Worship and Will: Paul's Vision for the Christian Life - Part 2

Will - Verse 2

The second exhortation Paul provides in this overture to Christian living has to do with our will. We see that the final outcome of transformation is approving what the will of God is. We will see in a moment how all of this works together.

First we need to start with the foundation, before moving to the outcome. Paul places two Greek words in opposition to each other, translated here conformed and transformed.

Not Conformed

Paul is commanding his readers to not be conformed to this world.

It’s important to note here that Paul uses a Greek word translated world that is probably better understood as age. It’s not so much non-conformity with the spatial plane of planet earth as it is non-conformity with the ideas and spirit of the age.

I believe Moses provides us with a great definition of this non-conformity in Deuteronomy 18:9

Deuteronomy 18:9 LSB

“When you enter the land which Yahweh your God gives you, you shall not learn to imitate the abominations of those nations.

If our worship-service is to be holy, as Paul commanded in verse 1, that means that we are to be distinct from the abominations of the people around us.

Peter confirms this same thought in 1 Peter 1:14-16

1 Peter 1:14–16 LSB

As obedient children, not being conformed to the former lusts which were yours in your ignorance, but like the Holy One who called you, be holy yourselves also in all your conduct; because it is written, “YOU SHALL BE HOLY, FOR I AM HOLY.”

These two passages - Romans 12:2 and 1 Peter 1:14-16 - are remarkably parallel and we will return to these parallels again in a moment.

Paul’s concern is preventing the church from being molded and conformed to external pressures and external metrics of ethics and behavior, while Peter is concerned with conformity to the former way of life in which Christians walked before they knew Christ.

These two realities go hand in hand. Not only should we refuse to allow the world to shape our ethics and worldview, we also must refuse to allow our former way of life, when we were part of that world, to shape our ethics and worldview.

Joel Beeke sees, I believe rightly and wisely, this concept of non-conformity as an implication of our adoption - a theme that has occupied Paul in Romans previously. Listen to Dr. Beeke:

Reformed Systematic Theology, Volume 3: Spirit and Salvation A Transformed Relationship to the World

adoption also implies a call to maintain distinctiveness from the world. The world constantly pressures God’s children to conform, but they must instead be “transformed by the renewing of [their] mind” (Rom. 12:2). They must not rest in being God’s adopted children, but must labor to be “blameless and innocent, children of God without blemish in the midst of a crooked and twisted generation, among whom [they] shine as lights in the world” (Phil. 2:15 ESV). Paul alludes here to Moses’s rebuke of Israel: “They have dealt corruptly with him [God]; they are no longer his children because they are blemished; they are a crooked and twisted generation” (Deut. 32:5 ESV). In God’s covenant with Israel, he adopted the nation corporately, but many among the people were not children of God—and their corrupt lives showed it. By contrast, God’s true children must show that they are not hypocrites only wearing the badge of the covenant; instead, they must be salt and light in the world (cf. Matt. 5:14–16). The distinctive godliness of God’s children is essential for them to bring glory to God and to be winsome witnesses to perishing sinners. Though the distinctiveness of God’s children certainly involves avoiding gross violations of the Ten Commandments, Paul highlights a subtler and yet more potent distinction: “Do all things without murmurings and disputings” (Phil. 2:14). Few qualities set Christians apart from the world more than their trust in the Lord, contentment, diligent service, and patient endurance of hardship instead of bitter complaining and grumbling. It was this very quality that contrasted the faith of Joshua and Caleb with the unbelieving Israelites (Num. 14:1–9).

If we now belong to God as His children, then we ought to live distinctively from the world.

This draws a question to the surface for us today: are we distinct from the world? Is it readily apparent to unbelievers that your life and your worldview and your behavior is different from theirs? This is a classic Christian trope, but I suppose it wouldn’t become a cliche if there were not some truth to it. So we ought to ask: can the watching world tell the difference between the Christian and everyone else? Or do we blend in like chameleons, adapting our appearance to our every environment?

Now it’s important to remember here that by non-conformity, Paul does not intend the extreme non-conformity of certain cultures like the Amish. Paul is not advocating non-conformity for it’s own sake, nor is he advocating non-conformity against every possible idea that can’t be found in the Bible.

Rather, he is advocating for a big-picture worldview shift. The way that we think about life and approach life and live life ought to be recognizably distinct from the world. This doesn’t necessarily play out in the movies we watch or the games we play or the clothes we wear so much as it plays out in our theological and ethical convictions. The way we think about issues ought not to be molded and modeled and formulated by the spirit of the age.

This is downfall of many professing Christians who piggy back on whatever flavor of the day the news and social media decide on. I can’t help but chuckle a little bit at Christians who are all of sudden paring back the strength of their rhetoric on things like homosexuality, transgenderism, and feminism, simply because it’s now not cool to speak out against those things. Ten years ago, these same people would have spoke strongly against these things. Now it’s not cool, so they begin to conform to the spirit of the age. Too many Christians today are like insecure high schoolers, wanting so badly to fit in that they will sacrifice all sense of principle and conviction just to be seen as “one of the guys.”

Paul’s command is quite the opposite. These fads and worldviews and culturalisms will pass away into the night. If you bind yourself to them, you will pass into the night as well. Bind yourself instead to the eternal and heavenly things.

But not only does Paul give a negative command, do not be conformed, he fills that space with a positive command: be transformed.

But Transformed

This word is metamorphao in the Greek, where we get the English word metamorphosis. It means to change, to evolve, to grow. Paul does not speak here of a change in nature or ontology, but rather growth in that same nature.

Paul is actually borrowing language here from ancient Greek philosophy, from both the Platonic school and the Heracletian school. Paul is actually very well versed in Greek philosophy, and it shows up all the time as he demonstrates repeatedly that the Greek philosophers got all their good ideas from natural theology.

The philosophical ideas in play here are two-fold.

First, the Heracletian notion of perpetual change is in view. Heraclitus posited that the core proof of existence is change. Change is inevitable, it is unstoppable. We observe it all around us. Our bodies grow, then they decay. Cells regenerate. Rivers flow. Heraclitus himself visualized this reality with the illustration of a river. You can stand in the middle of a river and your position doesn’t change, but the river is constantly changing. The water molecules that touch your feet are completely different from one second to the next. This movement is what makes a river, a river, and not a lake. It is therefore essential to it’s identity. He applies this to people by arguing that the moment that human beings stop changing biologically is the moment they die. Biologically this is true, and what Paul does here is take the idea and demonstrate that this change is also vital to the life of the Christian. If the Christian is to have a vibrant and dynamic life, he must constantly be in a state of change.

This perpetual change is part and parcel of the Christian life. We long to see Christ more clearly, love Him more dearly, and follow Him more nearly. The process of doing that is the process of change for the Christian.

But change in and of itself, change for it’s own sake, is not enough for Paul, so he also appropriates Plato.

The Greek root for metamorphao is morphe. This word is translated into English as form. Some of you may be familiar with Plato’s theory of forms. Essentially Plato argued that the mission or goal of human existence is to pursue the highest form, what he called “The Good.” Plato, of course, as a pagan, could not really define “The Good.” So Paul, under the inspiration of the Spirit, defines it for us. It is the will of God, and indeed it is God Himself.

Frances Turretin explains this from the perspective of God’s image in humanity:

Institutes of Elenctic Theology Tenth Question

Second, as is the image restored in us by grace and to be made perfect in us in glory, such ought it to have been as bestowed upon man in nature because he is renewed “after the image of the Creator” (kat’ eikona tou ktisantos, Col. 3:10). Now that image is no other than the regeneration of man consisting in the illumination of the mind and holiness of the will. Hence we are said “to be transformed in the renewing of our mind” (Rom. 12:2) and “to be renewed in knowledge (eis epignōsin)” (Col. 3:10 and Eph. 4:24). “The new man” (which is the very image itself reformed in us) is said to be “after God, in righteousness and true holiness,” i.e., either in true righteousness and holiness or in the righteousness and holiness which arise from the truth. So the image of glory will be none other than a perfect likeness to God in knowledge and absolute holiness (Ps. 17:15; 1 Jn. 3:2).

So for Paul, Christian transformation is the perpetual process by which we continue to attain to higher and higher forms of godliness, Christlikeness, and likeness to His image, eventually passing from this plane and into the next, where we will achieve the “Highest Platonic Form, the True Platonic Good,” when we will be like Christ because we will see Him as he is, according to 1 John.

Transformation is an abstract and esoteric idea, so Paul puts feet to it. How is one transformed? By renewing your mind.

How does one renew their mind? That’s just the catch. You can’t renew your mind in your own power and under your own strength. The verb here is passive, indicating that the transformation is something done to us rather than some we do. So what is it, external to us, that renews our mind? David tells us:

Psalm 19:7–11 LSB

The law of Yahweh is perfect, restoring the soul; The testimony of Yahweh is sure, making wise the simple. The precepts of Yahweh are right, rejoicing the heart; The commandment of Yahweh is pure, enlightening the eyes. The fear of Yahweh is clean, enduring forever; The judgments of Yahweh are true; they are righteous altogether. They are more desirable than gold, even more than much fine gold; Sweeter also than honey and the drippings of the honeycomb. Moreover, by them Your slave is warned; In keeping them there is great reward.

Transformation happens by mind renewal and mind renewal happens by repeated and profitable exposure to the Word of God. The reason I constantly urge you all to be in the Word regularly, repeatedly, and systematically is because this is the divinely ordained means by which your mind is renewed, and in turn how you are transformed out of conformity with the world and into conformity with the will of God.

Just as good food renews, restores, and refreshes the body, so also the Good Word renews, restores and refreshes the soul.

Just as the body cannot grow without food, so also the soul cannot grow without the Word.

We affirm therefore that the word is essential to mental renewal and essential therefore to the perpetual transformation, the perpetual change that must happen to us and in us in pursuit of the highest good.

Paul also speaks to this notion in 2 Corinthians 3:18

2 Corinthians 3:18 LSB

But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit.

Paul’s point there is that transformation happens when we behold glory. When we look upon the glory of Christ, we are transformed. Our appearance changes. Paul thoroughly intertwines these three truths then: Transformation happens by glory-beholding and mind-renewing and for us, both happen in the Word. Where do we see Christ’s glory? Primarily in His Word. Yes, we observe glory in His works, but our primary window to the glory of Christ is in His Word. And this exposure both renews and transforms.

But perhaps the most compelling use of this word is from Matthew 17, where it is used to describe the transfiguration of Christ. Matthew 17:1-2

Matthew 17:1–2 LSB

And six days later Jesus brought with Him Peter and James and John his brother, and led them up on a high mountain by themselves. And He was transfigured before them; and His face shone like the sun, and His garments became as white as light.

It is this same event where Paul gets the language that he uses as he describes the outcome of the transformation: pleasing God. For it is here that we find the transformation of Christ resulting in the pleasure of the Father, and so also our transformation results in the pleasure of the Father.

Matthew 17:5 LSB

While he was still speaking, behold, a bright cloud overshadowed them, and behold, a voice out of the cloud said, “This is My beloved Son, with whom I am well-pleased; listen to Him!”

Mind-renewal and glory-gazing lead to transformation, which leads in turn to the pleasure of the Father, both in the transfiguration of Christ and in our own transformation into conformity with the will of God, which leads us to our final observation in verse 2.

And what is the final outcome?

Approval of the will of God. Now this may be a little tricky. We might say “Well, God’s will doesn’t need my approval.” You’re right, it doesn’t, but if you’re going to be transformed, you better approve it. If you don’t, how can you follow it?

The point here is willful consent. Seeing the word and being transformed by the word will lead you to willfully consent to the Word, formulated here by Paul as the will of God.

Paul then expands the idea of the will of God with three qualifiers.

Good

Pleasing

Perfect

Again Paul engages with Plato. The highest end of man, according to Plato, as we saw, is “The Good.” He was also fond of using the word translated here pleasing, as well as perfect. Paul therefore makes a nod to Plato, but expands the thought as he did on Mars Hill - Plato worships what he does not know, Paul and we worship what we know.

The ultimate goal of Christian transformation then is not just simply non-conformity but a willing and active consent to that which is good, pleasing, and perfect.

The good, the pleasing, and the perfect ought to be understood as that which is good, pleasing, and perfect in the sight of God.

This is articulated beautifully in Paul’s prayer for the Philippians:

Philippians 1:9–11 LSB

And this I pray, that your love may abound still more and more in full knowledge and all discernment, so that you may approve the things that are excellent, in order to be sincere and without fault until the day of Christ, having been filled with the fruit of righteousness which comes through Jesus Christ, to the glory and praise of God.

and Paul echoes the prayer in the form of a command at the end of the book:

Philippians 4:8 LSB

Finally, brothers, whatever is true, whatever is dignified, whatever is right, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence and if anything worthy of praise, consider these things.

The Christian life, therefore, must be lived in constant pursuit of the good, the pleasing, the perfect, the true, the dignified, the right, the pure, the lovely, the commendable, the excellent, and the praiseworthy.

Paul makes a subtle reference back to the creation narrative here. The Christian life of upward, onward, and forward transformation is actually a life of backward transformation. Backward to the goodness and perfection of the garden of Eden that pleased God so greatly.

He also makes a subtle reference back to the life of Christ. The Christian life of transformation is a life is lived in keeping with those same principles that guided Christ, and made him worthy of the Father’s declaration: This is my Son, in whom I am well pleased.

Paul’s vision for the Christian life then is not just transformed worship but transformed will. A willing consent to the the things of God that comes about through our mental transformation, a transformation that comes about according to our mental renewal in the Word.

Conclusion

Paul’s vision for the Christian life is one of worship and will. One where our whole life and our whole person is offered up as a love-sacrifice to God, living, holy, and pleasing to him. That worship, according to Paul, happens in the real world. It’s visible service that takes place in real and active transformation which leads us onward and upward to the good, the pleasing, and the perfect.

What do we take away then?

Our whole life to be lived in such a way that magnifies and glorifies God. We are not just Christians on Sunday but every day of the week. We are not just Christians at church but at work and at school and at home and at play.

We must refuse conformity to the spirit of the age. The temptation is always to go with the flow, to fit in, and to try and be socially acceptable. Paul’s command is to deny that and refuse to be conformed to the Spirit of the age.

We must constantly be in pursuit of the Word, so that we might renew our minds and be transformed onward and upward into the good, the pleasing, and the perfect.