Now attend here, and see what kind of renovation is required from us: It is not that of the flesh
only, or of the inferior part of the soul, as the Sorbonists explain this word; but of the mind, which
is the most excellent part of us, and to which philosophers ascribe the supremacy; for they call it
ἡγεμονικὸν, the leading power; and reason is imagined to be a most wise queen. But Paul pulls
her down from her throne, and so reduces her to nothing by teaching us that we must be renewed
in mind. For how much soever we may flatter ourselves, that declaration of Christ is still true, —
that every man must be born again, who would enter into the kingdom of God; for in mind and
heart we are altogether alienated from the righteousness of God.
That ye may prove,^380 etc. Here you have the purpose for which we must put on a new mind,
— that bidding adieu to our own counsels and desires, and those of all men, we may be attentive
to the only will of God, the knowledge of which is true wisdom. But if the renovation of our mind
is necessary, in order that we may prove what is the will of God, it is hence evident how opposed
it is to God.
The epithets which are added are intended for the purpose of recommending God’s will, that
we may seek to know it with greater alacrity: and in order to constrain our perverseness, it is indeed
necessary that the true glory of justice and perfection should be ascribed to the will of God. The
world persuades itself that those works which it has devised are good; Paul exclaims, that what is
good and right must be ascertained from God’s commandments. The world praises itself, and takes
delight in its own inventions; but Paul affirms, that nothing pleases God except what he has
commanded. The world, in order to find perfection, slides from the word of God into its own
devices; Paul, by fixing perfection in the will of God, shows, that if any one passes over that mark
he is deluded by a false imagination.
Romans 12:3
- Dico enim per gratiam, quae data est mihi,
cuilibet vestrum, ne supra modum sapiat praeter - For I say, through the grace given unto me,
to every man that is among you, not to think of
id quod oportet sapere, sed sapiat ad sobrietatem,
sicuti unicuique distribuit Deus mensuram fidei.
himself more highly than he ought to think; but(^380) Ut probetis, μ μ ; “ut noscatis — that ye may know,” Theophylact; “ut diligenter scrutemini — that ye may
carefully search,” Jerome, “That ye may experimentally know,” Doddridge; “that ye may learn,” Stuart. The verb means chiefly
three things, — to test, i.e., metals by fire, to try, to prove, to examine, 1 Peter 1:7; Luke 14:19; 2 Corinthians 13:5, — to approve
what is proved, Romans 14:22; 1 Corinthians 16:3, — and also to prove a thing so as to make a proper distinction, to discern,
to understand, to distinguish, Luke 12:56; Romans 2:18. The last idea is the most suitable here, “in order that ye may understand
what the will of God is, even that which is good and acceptable and perfect.”
What Stuart says on the last clause seems just, that it is to be taken by itself, and that the words do not agree with “will,”
but stand by themselves, being in the neuter gender. Otherwise we cannot affix any idea to “acceptable;” for it would be unsuitable
to say that God’s will is “acceptable” to him, that being self-evident.
“Good,” , is useful, advantageous, beneficial; “acceptable,” , is what is pleasing to and accepted by God; and
“perfect,” , is complete, entire, without any defect, or just and right.
It ought to be borne in mind, as Pareus observes, that in order to discern, and rightly to understand God’s will, the Apostle
teaches us, that “the renewing of the mind” is necessary; otherwise, as he adds, “our corrupt nature will fascinate our eyes that
they may not see, or if they see, will turn our hearts and wills, that they may not approve, or if they approve, will hinder us to
follow what is approved.” — Ed.