Conformity and Transformation.
I. There are two terms in the original language for the expression the world. One of them regards the things that now are in reference to time, the other in reference to space. The one means the things that are seen, this material world, with all its enjoyments and gratifications, its riches, pleasures, and honours; the other means the time or age to which these things belong, and by which they are limited and circumscribed; the period, longer or shorter we know not its duration, but God knoweth previous to what we are taught to designate as the end of all things, that consummation of the old, that introduction of the new, which shall be the concomitant of the second Advent of Jesus Christ, the consequence of that second and greater Epiphany for which the Church on earth and in heaven is ever waiting and watching.
II. In the passage before us, the term rendered world means properly the period or age that now is. Therefore "Be not conformed to this world" becomes equivalent to "Be not conformed to time, but rather to eternity." Wear not the fashion of persons who belong to time and have nothing to do with eternity. Let not the garb of your souls, let not the habit of your lives, be that which befits persons whose home, whose dwelling-place, whose all, is in the passing unreal scene, which we call human life, and who have no part nor lot in the permanent and unchanging realities of the new heaven and new earth, which shall come into view with the return of Christ and the resurrection of the just. Wear not the garb of time, but invest yourselves already with the fashion of eternity.
III. No one can be conformed to, can fashion himself according to, that which he knows not. We are conformed to this world, not because it satisfies us, not because it makes us happy; not because we find rest or peace in living by its rules and principles, but because it is the only world we know, the only world, let me say, in which we know any one. The way to escape from our worldliness is not so much to struggle with it hand to hand, but to supersede it, as it were, by the entrance into us of a new affection; by giving our hearts to another, even to Him who has already entered for us within the veil, and who now and ever liveth to be our Intercessor and our life.
C. J. Vaughan, Epiphany, Lent, and Easter,p. 1.
The Christian Life a Transfiguration.
Notice:
I. Where Paul begins with an inward renewal, "the renewing of your mind." He goes deep down, because he had learned in his Master's school who said, "Make the tree good, and the fruit good." This new creation of the inner man is only possible as the result of the communication of a life from without. That communicated life from without is the life of Jesus Christ Himself put into your heart, on condition of your simply opening the door of your heart by faith, and saying to Him, "Come in, Thou blessed of the Lord." And He comes in, bearing in His hands this gift most chiefly, the gift of a germ of life which will mould and shape our mind after His own blessed pattern.
II. The transfigured life which follows upon that inward renewal. What about the Christianity that does not show itself in conduct and character? What about men that look exactly as if they were not Christians? What about the inward life that never comes up to the surface? A certain kind of seaweeds 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 and fruited, they sink again into the depths. Our Christian life should come up to the surface and open out its flowers there, and show to the heavens and to all eyes that look. Does your Christianity do that? It is no use talking about the inward change unless there is the outward transfiguration. Ask yourselves the question whether that is visible or not in your lives.
III. Consider the ultimate consequence which the Apostle regards as certain, from this central inward change, viz., the unlikeness to the world around. "Be not conformed to this world." 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 this "bank and shoal of time," the other stretches out through the transient to lay hold on the Infinite and Eternal. The one is all for self, the other is all for God, with His will for law and His love for motive. The two theories are contrary to one another, so that likeness with and adherence to the one must needs be dead in the teeth of the other.
A. Maclaren, A Year's Ministry,2nd series, p. 17.
I. St. Paul had been dwelling at great length, in this Epistle to the Romans, on the unsearchable riches and goodness of God, in grafting the Gentiles into the stock of Israel, whereby they were become partakers of all the promises made to the Jews of old; which he sums up by this appeal: "I beseech you, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service."
II. "Be not conformed to this world," be not like the age around you, and in which you live, the fashion of which perisheth and passeth away; but be ye transformed, let a continual change be taking place in you, by the renewing of your mind, by a new heart, new dispositions, and new way, such as is consistent with the new man, and the new birth in Christ, being made conformable to the Holy Child in obedience, that ye may prove what is that good, and acceptable, and perfect, will of God. "That ye may prove" the word, means to ascertain by putting it to the proof; by obedience men come to know what is pleasing to God, as our Lord says, "If ye do the will, ye shall know of the doctrine." Thus, by the renewal of your minds, ye shall learn that which is good, well pleasing to God, and perfect. The old sacrifices were not so, being but the shadows of good things to come; but the body is of Christ, He is the only good, the one well-pleasing and perfect sacrifice, and such are they who by faith shall be found in Him, perfect even as He is perfect, inasmuch as their old man being buried and dead, they are only known of God as having their life in Christ.
III. Thus in Christ must all Christian teaching begin and end. He is Himself the true Passover, and the Lamb that is offered; in Him alone is all reasonable service and filial obedience. He is the New Man to whom we are to be transformed day by day by the renewing of our mind. It is as parts of His body, as limbs and members of Him, that we are to learn humility and love to one another; it is in Him we are to be about our Father's business and in His house. He is Himself that little child to whose pattern we are to humble ourselves.
I. Williams, The Epistles and Gospels,vol. i., p. 119.
I. When first we meet with such expressions as these, "conformed to the world," "transformed by the renewing of our mind," we may suppose that St. Paul is speaking of a state of mind which is suitable to us as inhabitants of this present earth, and of some other state which may prepare us for what is to come after death. But this is a very imperfect and slovenly method of explaining his language. The man who is in conformity with the world is not the man who understands the world best, not the man who admires the beauty of it most, not the man even who can adapt himself best to all its various circumstances and conditions. He is too much a slave of the things he sees to reflect upon them or look into the meaning of them; too much devoted to all outward shows and enjoyments to have an apprehension of their secret loveliness and harmony. The word "conformed" is used very strictly; it 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.
II. Deliverance from conformity to the world is the transformation which is spoken of in the next clause of the verse. The process of this transformation St. Paul describes as 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. It is not strictly a recovery of that which had been lost. 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. It is not sudden, but gradual. 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, Sermons,vol. ii., p. 123.
References: Romans 12:2. Clergyman's Magazine,vol. i., p. 28; Spurgeon, Evening by Evening,p. 290. Romans 12:2-18. Clergyman's Magazine,vol. iv., p. 84.