The believer, "through the law," as shown by the Apostle Paul, is "dead to the law," that he may "live unto God." He can say, like Paul, "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me." This is his standing before God, and the result upon his outward conduct should be, as with the Apostle, "The life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself for me." (Gal. 2:19, 2019For I through the law am dead to the law, that I might live unto God. 20I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. (Galatians 2:19‑20).) He has no longer the law, but Christ for his standard. To live Christ; that is, to reproduce as it were the life of Christ in our own, is true Christian walk. Christ always walked in the Spirit, and if we are walking in the Spirit we "shall not fulfill the lust of the flesh," but shall bring forth those fruits of the Spirit—that "love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance," which adorn in such rich clusters the life of the blessed Lord. (Gal. 5:20-2320Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, 21Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. 22But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, 23Meekness, temperance: against such there is no law. (Galatians 5:20‑23).) It is impossible to gather grapes from the thorns of the old nature. Christ is the true vine, the one stock from which fruit for God can be brought forth. Only as we are branches abiding in Him can we bear fruit like His own; only thus is it possible for us "so to walk, even as He walked." (John 15:55I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. (John 15:5) John 2:66And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. (John 2:6).)
These truths are beautifully brought out in the passage now before us. The Apostle having shown how a believer can walk worthy of the vocation wherewith he is called in the Church, next goes on to indicate how he should carry out the same principle in his conduct toward his fellow men, whether believers or unbelievers. He does not put Gentile converts under law; but while not bringing them onto Jewish ground, he carefully removes them from Gentile. "This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness [or hardness] of their heart: who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness." v. 17-19.
Such is man, as fallen and left to the guidance of natural conscience and reason. Truly he is "without excuse," for the ignorance is not a guiltless one. "When they knew God, they glorified Him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened." It was because "they did not like to retain God in their knowledge" that He "gave them over to a reprobate mind," or a mind void of judgment (Rom. 1:21, 2821Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. (Romans 1:21)
28And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; (Romans 1:28)). So in the passage we are considering. It is "because of the hardness of their heart" that their understanding is darkened, and in their ignorance they are alienated from the life of God. Thus they walk "in the vanity of their mind," the vain, sinful desires and feelings of the natural heart being their only guide. Nor is this all. Corrupt appetites, followed without restraint, soon deaden the conscience and poison the affections so that all right natural feeling is lost. This is the lamentable condition of the Gentile world. They are "past feeling," the restraints of conscience and even decency are removed and, giving themselves over to depraved appetites they "work all uncleanness with greediness." Thus it was with the world before the flood, when the whole earth was filled with "corruption and violence." Thus it was with the cities of the plain till God rained upon them fire and brimstone from heaven. Thus it ever has been when man has been left to Himself to follow the leading of his own evil heart.
But the Ephesians had, through grace, been brought out of this state of things. They had another guide, as widely removed from mere natural conscience on the one side as from law on the other. "But ye," says the Apostle, "have not so learned Christ; if so be that ye have heard Him, and have been taught by Him, as the truth is in Jesus: that ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; and be renewed in the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and true holiness [holiness of truth]." vv. 20-24. These Ephesians had learned not law but Christ. They had by faith heard Him and been taught by—or rather in—Him, according to the truth of which His own life as man had been the perfect and divine manifestation. The truth as it is in Jesus does not mean the doctrinal truth of salvation, but the perfect, holy walk of truth as shown in His Person; for when Jesus is spoken of in this way, it refers to His life and walk here in the world.
The Ephesians had "learned Christ" in the only way in which He can be learned. The natural man may learn of Christ; the spiritual man alone can learn Him. For "The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned." 1 Cor. 2:1414But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. (1 Corinthians 2:14). There must be the hearing ear before Christ's words can be understood. As Jesus said to the Pharisees, "Why do ye not understand My speech? even because ye cannot hear My word." John 8:4343Why do ye not understand my speech? even because ye cannot hear my word. (John 8:43). The Ephesians had heard Christ, and been instructed in Him. The words that He spoke, "They are spirit and they are life," and they had produced their quickening power on the hearts of these saints. Hence they knew the truth as it showed itself in the spotless, holy life of Jesus.
This was to be practically manifested in their own lives. They belonged no more to the flesh, and therefore their walk was not to be according to the old model—"the old man, which is corrupt according to the deceitful lusts." They had done with the old creation as to their standing before God, and were seen in a new creation as quickened together with Christ. This then was to be their new model. Being "renewed" in the spirit of their mind, they were to walk after a new fashion, not according to the law of the old nature, but as having "put on the new man, which after God is created in righteousness and true holiness [holiness of truth]." The new man is man in the new creation—the creation which has its head in Christ, the creation which draws its character from Christ. To walk as having put on the new man is therefore to walk as Christ walked; for this new man is created according to God's nature in righteousness and holiness suited to His own truth.
This standard once acknowledged, practical results are to follow; and it is interesting to see how even the most commonplace acts are submitted to this new test. Thus the Apostle says, "Wherefore putting away lying, speak every man truth with his neighbor: for we are members one of another." v. 25. Moral philosophers have discussed the question why men should not lie, and wide differences have existed among them on the subject. But moral philosophy never assigned as a reason anything like what is given here. The life of Christ is to be our rule, not worked out through imitation, but worked out by the fact that we are quickened together with Him, and created anew on His model. This settles the whole question. Who can imagine falsehood from the lips of Him whose words were the words of God, and whose truth was the truth of God? Just as little could falsehood be found in the lips of one who walked in His spirit, showed forth His life.
There is, indeed, another reason given, also characteristic of this epistle, "for we are members one of another." How practical the "one body" is. No man would lie to himself; no man could imagine the hand trying to deceive the foot, or the ears trying to deceive the eyes. Just as little should believers in Christ deceive each other. Being members of Christ, "we are members one of another"—parts, as it were, of the "one new man" which Christ has made us "in Himself."