And be not conformed to this world , [ mee suscheematizesthe too aiooni toutoo . With Tischendorf and Tregelles, the imperative of this verb, and the following one, is, for the reasons given by him, to be preferred to the infinitive - suscheematizesthai and - metamorfousthai which, on very weighty external evidence certainly, Lachmann adopts] - 'fashion not yourselves according to [the pattern of] this world;'
But be ye transformed. See Matthew 17:2, where this word is rendered "transfigured;" and in 2 Corinthians 3:18, "changed:"
By the renewing of your mind - [ humoon is probably not genuine; nor is it needed, for without it the sense is the same.] The thing enjoined is not a mere outward disconformity to the ungodly world, many of whose actions in themselves may be virtuous and praiseworthy, but 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 except through the constraining power of the love of Christ.
That ye may prove - that is, prove experimentally, or learn by proof (see the note on the word "experience," in Romans 5:4),
What is that good, and acceptable ('the good and well-pleasing,') and perfect will of God. Most modern critics render the words thus: 'that ye may prove (or 'discern') the will of God, [even], what is good, 'and acceptable, and perfect.' (So Erasmus, Tholuck, Fritzsche, Meyer, DeWette, Alford, Philippi, Hodge, Lange, etc.) But we think it yields but doubtful sense to say 'that ye may prove what is the will of God, even what is acceptable;' for who could doubt that what is the will of God is acceptable to Him? The rendering of our own version, which we think decidedly preferable, is that of the Vulgate, Luther, Calvin, Beza, Estius, Reiche, etc. In this view the "will of God," which believers are experimentally to prove, is said to have three characteristics to recommend it: It is "good," as it demands only what is essentially and unchangeably good (see Romans 7:10); it is 'well-pleasing,' in contrast with all that is arbitrary, as demanding only what God has eternal complacency in (compare Micah 6:8 with Jeremiah 9:24); and it is "perfect," as it requires nothing else than the perfection of God's reasonable creature, who, in proportion as he attains to it, reflects God's own perfection.
But what, it may be asked, is that 'conformity to the world' which Christians are to avoid? Not, surely, its expressly sinful practices; for when these are meant, they are branded with their own names. Clearly the thing meant is, that general course or way of life which characterizes "the children of this world," who "mind earthly things." Not being spiritual themselves, they can have no sympathy with anything spiritual-their ambitions, interests, and affections are all bounded by and centerd in "the world," which "passeth away, and the lust thereof." The "children of light," on the contrary, "being risen with Christ," have a life of their own-the life of pardoned and reconciled believers: renewed in the spirit of their mind, they breathe a new air, they have new interests and affections, and their sympathies are all spiritual and heavenly. Since, then, these two classes of mankind are, religiously, so contrary the one to the other, what real fellowship can either have with the other? As the former cannot possibly have conformity in spirit with the latter, so the latter cannot cultivate conformity with the former, without grieving the Holy Spirit of God, wherewith they have been sealed unto the day of redemption, blunting badly the edge of their spirituality, and at length "forgetting that they were purged from their old sins." (See the note on 'the thorny ground,' in the Parable of the Sower, p.
146.) But after all, the true preservative of believers against 'conformity to the world,' is to 'be renewed in the spirit of their mind.' It is the lively presence and ruling power of the positive element that will alone effectually keep out of the heart the negative one. Such, then, is the great general work of the Christian life-the comprehensive business of the redeemed. But to rest in generalities, however precious, is not our apostle's way in writing to the churches. He hastens, as usual, to the details of Christian duty; those specified being almost exclusively.
Relative Duties-a Modest Estimate and Loving Exercise of our own Gifts, relative to Those of other Believers (Romans 12:3-8)