Chú giải Kinh Thánh

Romans 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, Titus 3:5. Thus, Ephesians 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, Hebrews 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.

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.

To this world — To the corrupt customs and courses of wicked worldings. See them set forth, Romans 13:13 ; Ephesians 4:18-20 1 Peter 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, 1 Corinthians 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, …), 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.

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Romans 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, (òåÉìÈí äÇæÆä) and the latter, the world, or age to come (òåÉìÈí äÇáÈÌà). 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 1 Corinthians 2:8; Ephesians 2:2; 2 Corinthians 4:4; Luke 20:35; Hebrews 2:5; Hebrews 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, Romans 1:28; Ephesians 4:17, Ephesians 4:23; Colossians 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 Ephesians 5:10, Ephesians 5:17; Philippians 4:8.

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3. For I say--authoritatively

through the grace given unto me--as an apostle of Jesus Christ; thus exemplifying his own precept by modestly falling back on that office which both warranted and required such plainness towards all classes.

to every man that is among you, not to think, &c.--It is impossible to convey in good English the emphatic play, so to speak, which each word here has upon another: "not to be high-minded above what he ought to be minded, but so to be minded as to be sober-minded" [CALVIN, ALFORD]. This is merely a strong way of characterizing all undue self-elevation.

according as God hath dealt to every man the measure of faith--Faith is here viewed as the inlet to all the other graces, and so, as the receptive faculty of the renewed soul--that is, "as God hath given to each his particular capacity to take in the gifts and graces which He designs for the general good."

For I say - The word "for" shows that the apostle is about to introduce some additional considerations to enforce what he had just said, or to show how we may evince a mind that is not conformed to the world.

Through the grace - Through the favor, or in virtue of the favor of the apostolic office. By the authority that is conferred on me to declare the will of God as an apostle; see the note at Romans 1:5; see also Galatians 1:6, Galatians 1:15; Galatians 2:9; Ephesians 3:8; 1 Timothy 1:14.

Not to think ... - Not to over-estimate himself, or to think more of himself than he ought to. What is the true standard by which we ought to estimate ourselves he immediately adds. This is a caution against pride; and an exhortation not to judge of ourselves by our talents, wealth, or function, but to form another standard of judging of ourselves, by our Christian character. The Romans would probably be in much danger from this quarter. The prevailing habit of judging among them was according to rank, or wealth, or eloquence, or function. While this habit of judging prevailed in the world around them, there was danger that it might also prevail in the church. And the exhortation was that they should not judge of their own characters by the usual modes among people, but by their Christian attainments. There is no sin to which people are more prone than an inordinate self-valuation and pride. Instead of judging by what constitutes true excellence of character, they pride themselves on that which is of no intrinsic value; on rank, and titles, and external accomplishments; or on talents, learning, or wealth. The only true standard of character pertains to the principles of action, or to that which constitutes the moral nature of the man; and to that the apostle calls the Roman people.

But to think soberly - Literally, "to think so as to act soberly or wisely." So to estimate ourselves as to act or demean ourselves wisely, prudently, modestly. Those who over-estimate themselves are proud, haughty, foolish in their deportment. Those who think of themselves as they ought, are modest, sober, prudent. There is no way to maintain a wise and proper conduct so certain, as to form a humble and modest estimate of our own character.

According as God hath dealt - As God has measured to each one, or apportioned to each one. In this place the faith which Christians have, is traced to God as its giver. This act, that God has given it, will be itself one of the most effectual promoters of humility and right feeling. People commonly regard the objects on which they pride themselves as things of their own creation, or as depending on themselves. But let an object be regarded as the gift of God, and it ceases to excite pride, and the feeling is at once changed into gratitude. He, therefore, who regards God as the source of all blessings, and he only, will be an humble man.

The measure of faith - The word "faith" here is evidently put for religion, or Christianity. Faith is a main thing in religion. It constitutes its first demand, and the Christian religion, therefore, is characterized by its faith, or its confidence, in God; see Mark 16:17; compare Hebrews 11; Romans 4. We are not, therefore, to be elated in our view of ourselves; we are not to judge of our own characters by wealth, or talent, or learning, but by our attachment to God, and by the influence of faith on our minds. The meaning is, judge yourselves, or estimate yourselves, by your piety. The propriety of this rule is apparent:

(1) Because no other standard is a correct one, or one of value. Our talent, learning, rank, or wealth, is a very improper rule by which to estimate ourselves. All may be wholly unconnected with moral worth; and the worst as well as the best people may possess them.

(2) God will judge us in the day of judgment by our attachment to Christ and his cause Matthew 25; and that is the true standard by which to estimate ourselves here.

(3) nothing else will secure and promote humility but this. All other things may produce or promote pride, but this will effectually secure humility. The fact that God has given all that we have; the fact that the poor and obscure may have as true an elevation of character as ourselves; the consciousness of our own imperfections and short-comings in the Christian faith; and the certainty that we are soon to be arraigned to try this great question, whether we have evidence that we are the friends of God; will all tend to promote humbleness of mind and to bring down our usual inordinate self-estimation. If all Christians judged themselves in this way, it would remove at once no small part of the pride of station and of life from the world, and would produce deep attachment for those who are blessed with the faith of the gospel, though they may be unadorned by any of the wealth or trappings which now promote pride and distinctions among men.

Through the grace given unto me - By the grace given St. Paul most certainly means his apostolical office, by which he had the authority, not only to preach the Gospel, but also to rule the Church of Christ. This is the meaning of the word, ἡ χαρις, in Ephesians 3:8 : Unto me who am less than the least of all saints is this grace given - is conceded this office or employment immediately by God himself; that I should preach among the Gentiles the unsearchable riches of Christ.

Not to think - more highly - Μη ὑπερφρονειν, Not to act proudly; to arrogate nothing to himself on account of any grace he had received, or of any office committed to him.

But to think soberly - Αλλα φρονειν εις το σωφρονειν. The reader will perceive here a sort of paronomasia, or play upon words: φρονειν, from φρην, the mind, signifies to think, mind, relish, to be of opinion, etc.; and σωφρονειν from σοος, sound, and φρην, the mind, signifies to be of a sound mind; to think discreetly, modestly, humbly. Let no man think himself more or greater than God has made him; and let him know that what ever he is or has of good or excellence, he has it from God; and that the glory belongs to the giver, and not to him who has received the gift.

Measure of faith - Μετρον πιστεως. It is very likely, as Dr. Moore has conjectured, that the πιστις, faith, here used, means the Christian religion; and the measure, the degree of knowledge and experience which each had received in it, and the power this gave him of being useful in the Church of God. See Romans 12:6.

For I say, through the grace given unto me,.... The Ethiopic version reads, the grace of God: and so two of Stephens's copies. By which the apostle intends, not that internal grace which was wrought in his soul; nor the Gospel of the grace of God, which he preached; nor the gifts of grace, which qualified him for that service; but the grace of apostleship, or that authoritative power, which he, as the apostle, received from Christ to say, command, give orders and instructions to churches, and particular persons:

to every man that is among you: every member of the church, in whatsoever state or condition, whether in office or not; of whatsoever abilities or capacity, having gifts, whether more or less; the manifestation of the Spirit being given to everyone to profit with, for his own and the good of others:

not to think of himself more highly than he ought to think; that is, either not to arrogate to himself what does not belong to him, and detract from others, who may have equal, if not superior, abilities to him; or not to glory in what he has, as if he had not received it, and as if it was altogether owing to his own sagacity, penetration, diligence, and industry; or not to search into things too high for him that are out of his reach, and beyond his capacity; though this is not to be understood as discouraging a search into the Scriptures of truth, the more difficult parts of it, and the more knotty points of controversy; but as forbidding inquiry into things not lawful to be searched into, or, if lawful, as requiring such a scrutiny to be made with modesty, and an humble dependence on superior light and assistance, and a discovery of it with humility and lowliness of mind;

but to think soberly, according as God hath dealt to every man the measure of faith: such ought to consider that what gifts, abilities, light, and knowledge they have, they have then, not of themselves, but from God; that they have not all faith, and all knowledge, or do not know the whole of the faith of the Gospel only a measure of it, which is dealt out, divided, and parted to every man, some having a greater degree of evangelical light than others; and that all have some, but none all. The Syriac version renders it, "faith in measure"; one of Stephens's copies reads, "the measure of grace"; see Ephesians 4:7.