibly the arguments for chastity, etc. A heart in love with the fashions and follies of the world is ill-suited to appreciate the arguments for humility, prayer, etc. “If any man will do his will, he shall know of the doctrine whether it be of God,” Joh 7:17. The reason why the heart is renewed is that we may do the will of God: the heart that is renewed is best suited to appreciate and understand his will.

That good ... - This part of the verse might be rendered, that ye may investigate the will of God, or ascertain the Will of God, what is good, and perfect, and acceptable. The will of God relates to his commands in regard to our conduct, his doctrines in regard to our belief, his providential dealings in relation to our external circumstances. It means what God demands of us, in whatever way it may be made known. They do not err from his ways who seek his guidance, and who, not confiding in their own wisdom, but in God, commit their way to him. “The meek will he guide in judgment, and the meek will he teach his way,” Psa 25:9. The word “good” here is not an adjective agreeing with “will,” but a noun. “That ye may find the will of God, what is good and acceptable.” It implies that that thing which is good is his will; or that we may find his will by finding what is good and perfect. That is good which promotes the honor of God and the interests of his universe.

Perfect - Free from defect, stain, or injury. That which has all its parts complete, or which is not disproportionate. Applied to religion, it means what is consistent, which is carried out; which is evinced in all the circumstances and reactions of life.

Acceptable - That which will be pleasing to God. or which he will approve. There is scarcely a more difficult text in the Bible than this, or one that is more full of meaning. It involves the main duty of religion to be separated from the world; and expresses the way in which that duty may be performed, and in which we may live so as to ascertain and do the will of God. If all Christians would obey this, religion would be everywhere honored. If all would separate from the vices and follies, the amusements and gaieties of the world, Christ would be glorified. If all were truly renewed in their minds, they would lose their relish for such things, and seeking only to do the will of God, they would not be slow to find it.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Take care, lest you imitate the practices of worldlings. Let your heart, your ambition, carry you to heaven: ever despise those things which the world admires, that every one may see by your actions that you are not of the society of worldlings, and have neither regard nor friendship for them. (Calmet) --- Transform yourselves into new men, by the renewal of your mind, that you may discern on all occasions, what is most perfect, most pleasing and acceptable to God. (Bible de Vence)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Be not conformed to this world; do not fashion or accommodate yourselves to the corrupt principles, customs, or courses of worldly and wicked men; and what they are, you will find in Rom 13:13; Eph 4:18,19; 1Pe 4:3. You have somewhat the like counsel, Exo 23:2; 1Pe 1:14.

Be ye transformed by the renewing of your mind: q.d. Be you regenerated, and changed in your whole man; beginning at the mind, by which the Spirit of God worketh upon the inferior faculties of the soul: see Eph 4:23.

That ye may prove what is that good, and acceptable, and perfect, will of God: by prove, understand discerning: by the will of God, his revealed will in his word; and so it best accords with the reasonable service, spoken of Rom 12:1, and with the scope of the text itself; which is, to exhort unto holiness and obedience, which is according to the rule of the word. He annexeth three adjuncts to the will or word of God: it is good; revealed only for our benefit. It is acceptable; i.e. by obedience thereunto we shall be accepted. It is perfect, and the observance thereof will make us so too, 2Ti 3:17. There are different readings of these words, but all to the same sense. Some thus, that you may prove the will of God, which to do, is good, acceptable, and perfect. Others thus, that you may prove what the will of God is, and what is good, acceptable, and perfect.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

2. And—By the power of this complete surrendering faith.

Conformed— Is external, while transformed is internal. Full effective faith reforms us from the image of the world, and conforms to the model of the divine will. And when that is completed in the glorified man he is renewed in the divine likeness.

To this world—The word for world here, αιων, signifies not the physical frame of the globe, (for which κοσμος is the more proper term,) but the living world or age of man. The nonconformity here does not consist of that cheap nonconformity which consists of a peculiar fashion of coat or bonnet. Christianity does not prescribe a certain fashion or costume, or a special grammar. Conformity to our age in things involving no sin or moral depravation is right. It is a waste of moral strength where there is so much real sin and ruin in the world to expend our efforts on incidental trifles. And it was a terribly heathen world in which these Romans lived and the apostle wrote. Christianity had not softened and shaded the world to its own likeness. Hence the external non-conformity of that age meant a wider contrast than is possible now between the Christian and his more immediate surrounding world. Yet in the receding background our present age darkens into a darkness almost as deep as heathenism itself. The age still largely lies in wickedness.

Transformed… renewing… mind—The apostle strikes deeply. True perfected faith renews the mind, and changes it from the world’s fashion to the model of God’s will.

Prove—That is, may test or ascertain by a full, rich actual experience. The will of God here is God’s wish or requirement from us. And the terms good, acceptable, and perfect are not, as in our translation, adjectives qualifying will, but adjective nouns in apposition with it. The real meaning, then, is, Ye may prove what God’s requirement of us is; namely, the good, the acceptable, and the perfect. Faith, therefore, is our self-commitment to God, and to all goodness, acceptability, and perfection.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And be not conformed to (rather, fashioned after; the verb is suschmatizesyai this world; but be ye transformed (the verb here is metamorfousyai) by the renewing of your mind, that ye may prove (or, discern) what is the will of God, that which is good and acceptable and perfect. (So, rather than as in the Authorized Version; the epithets acceptable and perfect not being properly applicable to the will of God; and the translation given above being close to the original.) It is a matter of no importance for exegesis that ancient authorities leave it uncertain whether the verbs at the beginning of this verse should be read as imperatives (suschmatizesye and metamorfousye) or as infinitives (suschmatizesyai and metamorfousyai). In the latter case they depend, with parasthsai in ver. 1, on parakalw . The meaning remains unaffected. As to the words themselves, Meyer"s assertion that they stand in contrast only through the prepositions, without any difference of sense in the stem-words, is surely wrong. St. Paul is not in the habit of varying his expressions without a meaning; and he might have written metaschmatizesye (cf. 1Co_4:6 2Co_11:13,php 2Co 3:21) instead of metamorfousye or summorfousye (cf. Php_3:10) instead of suschmatizesye . And there is an essential difference between the senses in which schma and morfh may be used. The former denotes outward fashion, which may be fleeting, and belonging to accident and circumstance; the latter is used to express essential form, in virtue of which a thing is what it is; cf. Php_3:21, and also (though Meyer denies any distinction here) Php_2:6, 7. The apostle warns his readers not to follow in their ways of life the fashions of this present world, which are both false and fleeting, (cf. 1Co_7:31, Paragei ga schma tou kosmou toutou) but to undergo such a change of essential form as to preclude their doing so. If they become summorfoi with Christ, (cf. Rom_8:29) the world"s fashions will not affect them. The phrase, "this world" or "age" tw aiwni toutw , may be understood with reference to the rabbinical division of time into aiw , and aiwllwn , or ercomenov ; the latter denoting the age of the Messiah. The New Testament writers seem to regard themselves as still in the former, though to them it is irradiated by beams from the latter, which had already dawned in Christ, though not to be fully realized till the parousia . (see note on Heb_1:2) The transformation here spoken of consists in the renewal of the mind (tou noov), which denotes the Understanding, or thinking power, regarded as to its moral activity. And Christian renewal imparts not only the will and power to do God"s will, but also intelligence to discern it. Hence follows eiv to dokimazein umav , etc.. (cf. Eph_4:17, 23 1Ti_6:5 2Ti_3:8; and also supra Rom_1:28, where the Gentiles were said to have been given up, in judgment, eiv adokimon noun , when adokimon may possibly mean undiscerning. See note on that passage) It is to be observed, lastly, that the present tenses of the verbs suschmatizesye and metamorfousye , unlike the previous aorist parasth sai, intimate progressive habits. The perfect Christian character is not formed all at once on conversion. (cf. Php_3:12, seq.; see also previous note on Rom_6:13, Rom_6:14; with reference to paristanete and parastihsate)

So far the exhortation has been general. The apostle now passes to particular directions; and first (vers. 3-9) as to the use of gifts.

Spiritual transformation.

The Apostle Paul was great both in theoretical and in practical thought. Truth and duty were equally his themes. He could introduce new ideas into men"s minds, and that with a force which made the ideas part of the minds into which they were introduced. And, at the same time, he could show the bearing of the grandest ideas upon the commonest actions and the homeliest life. This is a combination of qualities not always found even in the greatest of men. It was found in Paul; and accordingly we go to him for the loftiest representations of Christian truth, for the most elaborate expositions of Christian doctrine, and also for the counsel we need in circumstances of difficulty, and the instructions we need in the development of social and individual life. It was a grand conception, that with which the apostle beans the practical part of this treatise. What devout heart does not, upon having this conception brought before it, burn with an ardent desire to realize it to present the body, the self, the all, a living and holy sacrifice unto God? But then comes the question How is it to be done? And, indeed, what is it, precisely and actually, which is to be done? The apostle proceeds to show us. And in translating the noble idea of the first verse into the language of practical life, he proceeds wisely and carefully, first giving us the general rule and law, and then drawing out from it the special applications in detailed duties of Christian morality. In studying this chapter we must ever and anon revert to the great principles contained in the first and second verses. The principle is barren without the precepts; the precepts are lifeless, flavourless, and impossible without the principle. The verse contains

I A DISSUASION; i.e. from conformity to the world. Human character and life are treated as something to be formed and fashioned by the personal will. We are dealt with as beings responsible for the form and fashion we impart to character and life. The apostle does not take it for granted that those living in a Christian community must, as a matter of course and necessity, attain to the Divine ideal. There is a temptation, a danger, against which it is prudent to be warned. It was, no doubt, easier to understand this dissuasion in the earliest days of Christianity than it is now. "This world!" "this age! what a fulness, an awful fulness of meaning this expression must have had for a Christian of the first century! Not the material world, of course, but the world of human society, of pagan idolatry, and sensuality, and cruelty, and scepticism, and despair, was the world present to the apostle"s mind. Satan is termed in the New Testament "the prince of this world;" the unbelieving, unchristian population are designated "the children of this world." "The disputer of this world," "the wisdom of this world," apply to what is unspiritual and godless. The distinction between the heathen world and the Church of Christ must then have been sharp indeed. And no reader could be at a loss to understand Paul"s advice to the Roman Christians not to be fashioned according to this world. For in Rome, perhaps above all other places, this world was the acknowledged mistress and sovereign of human society. And, as a matter of fact, the Christian community in this and in other cities of the empire did live a life in utter, manifest, obtrusive contrast to that lived by the multitude of ambitious, pleasure-loving, superstitious, cynical citizens, by whom they were surrounded. To make this a practical matter, let us ask How does this dissuasion apply to us? What is the world of which we are to beware? Is there such a world in our England today? We meet with narrow and prejudiced opinion on these questions. Some people think it worldly to have anything to do with politics especially on one side; others, to mix with general society; others, to take an interest in painting, architecture, music, and even literature. To such objections it is enough to answer that, in becoming a Christian, one does not cease to be a man, but rather learns to bring to bear upon human interests and occupations the principles of the highest life and calling. We must beware of narrow and merely technical definitions of "the world." In truth, to be "fashioned according to the world" is to conform to sinful and prevalent practices. What is worldliness? It is injustice, untruthfulness, impurity, avarice, slander. Some of these vices and sins are to be found amongst those who are very scrupulous in preserving what they call the line between the Church and the world. But bear in mind that a life devoted to selfish aggrandizement or pleasure, a life lacking in love and sympathy, is a worldly life. The same idea is dwelt upon with urgency by the other apostles. John admonishes, "Love not the world;" and Peter requires Christians "not to be fashioned according to their former lusts in their ignorance.

II A DIRECTION; i.e. to spiritual renewal. That the followers of Christ might present themselves "a living sacrifice" to God, they were taught that they must become something very different from what they had been in their unbelieving, unregenerate days. The admonition of the apostle is very full and strong.

1. It is to a change. "Repent!" was the first Divine message to men alike from the forerunner and from the Messiah. Christians they could not be, whether Jews or Gentiles, until changed. Religion cannot flatter, though priests may.

2. It is to renewal. How characteristic of the religion of the Lord Jesus is this counsel! We have a new covenant, and we need a new nature; we need to become a new creation, that we may live in newness of life, and so prepare to dwell in the new heavens and to join in the new song. Christianity is a gospel of renewal. The fact implies the abandonment and death and crucifixion of the old the old nature, "the old man," as Paul calls it. Christ takes the individual, the society, in hand, and moulds all afresh from the beginning; implants new principles, new laws, new aims, new hopes. He makes one new man, one new humanity. What a gospel it is! It invites men to turn their back upon their old and sinful ways, to abjure their old and sinful self; to enter upon a new course to become a new creation. Here, surely, is hope and promise for the downcast. Amendment may be impossible, but not renewal and regeneration; for the Spirit of God is the mightiest of all powers to transform.

3. It is to a mental, a spiritual renewal. We are invited to a renovation, which shall be not merely outward and bodily, but shall commence with the very centre and spring and root of our being. There is wisdom in this provision. It originates in the Author and Framer of our being, who knew what was in man. Let the heart be renewed, and, the fountain being cleansed, sweet water shall flow from it; and, the tree being made good, fruit ripe and wholesome shall be borne. Our Lord asks for the heart, and the heart only will he accept. "Be renewed," says the apostle elsewhere, "in the spirit of your mind." The Holy Spirit imparts new affections, new principles, new desires; encourages to new associations, and inspires with new aims and hopes.

III AN INDUCEMENT; viz. by following the apostolic instructions the Christian will prove what God"s will is. It seems a somewhat singular motive to present. Yet, to a believer in God, it must be a very powerful motive. The great question which interests men"s minds today is just this Are there in the universe signs of the presence, and energy, the moral character, and conscious purpose of Deity? Is there, in a word, such a thing as God"s will? and, if so, what is it? According to the apostle, the consecrated and obedient Christian is in the way to settle this question in his own experience. It seems almost presumptuous to propose the testing of God"s will. The boy proves the calculation he has made with figures; the armourer proves the temper of the gun or sword; the steel-maker, the strength of the spring; the machinist, the resisting power of his boiler. The vessel is sent upon a trial trip; the electrician tries his principle practically in the working of a railway. So in the moral realm. The apostle bids us "prove all things." Still, to speak of proving God"s will does seem marvellous, and scarcely reverent. But it must be borne in mind that Paul speaks of that will, not so much as the action of the Divine mind, as the Divine law of the human life, of that will to be done on earth as it is in heaven. Now, it is one thing to look at the Divine will as something to be admired and reverenced, and another thing to regard it as something to be done. And by doing it, we, as Christians, prove it; we discover for ourselves what it is, what are its qualities. It is good. The old Greek idea of what, in moral life, is to be sought, was summed up in this word the good, the truly good, the highest good. This is equivalent to the nature, expressed in the will, of the Supreme. It is acceptable, or well-pleasing. That is to say, the performance of the Divine will by man is well-pleasing to him who has revealed the law of human life, and who is gratified when his own idea is taken up, and wrought out into practice with vigour and sympathy. It is perfect, admitting of no amendment, no censure, no improvement. To attain to it is to reach a moral height above which nothing towers. The connection between the will of God and the consecration and sacrifice commended in the previous verse is obvious. As the apostle elsewhere says, "This is the will of God, even your sanctification." Walking as children of the light, we "prove what is acceptable unto the Lord." It is only thus that we show ourselves to understand what the will of the Lord is." To understand it as a mere matter of theory is valueless and vain.

APPLICATION.

1. The motive to this new life is to be found in the love and sacrifice of the Redeemer.

2. The power for this new life is to be found in the gracious influences of the Holy Spirit of God. Let this motive have force and sway in your nature; let this power be sought, to control, transform, and renew your life.

The two likenesses.

The exhortation contained in this verse regards the human mind as impressionable, pliable, susceptible. It is especially addressed to Christians. There are two forms which seek to impress themselves upon the Christian, and the image of which every Christian bears in greater or less degree. The one is likeness to the world; the other is likeness to God.

I LIKENESS TO THE WORLD. Against this the apostle warns the Christian: "Be not conformed to this world.

1. The exhortation is much needed. The ambition of many Christians is to be as like the world as possible. They talk of the extreme of Puritanism, and speak of being too strict. The danger now is from the extremity of worldliness. If I am to choose, let me have the extreme of being too scrupulous rather than too careless, ultra-conscientious rather than having a conscience that sees no harm in anything. Let me be like Abraham, who would not take from a thread even to a shoe-latchet from the King of Sodom, rather than like worldly minded Lot, who pitched his tent toward Sodom, and by-and-by came and dwelt in Sodom, though he vexed his righteous soul from day to day with the filthy conversation and unlawful deeds of the people among whom he had chosen to dwell. Let me be like Elisha rather than Gehazi, like Daniel rather than Belshazzar.

2. Conformity to the world is injurious to the Church. When the Jewish people came in contact with the heathen nations, they began to imitate them, to conform to their customs. The result was disastrous to the spiritual life, and ultimately to the temporal prosperity of Israel. So it was with the Churches of Asia, Their worldliness proved their ruin. Sardis had a name to live, but it was dead. Laodicea was lukewarm, and neither cold nor hot. We may try as Christians to please the world by conforming to it, but in proportion as we do so we are unfaithful to our Master, and we are displeasing him. "The friendship of this world is enmity against God.

3. The conformity of Christians to the world is injurious to the world. Some Christians imagine that they will have more influence on the world by becoming more like it. It is a great mistake. If we want to teach children to write, we don"t set them imperfect copies. The world was never made better by low ideals. The deities of paganism did not elevate humanity. It is not the half-and-half Christian, the worldly minded Christian, whose influence will tell for good upon those around him. If we are to make the world better, it can only be by keeping before us as Christians a high ideal of what the Christian life ought to be, and by striving faithfully, and with the help of Divine grace, to live up to it. Christians are living epistles, known and read of all men. What kind of copy are we setting to the world?

4. We are not to imitate the world in its estimate of religion. The world"s idea of religion is that it is a thing of gloom, an irksome restraint, a weary bondage, something that it would be desirable to have when death is approaching, but which it would be well to live without as long as possible. Too often Christians give encouragement to this idea, Their religion has too little relation to their daily life, or a relation of routine form rather than of living and pleasant association.

5. We are not to imitate the world in its estimate of the soul. In the popular estimation, and in everyday life, the soul is thrust into the background. The chief concern is how to provide comfort and luxury for the body. No expense is grudged for these objects. Bodily health is scrupulously guarded, and rightly so. Education is carefully attended to. How anxious parents are, and rightly so, to secure a good education for their children! But how little trouble is taken to instruct them or have them instructed in eternal things! How little care, generally, is devoted to the concerns of the immortal soul! In this respect professing Christians are too liable to be conformed to the world. They become too much absorbed in the world"s business to think as much as they ought of their own spiritual life and of the souls of others. Christian parents are often very careless in regard to the spiritual instruction of their children. Let us not bear the world"s likeness. "Come ye out from among them, and be ye separate;" "Be not conformed to this world.

II LIKENESS TO GOD. "But be ye transformed by the renewing of your mind.

1. This is the way to drive out likeness to the world. Likeness to God will exclude likeness to the world. The more desire we have for God, the less we shall have for the world; the more we think of the soul, the less we shall be anxious about the body; the more we think of eternity, the less we shall think of this present world; the more we think of the judgment of God, the less we shall think of the judgment of men.

2. The first step is the renewing of your mind. An external influence is here implied. We cannot renew our own minds. "Except a man be born from above, he cannot see the kingdom of God." This is rightly called the saving change. To experience this change is the starting-point of the Christian life. It is to pass from death to life. Old things pass away; all things become new. There is a new way of looking at things. Things which we once took pleasure in have no attraction for us now; duties which we once thought irksome now become our delight. This is the result of the Holy Spirit working in us, producing in us likeness to God, transforming us into his image, bringing every thought into captivity to the obedience of Jesus Christ.

3. This transformation will soon affect your whole life.

(1) It will affect your business. You will no longer regard your business dealings from the merely worldly, but from the Christian standpoint. Your question will not be merely Will it pay? but Is it right?

(2) It will affect your companionships. The question will be, not Are they pleasant, but Are they pleasing to God? are they helpful to my spiritual life?

(3) It will affect your amusements. The question will be, not May I? but Ought I? Not Is there any harm in this? but Is there any good init? Is it the way in which I would enjoy myself if I knew that I was to die tomorrow? When Achilles Daunt, late Dean of Cork, was a student at Trinity College, Dublin, he was passionately fond of the drama, and used to go often to the theatre. One evening, after coming home and taking up his Bible for his usual evening reading feeling that the scenes he had just witnessed made it a little irksome to do so his eye lit on our Lord"s words, "He that is not with me is against me." The passage seemed to seize him with an iron grip. He then and there battled out the matter with his own heart, and did not rise from his knees till he had resolved to dedicate himself to the Lord, to take his stand boldly as his servant, and never again to enter a theatre.

4. This transformation is to be developed by living near to God. Prayer, and the study of God"s Word, are the means of obtaining this likeness to God. It is noteworthy that the same Greek word which is here translated "transformed" is the word which is used to describe the transfiguration of Christ: "And he was transfigured before them." And when did Christ"s transfiguration come to him? When he was on the mountain-top in prayer. "And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering". (Luk_9:29) Prayer is the true transformation, the true transfiguration, of the soul. Thus here on earth we shall reflect in some measure the image of God until we reach that land where "we shall be like him, for we shall see him as he is. C.H.I

HOMILIES BY S.R. ALDRIDGE Ver. 2. Christian character a metamorphosis.

Advice as to conduct, in order to be complete, should be both negative and positive in exhortation; it should say what ought to be done as well as what ought to be avoided. Christianity repels from evil and attracts to goodness. He runs best who not only flees from peril, but knows the refuge for which to shape his course.

I NOT THE FASHION OF THE AGE, BUT THE WILL OF GOD, IS THE TRUE STANDARD OF DUTY. The Scriptures contrast this world with the kingdom of God. The one is fleeting, the other eternal. The one is carnal, the other spiritual; the one appears to the bodily senses, the other is a vision of faith. The kingdom which Christ has established realizes the desire and purpose of God"s heart. Those who enter it are not thereby removed from the sphere of worldly need and influence and activity, but there is a difference in the spirit with which these temporal objects are pursued. A touchstone of value is introduced, and occupations and possessions are appraised according to its decisions. The will of God is the Ariadne clew which guides the traveller safely through the maze of shifting opinions and bewildering dictates. The disciple of Christ asks not What will my companions say? what is the prevailing etiquette? what is the code of honour prescribed by the circle to which I belong? or what is the amount of kindness, purity, and justice which will save me from public censure? but What would God have me do? what will he approve? what is his Divine intent in my upbringing and redemption? From how many petty anxieties is such a man freed, and what noble cares supplant his former subservience to custom! Commerce, politics, the Church, every arena needs such men. The face of God is not reflected in his servants like coins stamped with the sovereign"s identical image, but varies like the reflection of the sky, according to the lake, river, or sea that mirrors its glory.

II A RENEWED MIND IS THE CHANNEL OF TRANSFORMATION. God has created man intelligent, and men act generally according to their perception of the fitness of things. Alter their views, modify their tastes, direct their inclinations, and their career is changed. If they do the same things, they do them with reference to a higher Being and a wider landscape. Some things loved before appear loathsome now; the eyes are opened, and the old order is deserted for the beauties and satisfactions of the new state. The will of God may be traced in his works and ways, in creation and providence; but Jesus Christ in the Scriptures is to us the fullest revelation granted of the mind of God, and by studying him is the conscience quickened, the reason enlightened, the affection sanctified. Christianity thus works from within outward. It does not try to transfigure appearances by gilding the apples of the tree, or appending fruit to its boughs, but it transforms the sap, and lets the new life produce its appropriate harvest. The renewing of the judgment implies a restoration of man to a primitive condition from which he has fallen. The lineaments of God in human nature which had grown dull, almost obliterated by the wear and tear of a godless existence, are made vivid again. Like the whitewash removed from the walls of an ancient edifice, and no longer allowed to conceal the glorious frescoes or carving beneath, so the chamber of the heart is renovated by the reception of the Spirit of Christ, and the defilements and deceptions give place to the pristine conception of man in the likeness of God, retouched, remodelled by him who maketh all things new. The blood-stained cross is the measure of devotion to the will of God and of self-sacrifice for the common good. The risen Christ is the ideal of the future to which Christian hopes turn and to which conformity is lovingly sought.

III THE COMPLETER THE TRANSFORMATION, THE MORE SURELY IS THE WILL OF GOD DISCERNED, AND THE MORE INTENSELY IS IT PRIZED. It is the universal law condensed into a proverb that "experience teaches." Not all at once can the car distinguish sounds, or the eye form and colours. Not immediately does the reason discriminate between logical and illogical arguments and procedures, nor the taste discover and apply its canons of judgment. Practice and discipline are required. And it were absurd to expect that in the regenerated man the old habits of liking and behaviour could be thrown off by one effort like a worn-out garment. The man rescued from drowning slowly comes to himself, and gradually does the eye of the saved believer learn to recognize in every place the presence of his Lord, and his ear to at all times catch the faintest whisper of his voice. The early converts made sad blunders in their celebration of Christian ordinances, in their governance of the gifts with which they were endowed, and in their application of Divine morality to the questions of the day. But they were in the school of Christ, and made steady progress. And every advance in knowledge and life has confirmed our appreciation of the will of God as being good, and worthy of the utmost maturity of ethical manhood. The Saviour"s prayer is the verdict of the saintliest lives, the last word of Christian judgment: "Thy will, not mine, be done." As an encouragement it may be noted that our standard of duty ever rises as we understand better the mind of God and approximate to its requirements. And we must not be disappointed if to ourselves we seem as far off as ever from the ideal development. This is only as, in climbing to some mountain summit, the top appears more distant because progress reveals more accurately the total height. S.R.A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And be not conformed - Neither in judgment, spirit, nor behaviour. To this world - Which, neglecting the will of God, entirely follows its own. That ye may prove - Know by sure trial; which is easily done by him who has thus presented himself to God. What is that good, and acceptable, and perfect will of God - The will of God is here to be understood of all the preceptive part of Christianity, which is in itself so excellently good, so acceptable to God, and so perfective of our natures.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Observe here, 1. The apostle’s dehortation, Be not conformed to this world, that is, "Do not fashion or accommodate yourselves to the corrupt principles or customs, to the sinful courses and practices, of the men of the world." The Christian is to walk singularly, and not after the world’s guise; he must not cut the coat of his profession according to the fashion of the times, or the honour of the company he falls into.

Observe, 2. An apostolical exhortation, Be ye transformed by the renewing of your mind; that is, "Be ye regenerated and changed in your whole man, beginning at the mind or understanding, by which the Spirit of God worketh upon the inferior faculties of the soul." Every converted person is truly and really changed, thoroughly sanctified and renewed, endowed with new dispositions and affections; yet this conversion and renovation is not a substantial, but a qualitive change, a change not in the substance of the faculties of the soul, but in the quality of those faculties. And the renewed Christian is sanctified totus, but not totaliter; he is sanctified thoroughly in all faculties, but not perfectly in all degrees. There is in a renewed man’s understanding too much blindness and ignorance, in his will too great obstinacy and perverseness, in his affections too much irregularity and sensuality. yet such is the indulgence of the gospel, as to call him an holy person, a person transformed by the renewing of his mind.

Observe, 3. The reason of the apostle’s exhortation, Be ye transformed, &c. that ye may prove what is that good, and acceptable, and perfect will of God: that is, that he may discern and approve what the will of God is under the gospel, which requires not what is ritually, but what is substantially good, and consequently always acceptable to him.

Note here, That opposition to the Levitical ceremonies and ritual injunctions, the apostle styles the gospel institution, the good, and acceptable, and perfect will of God; and as such may we love and embrace it, and be found in the delightful practice of it.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

2. “Be not fashioned after this age.” We are living in Satan’s dark, wicked age of the world. If we follow its foolish and vivacious fashions we go headlong to ruin. “But be ye transformed by the renewing of the mind.” All sinners have the carnal mind only; sanctified people the mind of Christ only; while the unsanctified Christians are all “double-minded” (Jas 1:4;

4:8), having the mind of Christ and the carnal mind in a state of irreconcilable conflict, the one or the other destined to perish. “In order that you prove what is the good, acceptable, and perfect will of God.” When the glorious transformation above specified takes place, and you are wholly sanctified, you become a living exemplar of the “good, acceptable, and perfect will of God,” illustrated to light up the world. The injunction to consecrate our bodies to God has a beautiful significance, from the fact that the heart or spirit fills the whole body, making every member glorify God. Hence, when the entire body with all its members, physical and mental, is consecrated to God, it is demonstrative proof that the immortal soul is fully given up to Him for time and eternity. This chapter is beautifully and lucidly expository of the sanctified experience throughout. “For I say through the grace which is given to me to every one who is among you, not to think above that which it behooveth him to think, but to think soberly, as God has imparted unto each one the measure of faith” Humility is the primary Christian grace, outshining all others. It keeps you down on the Lord’s bottom at the feet of Jesus, whence you never can fall unless you imbibe some pride from Satan and go climbing. Then you can fall and break your neck. The perfect humility involved in the sanctified experience precludes all pride, its inimical and incompatible antithesis. We see here that faith is the grand Archimedian lever of spiritual power in every phase of heroic enterprise and gracious availability.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

And be not fashioned according to this world [or, literally, "age"]: but be ye transformed by the renewing of your mind, that ye may prove what is the good and acceptable and perfect will of God . [Here the apostle shows in general terms by what manner of life the demanded sacrifice is rendered or accomplished. To each soul there was presented then, as now, two models for character building, the standards of the world-life and the Christ-life, the first represented by the imperative suschematizesthai, which means to imitate the pose or attitude of any one, to conform to the outward appearance or fashion of any one. The demands of the world require no more than an outward, superficial conformity to its ways and customs. As these ways and customs are the natural actions and methods of the unregenerate life, the sacrifice-resenting, fleshly nature of the Christian has no difficulty in conforming to them, if given rein and permission. Attainment to the Christ-life is, however, represented by the imperative metamorphousthai, which demands that complete and fundamental inner change which fulfills and accomplishes regeneration, and which, in turn, is accomplished by the renewing of the mind. The natural mind, weakened, trammeled, confused and darkened by sin and Satan, can neither fully discern nor adequately appreciate the Christ model, so as to metamorphose the life to its standards. But in the regenerated man the mind once fleshly ( Col_2:18 ; Rom_7:23 ), but now renewed by Christ ( 2Co_5:17 ; Eph_4:21-24 ) and the Holy Spirit ( Tit_3:5 ), and strengthened to apprehend by the Holy Spirit ( Eph_3:16-19 ), is able to so discern and love the Christ model as to be gradually metamorphosed into his image (Phil 3:8-16). With this recovered capacity to discern and appreciate the life which God wills us to live, as exemplified in the incarnation of his Son, we are exhorted by the apostle to set about exploring, investigating, proving or testing the excellence of the will of God in selecting such a pattern for us, that we may have experimental knowledge that his will was devised in goodness toward us, that its choice for us is really well pleasing and acceptable to us; as our minds have become enlightened to truly understand it, and that considered in all ways its purposes and ends for us are the perfection of grace and benevolence, leaving nothing more to be asked or even dreamed of by us. Thus the renewed mind tests by experience the will of God, and knows it to be indeed the will of the Holy One of Israel ( Joh_7:17 ), to be admired, followed and reduced to life. It remains to be shown how the word "age" comes to be translated "world." The Jews divided time into two divisions; viz., before the Messiah, and after the advent of the Messiah. The former they called "this age"; the latter, "the age to come." Thus the term "this age" became associated with those evils, vanities and Satanic workings which the Christian now calls "this world." Both terms are used by Jesus ( Mat_12:32 . Comp. Heb_6:5 ), and the expression "this age" is commonly used after the advent of Jesus to describe the moral and spiritual conditions which then and still oppose Christ and the age which he is developing-- Mat_13:22 ; Luk_16:8 ; Mat_20:34 ; 1Co_1:20 ; 1Co_2:6 ; 2Co_4:4 ; Gal_1:4 ; Eph_6:12 ; 2Ti_4:10 ; Tit_2:12 ].

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

2. Be not conformed to this world. The spirit of the world is opposed to that of Christ. Satan is “the Prince of this world.” Christ died (Gal. 1:4) “to deliver us from this present wicked world.” Hence the service of Christ renders necessary a refusal to fashion ourselves after its ways. But be ye transformed. Instead of following the ways of the world, the Christian must be “transformed,” changed into a new form of life by the renewing of your mind, by having a new spirit, and walking after the Spirit. That ye may prove. Demonstrate, show forth. The saint, transformed, renewed, will show forth in his life “the will of God.”

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

2.] συνσχηματίζεσθαι is not Imperative in sense, but dependent on παρακαλῶ. (Of course, in all such questions betwen ε and αι, the confusing element of itacism comes in: but in no case where both forms are equally admissible in the text, can the mere suspicion of itacism be allowed to decide the question.)

ὁ αἰὼν οὗτος, here, the whole world of the ungodly, as contrasted with the spiritual kingdom of Christ.

The dat. ἀνακαινώσει is not the instrument by which, but the manner in which the metamorphosis takes place: that wherein it consists: compare περιετμήθητε περιτομῇ ἀχειροποιήτῳ, Col 2:11.

εἰς τὸ δοκιμάζειν, that ye may prove, viz. in this process and the active Christian life accompanying it, compare reff. Eph., Phil.: not ‘that ye may be able to prove,’ ‘acquire the faculty of proving,’ as Bucer, Olsh., Rückert: the Apostle is not speaking of acquiring wisdom here, but of practical proof by experience.

τὸ ἀγαθ. κ. εὐάρ. κ. τέλ. are not epithets of τὸ θέλημα τ. θεοῦ as in E. V., for in that case they would be superfluous, and in part (τέλειον) inapplicable: but abstract neuters, see ver. 9, that ye may prove what is the will of God (viz. that which is) good and acceptable (to Him) and perfect. The non-repetition of the art. shews that the adjectives all apply to the same thing.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

2. συσχηματίζεσθε ̣ ̣ ̣ μεταμορφοῦθε, ‘Do not adopt the external and fleeting fashion of this world, but be ye transformed in your inmost nature.’ On the distinction of σχῆμα and μορφή preserved in these compounds see Lightfoot, Journal of Classical and Sacred Philology, vol. iii. 1857, p. 114, Philippians, p. 125. Comp. Chrys. ad loc., ‘He says not change the fashion, but be transformed, to show that the world’s ways are a fashion, but virtue’s not a fashion, but a kind of real form, with a natural beauty of its own, not needing the trickeries and fashions of outward things, which no sooner appear than they go to naught. 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.’

There is a preponderance of evidence in favour of the imperatives (συσχηματίζεσθε, μεταμορφοῦσθε) in this verse, B L P all the versions (Latt. Boh. Syrr.), and most Fathers, against A D F G (א varies). The evidence of the Versions and of the Fathers, some of whom paraphrase, is particularly important, as it removes the suspicion of itacism.

τῷ αἰῶνι τούτῳ, ‘this world,’ ‘this life’ used in a moral sense. When the idea of a future Messianic age became a part of the Jewish Theology, Time, χρόνος, was looked upon as divided into a succession of ages, αἰῶνες, periods or cycles of great but limited duration; and the present age was contrasted with the age to come, or the age of the Messiah (cf. Schürer, § 29. 9), a contrast very common among early Christians: Mat 12:32 οὒτε ἐν τούτῳ τῷ αἰῶνι οὕτε ἐν τῷ μέλλοντι: Luc. xx. 34, 35 οἱ υἱοὶ τοῦ αἰῶνος τούτου ̣ ̣ ̣ οἱ δὲ καταξιωθέντες τοῦ αἰῶνος ἐκείνου τυχεῖν: Eph 1:21 οὐ μόνον ἐν τῷ αἰῶνι τούτῳ ἀλλὰ καὶ ἐν τῷ μέλλοντι. So Enoch xvi. 1 μέχρις ἡμέρας τελειώσεως τῆς κρίσεως τῆς μεγάλης, ἐν ᾗ ὁ αἰὼν ὁ μέγας τελεσθήσεται. As the distinction between the present period and the future was one between that which is transitory and that which is eternal, between the imperfect and the perfect, between that in which οἱ ἅρχοντες τοῦ αἰῶνος τούτου (1Co 2:6) have power and that in which ὁ βασιλεὺς τῶν αἰώνων (Enoch xii.3) will rule, αἰών like κόσμος in St. John’s writings, came to have a moral significance: Gal 1:4 ἐκ τοῦ αἰῶνος τοῦ ἐνεστῶτος πονηροῦ: Eph 2:2 περιεπατήσατε κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου: and so in this passage.

From the idea of a succession of ages (cf. Eph 2:7 ἐν τοῖς αἰῶσι τοῖς ἐπερχομένοις) came the expression εἰς τοὺς αἰῶνας (11:36), or αἰῶνας τῶν αἰώνων to express eternity, as an alternative for the older form εἰς τὸν αἰῶνα. The latter, which is the ordinary and original O. T. form, arises (like αἰώνιος) from the older and original meaning of the Hebrew ‘ôlam, ‘the hidden time,’ ‘futurity,’ and contains rather the idea of an unending period.

τῇ ἀνακαινώσει τοῦ νοός: our bodies are to be pure and free from all the stains of passion; our ‘mind’ and ‘intellect’ are to be no longer enslaved by our fleshly nature, but renewed and purified by the gift of the Holy Spirit. Cf. Tit 3:5 διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως Πνεύματος Ἁγίου: 2Co 4:16: Col 3:10. On the relation of ἀνακαίνωσις, ‘renewal,’ to παλιγγενεσία see Trench, Syn. § 18. By this renewal the intellectual or rational principle will no longer be a νοῦς σαρκός (Col 2:18), but will be filled with the Spirit and coincident with the highest part of human nature (1Co 2:15, 1Co 2:16).

δοκιμάζειν: cf. 2:18; Php 1:10. The result of this purification is to make the intellect, which is the seat of moral judgement, true and exact in judging on spiritual and moral questions.

τὸ θέλημα τοῦ Θεοῦ, κ.τ.λ., ‘That which is in accordance with God’s will.’ This is further defined by the three adjectives which follow. It includes all that is implied in moral principle, in the religious aim, and the ideal perfection which is the goal of life.

THE RIGHT USE OF SPIRITUAL GIFTS

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Conformed - transformed [συσχηματιζεσθε - μεταμορφουσθε] .

See on was transfigured, Mt 17:2. For conformed to, Rev., correctly, fashioned according to.

Mind [νοος] . See on ch. Rom 7:23. Agreeing with reasonable service. That good and acceptable and perfect will. Better to render the three adjectives as appositional. "May prove what is the will of God, what is good," etc. The other rendering compels us to take well - pleasing in the sense of agreeable to men.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Vv. 2. “And be not fashioned after this age, but be ye transformed by the renewing of your mind, that ye may discern what is the will of God, that good, acceptable, and perfect will.”

We have already said that we are not to seek in this verse, as Meyer does, the idea of the sanctification of the soul, as completing the consecration of the body. This idea would have been placed first, and the term soul or spirit would certainly have been used instead of νοῦς, the mind, which denotes only one of the faculties of the soul, and that the faculty of simple perception. The relation between the two verses is quite different. Paul has just pointed to the believer’s body as a consecrated instrument. What remains to him to indicate, except the rule according to which the believer ought to make use of it? The καί, and, therefore signifies here: and in order to that. The T. R., with several ancient documents and the two oldest versions, reads the two verbs in the imperative: conform ye, transform ye, while the Greco-Latin MSS. read them in the infinitive. It is probable that the copyists by this latter reading meant to continue the construction of Rom 12:1, and to make these two verbs dependent on παρακαλῶ, I exhort you. The authorities speak in favor of the imperative. But even if the other reading were adopted, we should have to give to the infinitive the meaning of the imperative, as is so often the case in Greek; comp. in this very chapter, Rom 12:15. For the relation of dependence on παρακαλῶ is in any case forced.

In the use of his consecrated body, the believer has first an everywhere present model to be rejected, then a new type to be discerned and realized. The model to be rejected is that presented to him by the present world, or, as we should say, the reigning fashion, taking this word in its widest sense. The term σχῆμα denotes the manner of holding oneself, attitude, pose; and the verb σχηματίζεσθαι, derived from it, the adoption or imitation of this pose or received mode of conduct. The term (this) present world is used in the Rabbins to denote the whole state of things which precedes the epoch of the Messiah; in the N. T. it describes the course of life followed by those who have not yet undergone the renewing wrought by Christ in human life. It is this mode of living anterior to regeneration which the believer is not to imitate in the use which he makes of his body. And what is he to do? To seek a new model, a superior type, to be realized by means of a power acting within him. He is to be transformed, literally, metamorphosed. The term μορφή, form, strictly denotes, not an external pose suitable for imitation, like σχῆμα, attitude, but an organic form, the natural product of a principle of life which manifests itself thus. It is not by looking around him, to the right and left, that the believer is to learn to use his body, but by putting himself under the dominion of a new power which will by an inward necessity transform this use. It is true that Meyer, Hofmann, and others refuse to acknowledge this difference of meaning between the substantives σχῆμα and μορφή, and between the two verbs derived from them, alleging that it is not confirmed by usage. But if Php 2:5 et seq. be adduced, the example proves precisely the contrary. Etymology leads naturally to the distinction indicated, and Paul evidently contrasts the two terms of set purpose.

It should be remarked, also, that the two imperatives are in the present. The subject in question is two continuous incessant acts which take place on the basis of our consecration performed once for all (the aorist παραστῆσαι, Rom 12:1).

And what will be the internal principle of this metamorphosis of the believer in the use of his body? The renewing of his mind, answers St. Paul. The νοῦς, the mind, is the faculty by which the soul perceives and discerns the good and the true. But in our natural state this faculty is impaired; the reigning love of self darkens the mind, and makes it see things in a purely personal light. The natural mind, thus misled, is what Paul calls νοῦς τῆς σαρκός, the carnal mind (under the dominion of the flesh), Col 2:18. This is why the apostle speaks of the renewing of the mind as a condition of the organic transformation which he requires. This faculty, freed from the power of the flesh, and replaced under the power of the Spirit, must recover the capacity for discerning the new model to be realized, the most excellent and sublime type, the will of God: to appreciate (discern exactly) the will of God. The verb δοκιμάζειν does not signify here, as it has often been translated (Osterv., Seg.): to prove, to make experience of. For the experience of the excellence of the divine will would not be an affair of the mind only; the whole man would take part in it. The meaning of the word here, as usually, is to appreciate, discern. By means of his renewed mind the believer studies and recognizes in every given position the divine will toward him in the circumstances, the duty of the situation. He lifts his eyes, and, like Christ Himself (Joh 5:19-20), “he sees what his Father shows him” to be done. This perception evidently requires a renewed mind. In order to it we require to be raised to the viewpoint of God Himself.

It is against the rules of grammar to translate the following words, either in the sense of: “that the will of God is good” (Osterv., Seg.), or in the sense: “how good it is” (Oltram.). The only possible meaning is: “what is the good, acceptable...will of God.” It is not always easy for the Christian who lives in the world, even with a heart sincerely consecrated, to discern clearly what is the will of God concerning him, especially in regard to the externals of life. This delicate appreciation demands a continual perfecting, even of the transformed mind.

And why is the model to be studied and reproduced in the life not the present world’s mode of acting, but the will of God? The apostle explains by the three epithets with which he qualifies this will; literally: the good, the acceptable, the perfect. Such, then, is the normal type to which, in all circumstances, we must seek to rise with the mind first, then with the conduct. Good: in that its directions are free from all connivance with evil, in any form whatever. Acceptable: this adjective is not accompanied here with the words to God, as in Rom 12:1; it refers, consequently, to the impression produced on men when they contemplate this will realized in the believer’s life. They cannot help paying it a tribute of admiration, and finding it beautiful as well as good. Have not devotion, disinterestedness, self-forgetfulness, and self-sacrifice, a charm which subdues every human heart? Perfect: this characteristic follows from the combination of the two preceding. For perfection is goodness united to beauty. The meaning would not be very different if, with some commentators, we regarded these three adjectives as three substantives forming an apposition to the term: the will of God. “The will of God, to wit, the good, the acceptable, the perfect.” But the article τό would require to be repeated before each of the terms if they were used substantively.

The following, then, is the résumé of the apostle’s thought: To the false model, presented in every age by the mundane kind of life, there is opposed a perfect type, that of the will of God, which is discerned by the renewed mind of the believer, and which he strives to realize by means of his God-consecrated body, at every moment and in all the relations of his life; thus is laid down the principle of life in salvation. This life he now proceeds to show as manifesting itself simultaneously in two spheres, that of the church, chap. 12, and that of the state, chap. 13.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.