Romans 12:2 - Homiletics

Spiritual transformation.

The Apostle Paul was great both in theoretical and in practical thought. Truth and duty were equally his themes. He could introduce new ideas into men's minds, and that with a force which made the ideas part of the minds into which they were introduced. And, at the same time, he could show the bearing of the grandest ideas upon the commonest actions and the homeliest life. This is a combination of qualities not always found even in the greatest of men. It was found in Paul; and accordingly we go to him for the loftiest representations of Christian truth, for the most elaborate expositions of Christian doctrine, and also for the counsel we need in circumstances of difficulty, and the instructions we need in the development of social and individual life. It was a grand conception, that with which the apostle beans the practical part of this treatise. What devout heart does not, upon having this conception brought before it, burn with an ardent desire to realize it—to present the body, the self, the all, a living and holy sacrifice unto God? But then comes the question—How is it to be done? And, indeed, what is it, precisely and actually, which is to be done? The apostle proceeds to show us. And in translating the noble idea of the first verse into the language of practical life, he proceeds wisely and carefully, first giving us the general rule and law, and then drawing out from it the special applications in detailed duties of Christian morality. In studying this chapter we must ever and anon revert to the great principles contained in the first and second verses. The principle is barren without the precepts; the precepts are lifeless, flavourless, and impossible without the principle. The verse contains—

I. A DISSUASION ; i.e. from conformity to the world. Human character and life are treated as something to be formed and fashioned by the personal will. We are dealt with as beings responsible for the form and fashion we impart to character and life. The apostle does not take it for granted that those living in a Christian community must, as a matter of course and necessity, attain to the Divine ideal. There is a temptation, a danger, against which it is prudent to be warned. It was, no doubt, easier to understand this dissuasion in the earliest days of Christianity than it is now. "This world!" "this age!"—what a fulness, an awful fulness of meaning this expression must have had for a Christian of the first century! Not the material world, of course, but the world of human society, of pagan idolatry, and sensuality, and cruelty, and scepticism, and despair, was the world present to the apostle's mind. Satan is termed in the New Testament "the prince of this world;" the unbelieving, unchristian population are designated "the children of this world." "The disputer of this world," "the wisdom of this world," apply to what is unspiritual and godless. The distinction between the heathen world and the Church of Christ must then have been sharp indeed. And no reader could be at a loss to understand Paul's advice to the Roman Christians not to be fashioned according to this world. For in Rome, perhaps above all other places, this world was the acknowledged mistress and sovereign of human society. And, as a matter of fact, the Christian community in this and in other cities of the empire did live a life in utter, manifest, obtrusive contrast to that lived by the multitude of ambitious, pleasure-loving, superstitious, cynical citizens, by whom they were surrounded. To make this a practical matter, let us ask—How does this dissuasion apply to us? What is the world of which we are to beware? Is there such a world in our England today? We meet with narrow and prejudiced opinion on these questions. Some people think it worldly to have anything to do with politics—especially on one side; others, to mix with general society; others, to take an interest in painting, architecture, music, and even literature. To such objections it is enough to answer that, in becoming a Christian, one does not cease to be a man, but rather learns to bring to bear upon human interests and occupations the principles of the highest life and calling. We must beware of narrow and merely technical definitions of "the world." In truth, to be "fashioned according to the world" is to conform to sinful and prevalent practices. What is worldliness? It is injustice, untruthfulness, impurity, avarice, slander. Some of these vices and sins are to be found amongst those who are very scrupulous in preserving what they call the line between the Church and the world. But bear in mind that a life devoted to selfish aggrandizement or pleasure, a life lacking in love and sympathy, is a worldly life. The same idea is dwelt upon with urgency by the other apostles. John admonishes, "Love not the world;" and Peter requires Christians "not to be fashioned according to their former lusts in their ignorance."

II. A DIRECTION ; i.e. to spiritual renewal. That the followers of Christ might present themselves "a living sacrifice" to God, they were taught that they must become something very different from what they had been in their unbelieving, unregenerate days. The admonition of the apostle is very full and strong.

1. It is to a change. "Repent!" was the first Divine message to men—alike from the forerunner and from the Messiah. Christians they could not be, whether Jews or Gentiles, until changed. Religion cannot flatter, though priests may.

2. It is to renewal. How characteristic of the religion of the Lord Jesus is this counsel! We have a new covenant, and we need a new nature; we need to become a new creation, that we may live in newness of life, and so prepare to dwell in the new heavens and to join in the new song. Christianity is a gospel of renewal. The fact implies the abandonment and death and crucifixion of the old—the old nature, "the old man," as Paul calls it. Christ takes the individual, the society, in hand, and moulds all afresh from the beginning; implants new principles, new laws, new aims, new hopes. He makes one new man, one new humanity. What a gospel it is! It invites men to turn their back upon their old and sinful ways, to abjure their old and sinful self; to enter upon a new course—to become a new creation. Here, surely, is hope and promise for the downcast. Amendment may be impossible, but not renewal and regeneration; for the Spirit of God is the mightiest of all powers to transform.

3. It is to a mental, a spiritual renewal. We are invited to a renovation, which shall be not merely outward and bodily, but shall commence with the very centre and spring and root of our being. There is wisdom in this provision. It originates in the Author and Framer of our being, who knew what was in man. Let the heart be renewed, and, the fountain being cleansed, sweet water shall flow from it; and, the tree being made good, fruit ripe and wholesome shall be borne. Our Lord asks for the heart, and the heart only will he accept. "Be renewed," says the apostle elsewhere, "in the spirit of your mind." The Holy Spirit imparts new affections, new principles, new desires; encourages to new associations, and inspires with new aims and hopes.

III. AN INDUCEMENT ; viz. by following the apostolic instructions the Christian will prove what God's will is. It seems a somewhat singular motive to present. Yet, to a believer in God, it must be a very powerful motive. The great question which interests men's minds today is just this—Are there in the universe signs of the presence, and energy, the moral character, and conscious purpose of Deity? Is there, in a word, such a thing as God's will? and, if so, what is it? According to the apostle, the consecrated and obedient Christian is in the way to settle this question in his own experience. It seems almost presumptuous to propose the testing of God's will. The boy proves the calculation he has made with figures; the armourer proves the temper of the gun or sword; the steel-maker, the strength of the spring; the machinist, the resisting power of his boiler. The vessel is sent upon a trial trip; the electrician tries his principle practically in the working of a railway. So in the moral realm. The apostle bids us "prove all things." Still, to speak of proving God's will does seem marvellous, and scarcely reverent. But it must be borne in mind that Paul speaks of that will, not so much as the action of the Divine mind, as the Divine law of the human life, of that will to be done on earth as it is in heaven. Now, it is one thing to look at the Divine will as something to be admired and reverenced, and another thing to regard it as something to be done. And by doing it, we, as Christians, prove it; we discover for ourselves what it is, what are its qualities. It is good. The old Greek idea of what, in moral life, is to be sought, was summed up in this word—the good, the truly good, the highest good. This is equivalent to the nature, expressed in the will, of the Supreme. It is acceptable, or well-pleasing. That is to say, the performance of the Divine will by man is well-pleasing to him who has revealed the law of human life, and who is gratified when his own idea is taken up, and wrought out into practice with vigour and sympathy. It is perfect, admitting of no amendment, no censure, no improvement. To attain to it is to reach a moral height above which nothing towers. The connection between the will of God and the consecration and sacrifice commended in the previous verse is obvious. As the apostle elsewhere says, "This is the will of God, even your sanctification." Walking as children of the light, we "prove what is acceptable unto the Lord." It is only thus that we show ourselves to " understand what the will of the Lord is." To understand it as a mere matter of theory is valueless and vain.

APPLICATION .

1. The motive to this new life is to be found in the love and sacrifice of the Redeemer.

2. The power for this new life is to be found in the gracious influences of the Holy Spirit of God. Let this motive have force and sway in your nature; let this power be sought, to control, transform, and renew your life.