What does the Bible say about transformation?

Romans 12:2. "And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God." The connection between the first and second verses is manifest and beautiful. We have the body in the one and the mind in the other; the whole man is brought in. We are also reminded thereby, that mere bodily exercise, though consisting in the diligent observance of rites and ceremonies, would profit nothing without the renewal of the mind. The inner as well as the outer man must be formed morally for God, and His service. Hence the one grand end for the Christian to gain is the discernment of the will of God; and the highest expression of christian life in this world, is the life that is most perfectly subject to the divine will. We have to prove — though we may be long in doing so — that this and this only is good, acceptable, perfect, and well pleasing in His sight.

The answer to this question brings us to the third great truth of the chapter. Christ will be manifested to all men only as we have before us the living Christ in the glory as our Object. So the Apostle writes, "We all looking on the glory of the Lord with unveiled face, are transformed according to the same image from glory to glory" (v. 18, N. Tr.). There is a transforming power in beholding the Lord in glory. This transforming power is available for all believers — the youngest as well as the oldest; "we all," not simply "we Apostles", beholding the glory of the Lord "are changed into the same image". This change is not affected by our own efforts, nor by wearying ourselves in the endeavour to be like the Lord. Nor is it by seeking to imitate some devoted saint. It is by beholding the glory of the Lord. There is no veil on His face, and as we behold Him, not only every veil of darkness will pass from our hearts, but morally we shall become increasingly like Him, changing from glory to glory. Gazing upon the Lord in glory we are lifted above all the weakness and failure that we find in ourselves, and all the evil around, to discover and delight in His perfection. As the bride in the Song of Songs can say, "I sat down under His shadow with great delight, and His fruit was sweet to my taste."

Verse 2 gives us a definite application of this principle. For it is the natural deceit of our hearts to suppose ourselves obedient to God's claims, while not exercised concerning those things that are in reality contrary to Him. “This world” has its own standards, methods, and objectives. While unsaved, we doubtless partook of its character in these things. But the knowledge of Christ calls for a complete transformation. Shall we now think of conforming ourselves to a world guilty of the rejection of Christ? — a world lax in its standards, unholy in its methods, and selfish in its objectives? God is not in all its thought: the comfort and ease and indulgence of the flesh is its exclusive occupation. To be conformed to it is but weakly submitting to its fleeting vanities and folly. “But be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.”

"But be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable and perfect will of God." We have briefly glanced at the negative side of the second verse — non-conformity to the world, separateness from its maxims and its ways. We now come to the positive side — the renewing of the mind. This is all important. It is the renewal of the whole inner man; the deep springs of the heart which only the eye of God can see. He looks for the renewal of the understanding, affections, and will. Our old ideas which ruled the mind before we knew God and His Christ must all be given up, and new thoughts, new motives, new objects, new feelings, new intentions, as springing from our one new object — Christ in the glory — must have full sway over all the faculties of the mind, as well as over all the members of the body. There must be a complete transformation within and without, by the renewing of the mind. The Christian is a new man in Christ, "which is renewed in knowledge after the image of him that created him." Colossians 1:10.

The last verses of 2 Corinthians 3 bring us to the focus of the contrast of the Christian's position with that of Moses and Israel. Only we must read verse 18 a little more true to the original. It is not our face that is unveiled: it is the glory of the Lord. "We all beholding [or looking upon] the glory of the Lord with unveiled face are transformed into the same image from glory to glory, even as by the Lord the Spirit." Moses had to put a veil upon his face for Israel: the Lord Jesus has not to do so for us; though the difference is great between the reflection of partial glory in Moses' face, and the whole glory of God shining in the face of the Lord Jesus. What would have been Moses' destruction is the holy liberty of the Christian in the power of the Holy Ghost: for "where the Spirit of the Lord is there is liberty." The light of that glory tells of peace made by the blood of His cross, and of the perfection of the work on the ground of which we are identified with Him in life and righteousness. Every motive of divine and unutterable love engages our hearts to be occupied with that glory as it shines for us in His face. Look round the circle of the nearest and dearest to us; is there any face we have the same title to look into as His who gave Himself for us, all radiant as it is with the glory of God?

Having cleared the subject of what is a real difficulty in the minds of many, we may now pass on to the consideration of the second aspect, namely, the means FOR THE ATTAINMENT OF HOLINESS. It must be borne in mind, that we are speaking of practical holiness, and that the measure of this is conformity to Christ. At conversion we are sanctified through the Spirit in the new birth; and thus Paul could write to the saints at Thessalonica, *"God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth" (2 Thess. 2:13); and to those at Corinth, "But ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God." (1 Cor. 6:11.) He also speaks of the saints as sanctified in Christ Jesus (1 Cor. 1:2), and further says, "But of Him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption." (1 Cor. 1:30.) Now this sanctification, whether that through the Spirit, or that possessed as being in Christ Jesus, is perfect from the commencement, and thus admits of no degrees or growth, so that God on this ground can call His people saints, and holy (1 Cor. 1:1; Eph. 1:1; Col. 3:12; Heb. 3:1). But the question now before us relates to practical sanctification, in which there may be growth and development, and our object now is to ascertain the means by which this is to be attained; and if we refer again to the scriptures which were adduced at the outset, we shall find the answer to our inquiry.

First of all, we will ask the reader to turn to 2 Corinthians 3:18: "But we all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory, even as by the Spirit of the Lord." In this striking scripture the Lord is presented to us as glorified, with the glory of God displayed in His face (2 Cor. 4:6), as He is seated at God's right hand. The contrast is with Moses who, when he came out from the presence of Jehovah, put on a veil, because the children of Israel could not stedfastly behold his face for the glory of his countenance (2 Cor. 3:7; Ex. 34:33-36). Our blessed Lord has His face unveiled (the word "open" is really unveiled), and we, that is, believers, are permitted, and are able, to behold it, for the very glory that shines there proclaims the eternal satisfaction of God with the work of Christ accomplished on the cross — on the ground of which it is we have been saved, and brought to Himself. The glory that shone in the face of Moses was a legal glory, and told the people of the holiness of their God, and of His righteous requirements through the law; and they were afraid, for the law was necessarily to them, sinners as they were, a ministration of condemnation and death; but the glory of God in the face of Jesus Christ, as revealed in the gospel, is a ministration of righteousness and of the Spirit.

Etymology, while it may sometimes assist, is worse than useless when relied upon for the interpretation of the word of God. It forgets that it has to do with the formation of a word, rather than its use or application after it is formed. For example, the above passage is given, and no doubt correctly according to the etymology of the word, in the Authorized Translation: "We all, with open face beholding as in a glass the glory of the Lord," etc. A twofold error has been the result. First, it has been contended by some that we "mirror" the glory of the Lord; and by others, secondly, that we "reflect" it. In both cases our gradual transformation from glory to glory is lost sight of; and, worse even than that, it makes the believer to "mirror" or to reflect the glory before he is "changed into the same image." The truth is, the words "as in a glass" must be omitted if we would apprehend the Lord's mind. Then it is at once seen that we have two things: the glory of the Lord, "the glory of God in the face of Jesus Christ" (2 Cor. 4:6. Compare John 13:31-32); and then that we, by beholding it (for it is unveiled), are changed into the same image from glory to glory, as by the Spirit of the Lord (or, by the Lord the Spirit). It is doubtless in the Word that this glory is displayed before our gaze; and the effect of our contemplation of it, in the power of the Holy Ghost, is to bring us into a growing moral correspondence with Him on whom we look.

This is also the teaching of 2 Corinthians 3. But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord." The meaning is plain and most important; we behold the glory of the Lord in the unveiled face of Jesus — the exalted Man in the glory — and are transformed according to the same image from one degree of glory to another, by the Lord the Spirit. But we are not only transformed into His likeness morally, we are the reflectors of His glory. Now the believer is the glass in whom the image of the Lord should be seen.

344 But the power of sanctification is wrought in us especially by the contemplation of the glory of Christ. The heart is indeed nourished by all that He was down here; we eat His flesh and drink His blood, enjoy also the bread which came down from heaven; but what transforms us into His image (2 Cor. 3:18; 1 John 3:2-3) is the glory in which He now dwells. Beholding this glory we are changed into the same image. The glory of Christ produces in us the energy of life, because we count all else for loss. The life and the sufferings of Christ engage the heart with Him. (See Philippians 2 and 3.)

But there is more than this: we behold this unveiled glory of the Lord, and are changed into the same image, from glory to glory, even as by the Lord the Spirit." Occupation by the Spirit with the glories of Christ, has a transforming, sanctifying effect. We are changed into the same image. Think of that, ye followers after "perfect sanctification." Do you desire the Spirit's way of holiness? Let Him unfold before your gaze the beauties of a risen Christ. He will not occupy you with yourselves save to make you abhor and loathe yourselves, but with the "chiefest among ten thousand." And as you gaze, the image of that One will be taken in your heart, you will be transformed into the same image.