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. Rom 12:2
From Conformity to Transformation
the renewing of your mind, that ye may prove what is that good,
and acceptable, and perfect, will of God. Rom 12:2
From Conformity to Transformation
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 honors; 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 knows—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.
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 with the fashion of eternity.
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 anyone. 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)
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 with the fashion of eternity.
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 anyone. 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:--
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 mold and shape our mind after His own blessed pattern.
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.
Consider the ultimate consequence which the Apostle regards as certain, from this central inward change, 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)
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 mold and shape our mind after His own blessed pattern.
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.
Consider the ultimate consequence which the Apostle regards as certain, from this central inward change, 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)
Transfigured Lives
IN OUR texts the word rendered transformed, or changed, is the same as is used in Mat_17:2; and this must have been in the mind of the Apostle when he said, "Be ye transfigured," and "we are transfigured into the same image." How can this transformation be effected? First, from within, by the renewing of the mind; and second, by beholding the glory of the Lord.
The renewing of the mind. This is no matter for emotion or ecstasy, but of bringing our minds into close and constant contact with the truth as contained in the Holy Scripture. You have not to study yourself in the mirror, to see whether you are becoming transfigured; but as day by day you steep your mind in God's Word, without your realizing it, you will become transfigured. Moses wist not that his face shone. It was for the crowd that waited for him at the mountain-foot to see it, not for him.
Our Lord said: "Abide in Me and I in you." This is somewhat mystical and profound; but He said again: "If ye abide in Me, and My words abide in you"—that is surely within our reach. "It is not too high, not too deep, not too inward, not too mystical," said Dr. Whyte on one occasion; "and when the Master asks that His words shall abide in me, He can mean nothing else than that I shall often recall and recollect His words, and shall repeat them to myself at all times."
As a man thinketh in his heart so is he; and if we think those thoughts of self-giving, which characterized our Lord's forecast and determination on the Mount of Transfiguration—if we are animated by the resolve to present ourselves as living sacrifices, holy and acceptable to God; as we steep our minds in His mind—the transfiguring glory of that high resolve will insensibly pass into our faces, thus irradiating our meanest actions, our simplest speech.
Beholding and reflecting the Glory of the Lord. The mirror again is Holy Scripture. We find there the reflection of our Lord's highest glory, which is patent, not in His Creative but in His Redemptive work. As we gaze on Him who, for our salvation hid not His Face from shame and spitting, but became a willing Sacrifice on our behalf, we shall be changed.
(Our Daily Walk)
The renewing of the mind. This is no matter for emotion or ecstasy, but of bringing our minds into close and constant contact with the truth as contained in the Holy Scripture. You have not to study yourself in the mirror, to see whether you are becoming transfigured; but as day by day you steep your mind in God's Word, without your realizing it, you will become transfigured. Moses wist not that his face shone. It was for the crowd that waited for him at the mountain-foot to see it, not for him.
Our Lord said: "Abide in Me and I in you." This is somewhat mystical and profound; but He said again: "If ye abide in Me, and My words abide in you"—that is surely within our reach. "It is not too high, not too deep, not too inward, not too mystical," said Dr. Whyte on one occasion; "and when the Master asks that His words shall abide in me, He can mean nothing else than that I shall often recall and recollect His words, and shall repeat them to myself at all times."
As a man thinketh in his heart so is he; and if we think those thoughts of self-giving, which characterized our Lord's forecast and determination on the Mount of Transfiguration—if we are animated by the resolve to present ourselves as living sacrifices, holy and acceptable to God; as we steep our minds in His mind—the transfiguring glory of that high resolve will insensibly pass into our faces, thus irradiating our meanest actions, our simplest speech.
Beholding and reflecting the Glory of the Lord. The mirror again is Holy Scripture. We find there the reflection of our Lord's highest glory, which is patent, not in His Creative but in His Redemptive work. As we gaze on Him who, for our salvation hid not His Face from shame and spitting, but became a willing Sacrifice on our behalf, we shall be changed.
(Our Daily Walk)
But we all, with open face beholding as in a glass the glory of the Lord,
are changed into the same image from glory to glory,
even as by the Spirit of the Lord. 2Cor 3:18
are changed into the same image from glory to glory,
even as by the Spirit of the Lord. 2Cor 3:18
Mirrors of Christ
Note first what Paul means when he speaks of why Moses put the veil upon his face. You think it was because it was too bright that he did so. Not at all. When his face is shining with most radiance, then it is that he bares it before the assembled multitude. They dread to come near him, but they are persuaded to draw nigh, and with his face shining with the glory that it got from God, he talks to the people; when he has done speaking, he hides his face until he goes in again to speak to the Holy One of Israel; then he takes the veil off, and then it gathers fresh glory, and with this fresh glory he comes out and speaks again to the people. Moses, in his wisdom, judged it well to hide his face in between. The light began to grow shadowy and fade, until he went in again to speak to God. Where the Spirit of the Lord is not, there is slavery at all times, dullness and darkness and stupidity; people must often be left in that condition, just like the old Jews, because they would not make use of it if more was given.
As the picture of the sun dwells in the mirror, so the form of Jesus Christ, the idea of Him as we behold Him with unveiled face, dwells in us, as a power, as an indwelling force. The idea that you have drawn from seeing Christ, that is the mirror-form of Christ in your soul, and that is the Spirit dwelling in you and working in you in proportion as you have Him right and hold Him true. Give your souls to the Living One, and He will make them glorious. Let the love of God shine into your hearts and obey it, and then there is no limit to the eternal height to which you should rise, to the eternal breadth to which your souls should go up; nay, there is no limit to the depth into which your souls will be able to pierce the very Divine will of God, which is the universe, which is the life, which is the treasure of all existence. (G. Macdonald, Christian World Pulpit, vol. xxxii., p. 33)
As the picture of the sun dwells in the mirror, so the form of Jesus Christ, the idea of Him as we behold Him with unveiled face, dwells in us, as a power, as an indwelling force. The idea that you have drawn from seeing Christ, that is the mirror-form of Christ in your soul, and that is the Spirit dwelling in you and working in you in proportion as you have Him right and hold Him true. Give your souls to the Living One, and He will make them glorious. Let the love of God shine into your hearts and obey it, and then there is no limit to the eternal height to which you should rise, to the eternal breadth to which your souls should go up; nay, there is no limit to the depth into which your souls will be able to pierce the very Divine will of God, which is the universe, which is the life, which is the treasure of all existence. (G. Macdonald, Christian World Pulpit, vol. xxxii., p. 33)
The Veil Upon the Heart
By a quick turn of thought, Paul passes from the idea of the fleshly tablets of the heart, where God writes His new name, to the Law graven on the ancient tables of stone, and to the Lawgiver, stern and veiled. He argues that if the glory which shone on the face of Moses was so beautiful, surely that of the gospel must be transcendently so. The one is transient, the other abiding; the one is reflected, the other direct.
Not only was Moses veiled, but the hearts of the Jews were covered with a thick covering of prejudice. They did not understand the inner significance of the Levitical Code; and when the Law was read, they listened to it without spiritual insight. Directly men turn to Christ, they see the inner meaning of Scripture. What liberty becomes ours when we live in Christ! We are free to love, to serve, to know, and to be. Note 2Co_3:18! We may gaze on the unveiled face of God in Christ. The more we look the more we resemble. The more we endeavor to reflect Him, in doing what He desires, the more certainly and inevitably we become like Him. Only remember that in all things we are deeply indebted to the gracious influence of the Spirit. He produces the Christ-life in us. (F.B. Meyer)
Not only was Moses veiled, but the hearts of the Jews were covered with a thick covering of prejudice. They did not understand the inner significance of the Levitical Code; and when the Law was read, they listened to it without spiritual insight. Directly men turn to Christ, they see the inner meaning of Scripture. What liberty becomes ours when we live in Christ! We are free to love, to serve, to know, and to be. Note 2Co_3:18! We may gaze on the unveiled face of God in Christ. The more we look the more we resemble. The more we endeavor to reflect Him, in doing what He desires, the more certainly and inevitably we become like Him. Only remember that in all things we are deeply indebted to the gracious influence of the Spirit. He produces the Christ-life in us. (F.B. Meyer)
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