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This Chapter Verse Commentaries:
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.