Romans 12:2

καὶ μὴ συνσχηματίζεσθε : the imperative is better supported ([24] [25] [26]) than the infinitive ([27] [28] [29] [30]). For the word cf. 1 Peter 1:14. The distinctions that have been drawn between συνσχηματίζεσθε and μεταμορφοῦσθε on the ground of other distinctions assumed between σχῆμα and μορφή though supported by distinguished scholars, remind one of the shrewd remark of Jowett, that there is a more dangerous deficiency for the commentator than ignorance of Greek, namely, ignorance of language. In the face of such examples as are quoted by Weiss (Plut., Mor., p. 719 B: τὸ μεμορφωμένον καὶ ἐσχηματισμένον : Eur., Iph.., 292, μορφῆς σχήματα) and Wetstein (Sext. Emp., ἢ μένει μὲν ἐν τῇ οἰκείᾳ ὑποστάσει, εἰς ἄλλο δὲ εἶδος ἀντʼ ἄλλου μεταλαμβάνον γεννᾶται, ὡς ὁ μετασχηματιζόμενος κηρός, καὶ ἄλλοτε ἄλλην μορφὴν ἀναδεχόμενος) it is impossible not to regard the distinctions in question as very arbitrary. For the best supported and most relevant, reflected in Sanday and Headlam's paraphrase (“do not adopt the external and fleeting fashion of this world, but be ye transformed in your inmost nature ”), see Lightfoot on Philippians 2:7, or Gifford on the same passage (The Incarnation, pp. 22 ff., 88 ff.). τῷ αἰῶνι τούτῳ : “This world” or “age” is opposed to that which is to come; it is an evil world (Galatians 1:4) of which Satan is the God (2 Corinthians 4:4). Even apparent or superficial conformity to a system controlled by such a spirit, much more an actual accommodation to its ways, would be fatal to the Christian life. By nature, the Christian is at home in this world (cf. Ephesians 2:2); such as it is, its life and his life are one; and his deliverance is accomplished as he is transformed τῇ ἀνακαινώσει τοῦ νοός, by the renewing of his mind. νοῦς in the Apostle's usage (see chap. 7) is both intellectual and moral the practical reason, or moral consciousness. This is corrupted and atrophied in the natural man, and renewed by the action of the Holy Spirit. The process would in modern language be described rather as sanctification than regeneration, but regeneration is assumed (Titus 3:5). εἰς τὸ δοκιμάζειν : this is the purpose of the transforming renewal of the mind. It is that Christians may prove, i.e., discern in their experience, what the will of God is. Cf. Romans 2:18. An unrenewed mind cannot do this; it is destitute of moral discernment has no proper moral faculty. τὸ ἀγαθὸν καὶ εὐάρεστον καὶ τέλειον : these words may either qualify τὸ θέλημα τοῦ θεοῦ as in A.V., or be in apposition to it, as in R.V. margin. The last agrees better with the rhythm of the sentence. The will of God is identified with what is ἀγαθόν, good in the moral sense: εὐάρεστον well pleasing, sc., to God (so in all the nine cases of the adjective and three of the verb εὐαρεστεῖν which are found in the N.T.); and τέλειον ethically adequate or complete: Deuteronomy 18:13; Matthew 5:48. No one discovers the line of action which from possessing these characteristics can be identified as the will of God unless he is transformed from his native affinity to the world by the renewing of his mind by the Holy Spirit.

[24] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[25] Codex Angelicus (sæc. ix.), at Rome, collated by Tischendorf and others.

[26] Codex Porphyrianus (sæc. ix.), at St. Petersburg, collated by Tischendorf. Its text is deficient for chap. Romans 2:13-16.

[27] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).

[28] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

[29] Codex Augiensis (sæc. ix.), a Græco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of, and it is therefore not cited save where it differs from that MS. Its Latin version, f, presents the Vulgate text with some modifications.

[30] Codex Boernerianus (sæc. ix.), a Græco-Latin MS., at Dresden, edited by Matthæi in 1791. Written by an Irish scribe, it once formed part of the same volume as Codex Sangallensis (δ) of the Gospels. The Latin text, g, is based on the O.L. translation.