a a - b 9 , c ~ . 4 = bi Pet. iis. τῷ Θεῷ,] τὴν ” λογικὴν "λατρείαν Guay" 2. καὶ μὴ συσχηµατίζεσθε τῷ
σος 1χ 1.
x a a Lod ~ ο ~ d Matt.xvii. αἰῶνι τούτω, ἀλλὰ * μεταμορφοῦσθε ? τῇ ἀνακαινώσει τοῦ νοὸς ὑμῶν, εἰς
2; 2Cor. iii. 18.
καὶ τέλειον.
τὸ δοκιµάζειν ὑμᾶς τί τὸ θέληµα τοῦ Θεοῦ τὸ ἀγαθὸν καὶ εὐάρεστον 3. Λέγω γὰρ, διὰ τῆς χάριτος τῆς δοθείσης por, παντὶ
τῷ ὄντι ἐν ὑμῖν, μὴ ὑπερφρονεῖν παρ ὃ δεῖ φρονεῖν, ἀλλὰ φρονεῖν cis
1 τω θεω before εναρεστον NAP, vulg. So W. and H. text, but marg. as rec. Weiss. on the ground that τω θεω is to be construed with παραστησαι, keeps
these words to the end.
Ζσυνσχηµατιζεσθε . . . µεταμορφουσθε; 5ο BLP, W. and H. text; but σννσχη.. µατιζεσθαι and µεταµορφουσθαι in ABD! (gr.) Ε. The infin. is read by Lachm. and in marg. by Treg. and W. and Η., but is obviously an alteration of the impera
tive to have it construed with παρακαλω (Weiss).
ABD! (gr.) F 47 and all edd.
Ver. 2. καὶ μὴ συνσχηµατίζεσθε: the imperative is better supported (BLP) than the infinitive(ADFG). For the word cf. 1 Pet. i. 14. The distinctions that have been drawn between συνσχηµατίζ- εσθε and μεταμορφοῦσθε--οη the ground of other distinctions assumed between σχῆμα and poppy—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., Μογ., Ῥ. 719 B: τὸ μεμορφωμένον καὶ ἐσχηματισμένον: Eur., Iph. T., 292, μορφῆς σχήματα) and Wetstein (Sext. Emp., ἢ µένει μὲν ἐν τῇ οἰκείᾳ ὑποστάσει, eis ἄλλο δὲ εἶδος ἀντ᾽ ἄλλου µεταλαμβάνον γεννᾶται, ὡς ὃ μετασχηματιζόµενος κηρός, καὶ ἄλλοτε ἄλλην μορφὴν ἀναδεχόμενος) it is im- possible 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 im your inmost nature”), see Lightfoot on Phil. ii. 7, or Gifford on the same passage (The Incarnation, pp. 22 Π., 88 Π.). τῷ αἰῶνι τούτῳ: ‘This world” or “age” is opposed to that which is to come; it is an evil world (Gal. i. 4) of which Satan is the God (2 Cor. iv. 4). Even apparent or superficial conformity to a system con- trolled 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. Eph. ii. 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
vpwv after voos is om. by
of his mind. vovs in the Apostle’s usage (see chap. vii.) is both intellectual and moral—the practical reason, or moral consciousness. “This is corrupted and atrophied in the natural man, and re- newed by the action of the Holy Spirit. The process would in modern language be described rather as sanctification than regeneration, but regeneration is assumed (Tit. iii. 5). ets τὸ δοκιµάζειν: this is the purpose of the transforming renewal of the mind. It is that Christians may prove, {.6., discern in their experience, what the will of Godis. Cf. ii. 18. An unrenewed mind cannot do this; νΝ 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 Κ.Υ. 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; εὐάρεσ- τον 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: Dt. xviii. 13, Mt. v. 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.