Paul's Twelve Men: The Scriptural Meaning and Application of Some Technical Terms in Paul's Doctrine
Stanley Bruce Anstey
Table of Contents
Paul's Twelve Men
Their Scriptural Meaning And Application
There are a number of doctrinal terms in Paul’s writings that denote certain lines of truth, which, when understood, have an immense practical bearing on our lives. I would like to look at twelve of these terms, in what could be called “Paul’s twelve men.” They are as follows:
The “old man.”
The “new man.”
The “first man.”
The “second man.”
The “outward man.”
The “inward man.”
The “natural man.”
The “spiritual” man.
The “carnal” man.
The “perfect man.”
A “wretched man.”
A “man in Christ.”
Discerning and Approving the Things that Differ
It is God’s desire that we grow in our spiritual apprehension of the truth. It is of immense importance, therefore, that we pay attention to the distinctions in doctrine in His Word. If we do, these divine distinctions will open up a vista of truth before our souls. While God would have us to learn these various aspects of the truth, He in no way intends for us to make them a mere intellectual exercise. Every doctrine in Scripture, if learned rightly, should have a practical bearing on our lives. The Apostle Paul prayed to this end for the saints. He said, “I pray that your love may abound yet more and more in full knowledge and all intelligence, that ye may judge of and approve the things that are more excellent[differ], in order that ye may be pure and without offence for Christ’s day” (Phil. 1:9-10). He wanted the saints to have “full knowledge” and “all intelligence” and be able to distinguish “the things that differ” in God’s Word, to the end that they would live blamelessly and without offence in this world.
In general, Christians today read their Bibles far too casually. Many do not think that it is necessary to conduct a careful study of the Scriptures. Fine-drawn distinctions, such as what we are about to look at, to them, are hair-splitting and profitless. Unfortunately, this casual approach to Scriptural subjects has led many to confuse and misuse the various terms in Paul’s doctrine. These “twelve men” are an example. If we are not careful to maintain these Scriptural distinctions, it could lead to the eventual loss of the distinctive truths of Christianity altogether. Mr. Kelly said, “It is needful to heed the distinctions made and given in Scripture. Fear not to believe the Word. Cavilers may and do say that these are fine-drawn distinctions. If God has so revealed His truth to us (and Scripture alone decides that He has), they may be exquisitely fine, but they are according to Him in whose wisdom and goodness we confide. We are bound to distinguish where and as God does; if we fail to follow this, we shall find out too late our loss ... .All progress in real knowledge is tested by, as growth in true wisdom largely consists in, distinguishing things that differ.”
We do not want to “make a man an offender for a word” in these things (Isa. 29:21), for we have all probably used these terms wrongly at times. Nevertheless, we should want to learn their proper Scriptural meaning when they are pointed out to us, and begin using them correctly. The intention of this booklet, therefore, is to give the reader a better understanding of these Pauline terms. It is our sincere desire that these things would also have a practical effect on our lives.
Most of these terms appear in Scripture as couplets—as contrasting pairs. The Spirit of God presents them in this way because we grasp things better by comparing their contrasting qualities. This being the case, we will take them up in pairs.
The "Old Man" and the "New Man"
This first couplet has to do with racial terms involving the moral orders connected with the fallen human race under Adam (Rom. 5:12), and the new creation race of men under Christ (Rev. 3:14).
THE OLD MAN
The “old man” is found in three places in Paul’s epistles—Romans 6:6; Ephesians 4:22; Colossians 3:9. It is an abstract term that describes the corrupt state of the fallen race of Adam—its depraved moral character. The “old man” is the embodiment of every ugly feature that marks the fallen human race.
The “Old Man” Has Been Crucified With Christ
Romans 6:6 says, “Knowing this, that our old man is crucified with Him, that the body of sin might be destroyed [annulled], that henceforth we should not serve sin.” We learn from this that God has passed judgment on the “old man” at the cross of Christ (Rom. 8:3). The scene of this judgment is not in the soul of the believer; it is something that has taken place at the cross.
Paul adds, “That the body of sin might be annulled.” He uses the word “body” here, not to signify our physical bodies, but to describe a thing in its entirety. Similarly, we might say, “the body of scientific knowledge,” or “the body of medical knowledge,” etc. The “body of sin” has been “annulled” (not “destroyed” as in the KJV), because man after the flesh is still very much alive in the world and has not been destroyed yet. Paul could not have been referring to the human body in this verse because Scripture never calls the human body (which is a creation of God) a sinful thing. The human body has been affected by sin, but is not sinful in itself. If our bodies were sinful, God would not beseech us to present them to Him for use in His service (Rom. 12:1). The KJV translates Philippians 3:21—“our vile body,” which in today's English conveys the thought of something being disgusting and sinful. However, when that translation was made (400+ years ago) it simply meant "of little worth" (James 2:2). To avoid this misunderstanding, it has been better translated, “Our body of humiliation.”
The Christian Has Professedly Put Off the "Old Man" in His Confession of Christ
Not only has our “old man” (the depraved moral character of fallen man) been judged at the cross, but Ephesians 4:22 and Colossians 3:9 tell us that it has been “put off” by the believer (positionally) when he was saved, and hence he is no longer associated with it. As part of our Christian confession (in taking the name of Christ and making a profession of being a Christian), we have, by our profession, confessedly “put off” everything to do with the corrupt state of the “old man.”
The subject in Ephesians 4:17–5:21 has to do with the believer walking worthy of His calling by manifesting a complete character change before the world. This is because it is the mind of God that there would be a continuation of the moral beauty of Christ in this world during the time of His absence, through the members of His body. This is the force of the expression, “Christ in you, the hope of glory” (Col. 1:27). Hence, Ephesians 4:22-24 speaks of the “old man” as having been put off and the new man as having been put on. It is in view of restoring the moral “likeness” of God in men (believers), which was lost in the fall (Gen. 1:26; Eph. 4:24). This has been accomplished in the new creation race of which Christ is the Head (Gal. 6:15; 2 Cor. 5:17; Rev. 3:14). Colossians views things from the side of renewing “the image” of God in man, which has been marred in the fall (Col. 3:10). This has to do with man being a proper representation of God on earth. Again, this has been accomplished in the new order of manhood under Christ.
In Ephesians 4:17-19, Paul describes the fallen, corrupt character of the Gentile world out of which the Ephesians had been saved. He tells them that such a lifestyle is now wholly inconsistent with their calling in Christ. He says, “Ye have not so learned the Christ” (vs. 20 – J. N. Darby Trans.). “The Christ” is a term used in Paul’s epistles to denote the spiritual union of the members of Christ’s body to Him who is the Head in heaven (1 Cor. 12:12-13 – J. N. Darby Trans.). His point here is that we must first know our calling in “the Christ,” which the first three chapters of the epistle unfold. It is only then that we can properly be “taught by Him, as the truth is in Jesus” (vs. 21). “Jesus” is the Lord’s manhood name. When it is used alone, without His usual titles of Lord and Christ, it refers to Him as He walked as a Man in this world. The order in verses 20-21 is, therefore, important to note; we first must know our place in “the Christ” before we can walk as “Jesus” did in this world. Many earnest Christians do not know their calling in “the Christ,” and are trying to live like “Jesus” did in places and positions in this world that are wholly inconsistent with their calling. As a result, the Spirit of God does not identify with it in any appreciable way. A Christian trying to behave like Jesus while holding an office in government is one example.
Putting Off the “Old Man” is Not a Daily Christian Exercise
In Ephesians 4:25-32, we have exhortations based on what is true in our Christian profession concerning the “old man” and the “new man.” Unfortunately, the KJV translates verses 22-24 as though they were an exhortation to the Christian—as if it is something that we are to do in our lives practically. However, putting off the old man is not a Christian exercise; it is something that has been done when we took our stand with Christ. Verse 22 should read, “Having put off according to the former conversation, the old man ... ” And verse 24 should read, “Having put on the new man ... ” This putting off and putting on is not accomplished through a process of self-discipline or education in the believer’s life; it is something that we have done by identifying ourselves with the Christian confession in this world.
The “Old Man” is Not Synonymous With “The Flesh”
The “old man” is a term that is often used synonymously with “the flesh” (our fallen sin-nature) by most Christians, but this is incorrect. J. N. Darby remarked, “The old man is being habitually used for the flesh incorrectly.”
When we look more carefully into Scripture, it will be abundantly clear that the “old man” and “the flesh” are not the same, and therefore cannot be used interchangeably. If the “old man” were the flesh, then this passage (Eph. 4:22-23) is telling us that we have put off the flesh, which is clearly not true. The “old man” is never said to be in us, but the flesh most certainly is. F. G. Patterson said: “Nor do I find that Scripture will allow us to say that we have the old man in us—while it teaches most fully that we have the flesh in us.”
Nor is it correct to speak of the “old man” as having appetites, desires, and emotions, as does “the flesh.” Oftentimes Christians will say things like, “The old man in us desires those things that are sinful.” Or, “Our old man wants to do this or that evil thing ... ” Such statements are confusing the old man with the flesh. H. C. B. G. said, “I know what a Christian means who loses his temper, and says it is ‘the old man,’ yet the expression is wrong. If he said it was ‘the flesh,’ he would have been more correct.”
The “Old Man” is Not Something That Has Died in the Believer
Some speak of the “old man” as being dead. But again, this misunderstanding suggests that it was something living in the believer, but has died. It is, rather, a character description of our old state, not a living entity that has died in us.
Hence, the “old man” is not a living thing in a person with sinful appetites, desires, and emotions, but an abstract term describing the corrupt state of the fallen race of man, which God has judged at the cross, and the believer has put off in identifying himself with the Christian confession.
We Are Not Told to Reckon the Old Man Dead
Since the "old man" refers to the corrupt state of the human race, and has been judged at the cross and put off by the believer, there is no exhortation in Scripture for Christians to reckon the “old man” dead (as people often say). This again, supposes that it is something living in us (i.e. the flesh), and that we need to regard it as not being so.
This does not mean that we don’t need to be exercised about allowing the fallen nature to act. Scripture says that we are to “reckon ourselves to be dead indeed unto sin” (Rom. 6:11). As mentioned earlier, every doctrinal truth is to have a practical bearing on our lives. The force of the verses that follow, in Ephesians 4, show that the believer is to no longer manifest the characteristics of the “old man” in his life, but rather, to manifest those of the “new.” This is the point of the exhortation in Ephesians 4.
The “Old Man” is Not Adam Personally
We would also add that the “old man” is not Adam personally, but what is characteristic of his fallen and corrupt race. To see the “old man” more clearly we must look at the fallen race under Adam as a whole, for it is unlikely that any one person would be marked by all the ugly features that characterize that corrupt state. For instance, one person in the fallen race may be characterized by being angry and deceitful, but he may not be immoral. Another person may not be known for losing his temper, nor for being deceitful, but he is terribly immoral. However, taking the race as a whole, we see all the ugly features that compose the “old man.”
The “Old Man” is Not Our Old Position Before God
Nor should we view the “old man” as our old Adam position before God before we were saved. Our old position is denoted in the term, “In Adam” (1 Cor. 15:22), and our new position, now that we are saved, is “In Christ” (Rom. 8:1). “In Christ,” means to be in Christ’s place before God. Christ has been accepted for us, and the measure of His acceptance is ours. We are as accepted as He is! Scripture confirms this, saying, “As He is, so are we in this world” (1 John 4:17).
In Paul’s epistles, our old condition is designated by the term, “In the flesh” (Rom. 7:5; 8:8-9), and our new condition by the term, “In the Spirit” (Rom. 8:9; Gal. 5:16, 25). However, while we are no longer “in the flesh,” the flesh is still in us and will operate if we don’t walk in the Spirit. And when it operates, it will manifest the ugly features of the “old man.”
THE NEW MAN
This term is found in Ephesians 4:24 and Colossians 3:10. Like the “old man,” the “new man” is also an abstract expression denoting the new order of moral perfection in the new creation race of men under Christ. The old man is characterized by being “corrupt” and “deceitful,” but the new man is characterized by “righteousness” and “holiness” (vss. 22-24). The “new man” is the new state that characterizes the new race of men under Christ. This new moral order of manhood first came into view “in Jesus” when He walked here in this world (vs. 21).
The “New Man” is Not Christ Personally
As the “old man” is not Adam personally, likewise the “new man” is not Christ personally, though His life characterized everything that the new man depicts. Mr. George Davison said, “The new man is not Christ personally, but it is Christ characteristically.” Every moral feature of the “new man” was seen in Him in perfection.
This new creation race of men did not begin until Christ rose from the dead to become its Head. As “the Firstborn from among the dead” (Col. 1:18), He has sent the Spirit of God into this world to link believers (“many brethren”) to Himself in the new creation race who are of that same order of manhood (Rom. 8:29). We are “all of one” with Him, being of the same order of manhood in this new race (Heb. 2:10-13). The “new man” is not exactly the same as “the one new man” in Ephesians 2:15, which refers to the union of believing Jews and Gentiles in one body to Christ in heaven. The “new man” is a description of that new moral order of manhood in the new creation race.
The “New Man” is Not the New Life in the Believer
As the “old man” is an abstract term, and not referring to a living thing in us with appetites and desires, likewise the “new man” is not something living in us. This is a widespread misunderstanding among Christians. Comments such as, “The new man in us needs an object to look to ... ” or, “We need to feed on things that will satisfy the new man,” are confusing the “new man” with our new life and nature, which quite definitely has desires and appetites.
Since the “new man” is patterned after the image of Him who created him (Col. 3:10), being part of the new creation race, we are fully able now to represent Christ here in this world. The features of the “new man” will be seen in us when we walk in the Spirit (Gal. 5:22-23). In order that we would manifest the characteristics of the “new man,” God has given us a perfect example in “Jesus” (Eph. 4:21) and the necessary power in “the Spirit” (Eph. 5:18). If we look at the life of Jesus as our pattern and are filled with the Holy Spirit, we will surely manifest these characteristics in our lives.
The Christian’s Separation From the Evil Order of the “Old Man” by Walking After the “New Man”
The emphasis of Paul’s exhortation in the latter verses of Ephesians 4 is that we would put into practice what is true in fact. If we have put off the “old man” and put on the “new man,” then let us be done with that old corrupt lifestyle and live after what characterizes the new man. Paul mentions a number of transitions that should naturally result in the life of the believer as he walks in “righteousness and true holiness.” They are:
Honesty instead of falsehood (vs. 25).
Unabating righteous anger against evil instead of indifference to evil (vss. 26-27).
Giving to others rather than stealing from them (vs. 28).
Speaking with grace to others rather than using corrupt communication (vs. 29).
Kindness rather than bitterness (vss. 31-32).
Tenderheartedness [compassion] rather than heat of passion (vss. 31-32).
Showing grace to others rather than being wrathful, clamorous, injurious, and malicious (vss. 31-32).
In Colossians 3, Paul mentions ten moral characteristics of the “new man” that should be seen in the saints as they exhibit the truth of “Christ in you, the hope of glory” (Col. 1:27).
Compassion (vs. 12).
Kindness (vs. 12).
Lowliness (vs. 12).
Meekness (vs. 12).
Longsuffering (vs. 12).
Forbearance (vs. 13).
Forgiveness (vs. 13).
Love (vs. 14).
Peace (vs. 15).
Thankfulness (vs. 15).
Some Practical Considerations
As mentioned earlier, it is the mind of God that there would be a continuation of the moral beauty of Christ in this world in the time of His absence through the members of His body. We can be exercised about whether we are manifesting Christ in our walk and ways. Our tendency is to be inconsistent in this in the various spheres of life. We are to manifest the features of the “new man” in our lives—not just in one sphere, but in all the spheres in which we move.
The children of Israel were to have a “ribbon of blue” on the borders of their garments (Num. 15:38-39). The color blue, in Scripture, is a type of what is heavenly. For us, it would mean that we are to manifest a heavenly character in our lives. Deuteronomy 22:12, tells us that those fringes were to be on “four corners” of their garments. This suggests, typically, the four different dimensions in which we live—our life at work or school, our life with our brethren in the assembly, our life at home with our family, and our personal life when we are alone. We can ask ourselves, “Is my life consistent on all these fronts?” Let us remember that the world is looking for hypocrisy in the Christian. Any little inconsistency is enough for them to cast their stones of criticism at Christ whom we represent.
Suppose that the character of our lives before the world when we go to school or work was written on a wall of a room, and the character of our lives before our brethren in the assembly was written on another wall of the same room, and how we behave at home with our families was written on another wall, and then what we do in our personal lives when we are alone was written on another wall. If someone came into that room and read what was written on those four walls, would they think that they were reading about four different people or the same person?
The "First Man" and the "Second Man"
This second couplet is found in 1 Corinthians 15:45-49. “And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening Spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy: the second man is the Lord from [out of] heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly.”
Like the first couplet, the “first man” and the “second man” are also racial terms, but they define the two races of men under Adam and Christ from a different perspective altogether. The “old man” and the “new man” are terms that focus on the contrasting moral orders connected with each race, whereas the “first man” and the “second man” are terms which focus on the natural and spiritual orders connected with each.
The race of men under the “first man Adam” is just that—the first. There were no other races of men on earth before Adam. This rules out the notion of Java man, Piltdown man, Neanderthal man, etc. The new creation race under Christ, the “Last Adam,” is also just that—the last. There will be no other races of men to follow. This rules out science fiction ideas that suggest there may be another race of men in the future.
There are three basic differences that mark the heads of the two races of men under Adam and Christ.
The first man Adam was “made” a living soul, being a creation of God; whereas Christ, the Last Adam, was not made; He is the Creator. (The words “was made” in connection with Christ are in italics, in verse 45, and are not in the Greek text).
The first man Adam received life, whereas Christ, the Last Adam, is a “quickening Spirit” who gives life to His spiritual progeny under Him in His new race (John 17:2; 20:22).
The order of manhood under Adam is “natural” (soulish) and “earthy,” but the order of manhood under Christ is “spiritual” and “heavenly” (vss. 46-47).
Some further specifics as to the “first” and “second” men are as follows:
THE FIRST MAN
The “old man” and the “first man” are terms used by the Apostle Paul to define two different aspects of the human race under Adam. The “old man” denotes the corrupt state of the fallen race, whereas the “first man” denotes what is natural and earthy in the race. Hence, they are not terms that can be used inter-changeably.
The “First Man” is Never Said to be Sinful
In Scripture, the “first man” is never said to be corrupt or sinful, while the “old man” is nothing but that. The “first man” is a term that focuses on the earthy and soulish side of the race under Adam—on what is purely natural in humanity. What is human and natural is not evil. For this reason, the “first man” is never said to be “crucified” with Christ or having come under the judgment of God, as is the case with the “old man” (Rom. 6:6).
The creation of man after the first order has many attributes of God Himself, for he was created in His “image” and after His “likeness” (Gen. 1:26). For instance, man has a definite personality with likes and dislikes. He also has feelings and reasoning powers, etc. Natural graces and intellect are not evil, but are part of the makeup of a human being. God has not brought this into judgment, for it came forth from His own hand in creation. It is the same with our bodies; they are never said to be evil. As mentioned earlier, the KJV translates Philippians 3:21, “Our vile bodies,” but this is not the best translation, for what God has created is not vile. If our bodies were vile in the modern sense of the word, we would never be asked to present them to God as a living sacrifice (Rom. 12:1). Similarly, the material creation that has come forth from the hand of God is never said to be evil. It has become unclean through the effects of sin and will need cleansing (Job 15:15; 25:5; Heb. 9:23), and some day it will be folded up and replaced with a new heaven and earth (Heb. 1:10-12; Rev. 21:1). But it is not said to be judged by God, as is man in the flesh.
While what is natural in the “first man” is not said to come under the judgment of God, that whole order of manhood has been superseded by another order of manhood under Christ that is superior. This is the force of the word “afterward” in 1 Corinthians 15:46. Hence, the first man has been set aside and replaced by the new order of manhood under Christ. Christians are part of that new race now, and are waiting to bear the image of the second physically (1 Cor. 15:49).
THE SECOND MAN
The Lord is the “second Man” and the “Last Adam.” As the “second Man,” His humanity was of an entirely new origin, being conceived of the Holy Spirit through a virgin (Luke 1:35). There was a union of the divine and human natures (yet sin apart) that formed this new order of humanity as seen in Christ. When the Lord rose from the dead, He became the Head of the new race of men as the “Last Adam.” This race is characterized by what is “spiritual” rather than by what is “natural.” It is:
Heavenly in origin (vs. 47).
Heavenly in character (vs. 48).
Heavenly in destiny (vs. 49).
The Lord did not bring His humanity down from heaven when He came into this world; it was He who was “from heaven”—that is, He was a heavenly Person. Note also: verse 48 says we “are” heavenly. We are waiting for our bodies to bear the image of the heavenly, when the Lord comes (vs. 49), but we don’t have to wait to be heavenly—we are heavenly creatures now (vs. 48). As part of this new heavenly race, we are to value everything that bears its stamp, and to cultivate those heavenly graces and qualities in our lives and in the assembly.
Some Practical Considerations
Since we are part of this heavenly new creation race, which has superseded the first race under Adam, we are to walk as such. Being heavenly creatures, we need to be careful not to introduce anything of the first order of man into the sphere of the new. What is of the first man should not intrude into divine things. To think merely on earthly and natural lines is to walk beneath what we are as heavenly beings. Natural graces, human intellect, human sentiment, etc. are not evil, but these things emanate from the first man and have no place in the assembly. The intrusion of these natural things was a problem in the Corinthian assembly. In fact, in this very chapter (1 Corinthians 15), Paul was dealing with this. The Corinthians were, with their human intellect, trying to understand “how” the dead were raised (vs. 35). Since they couldn’t figure it out, some of them didn’t believe that there was a resurrection of the dead.
We can apply human intellect and reason in the things of God, and it will surely lead us into error. Have we not sat in care meetings and listened to human ideas and opinions—well-meaning as they may be? Such intrusions ought not to be used in the spiritual realm, where the Word of God is to be our sole guide.
To bring music into the worship of God in a Christian assembly would be an intrusion of the “first man” in the things of God. Human skill, in playing beautiful music, is a natural thing. It is acceptable in its place, but it doesn't belong in the realm of spiritual things in the assembly. On the other hand, to put oneself forward with pride and vainglory is a characteristic of the “old man,” and it certainly has no place in the assembly either.
Human sentiment and emotion, which emanates from the first man, can affect our actions in the assembly and lead us contrary to the Word of God. An example would be someone affectionately hugging a person who has been excommunicated for some evil (whom Scripture says we are not to have fellowship with) because they feel sorry for that person.
Moreover, what is decent and respectful in the “first man” can be countenanced and given a place in the assembly. There is a tendency to value a brother who has natural charm, grace, and intellectual powers, rather than to value him for his spiritual qualities.
The "Outward Man" and the "Inward Man"
This couplet is found in 2 Corinthians 4:16, “For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day.” Paul is speaking about what sustains the minister in the path of service and testimony. He and his co-workers were being continually subjected to the dangers of persecution. They lived but a step from death at any moment. Naturally, this was wearying as it went on day after day, but he explains that they were sustained by God in those trying circumstances.
THE OUTWARD MAN
Paul puts the renewal of the “inward man” in contrast to the perishing of the “outward man.” The outward man is a term that he uses to denote our physical bodies. They are slowly perishing because they are mortal and have been affected by sin. Age, pain, the rigours of persecution, tribulation, and labour, wear away our bodies—the “outward man.” But the Apostle tells us that he had something greater to look forward to—the glory—and so do we.
THE INWARD MAN
If the “outward man” refers to our physical bodies, the “inward man” would be our souls and spirits (vs. 16; Rom. 7:22; Eph. 4:16). Our bodies can be renewed in a measure by food and sleep, but even this is a losing battle. If the Lord does not come in our lifetime, our bodies will eventually succumb to a complete breakdown in death. On the other hand, the “inward man” is renewed by the power of the Holy Spirit through communion with divine Persons. Prayer and the Word of God are the vehicles that God uses to rejuvenate the “inward man.”
As we continue in the path, our bodies will get weaker as we get older, but the “inward man”—the soul and spirit—will get stronger, if we walk with the Lord. On one hand we have our “affliction” of perishing bodies and on the other hand we have the “glory.” It is striking that Paul speaks of our affliction as being “light” and the glory as a “weight.” This is an intended contrast. At times we may have thought that our affliction was very heavy indeed, but in comparison to the weight of glory, it is not much at all. Elsewhere Paul said, “For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in [to] us” (Rom. 8:18).
Some Practical Considerations
Even though our “outward man” may be perishing, Paul mentions three things that will sustain us in the path of faith and service (2 Cor. 4:16-18). These things sustained him and his companions and they will sustain our spiritual life too. In fact, there is nothing else that will. Therefore, it is vital that these three things be found in our lives. They are:
First—The Daily Renewal of Our Souls Through Prayer and Meditation in the Word
(Vs. 16)
If Paul and his co-workers neglected the importance of this daily renewal of the souls, they would not have been able to keep going in the path of service. They are not alone; if we neglect a daily renewal of our souls we will not be able to carry on either. If we do not have this in our lives, we are going to lapse back into the world. It is the believer’s spiritual lifeline.
Second—Knowing that the Afflictions and Hardships We Endure in the Path Are Working For Our Eternal Profit
(Vs. 17)
The afflictions we experience in the path are being used of God to break down the will of the flesh and to teach us submission to His divine will. Trials taken from the hand of God, in a right spirit, will form something profitable in us for eternity. We ought to prize that and be willing for everything the Lord allows in our lives in the way of affliction. The rewards that the Lord gives at His judgment seat are for the kingdom, but capacity, which is presently being formed in the saints, will be taken on into eternity (Luke 10:42; 2 Cor. 4:17).
Third—Keeping Our Eye Fixed on Invisible Things That Are Eternal
(Vs. 18)
To the man of the world this is nonsense. He asks, “How can anyone look at invisible things?” But it is with the eyes of our hearts that we look at those things. Scripture says that faith sees unseen things (Heb. 11:1). If our eyes get off the eternal goal before us, and look at the things of the world, we will surely faint by the way. But if eternal things have a place in our daily lives, we will “faint not.”
The "Natural Man" and the "Spiritual Man"
The terms having to do with “natural” and “spiritual” men are found in 1 Corinthians 2:14-15. “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. But he that is spiritual judgeth [discerns] all things, yet he himself is judged [discerned] of no man.” This couplet contrasts men who do not have the Spirit of God with those who do.
THE NATURAL MAN
The “natural man” is a term used to describe man in his lost condition apart from the new birth. Without the new life and the indwelling Spirit, he does not have an inward faculty to process and understand spiritual concepts and truth. Therefore, he is completely devoid of understanding the divine revelation. Nor can he by his own searching find out God (Job 11:7). In this condition, the “natural man:”
Cannot “see” (John 3:3).
Cannot “enter” (John 3:5).
Cannot “receive” (John 3:27, 32).
Cannot “come” (John 6:44, 65).
Cannot “tell” [understand] (John 8:14).
Cannot “hear” (John 8:43, 47).
Cannot “please God” (Rom. 8:8).
In verse 9 of this chapter, Paul quotes from Isaiah to show that men have three main ways of learning: the “eye”—observation, the “ear”—tradition (listening to things that have been handed down by previous generations), and the “heart”—intuition (by the instincts of the heart). But these three methods in themselves are not enough to apprehend divine subjects and to find the true wisdom of God. Note: the passage that he quotes is in the negative. It says, “Eye hath not seen, nor ear heard, neither have entered into the heart of man...” Hence, the truth of God is not discovered by the natural senses of man, regardless of how keen they may be in an individual. It requires an action of the Spirit of God.
THE SPIRITUAL MAN
The “spiritual” man is a believer who is born of God and indwelt with the Spirit but who also lives under the control of the Spirit. As a result, the Spirit of God illuminates his soul, and he is capable of understanding God’s revelation in His Word. The Spirit of God gives him the capacity to think on spiritual terms and to know the truth, and thus he is instructed in “the mind of Christ” (vs. 16).
Some Practical Considerations
Knowing that we are totally dependent on the Spirit of God to know the truth should make us thankful for His operations in us. However, while every Christian has the indwelling Spirit, that in itself is not enough to enable him to discern the truth. There are many believers (who have the Holy Spirit) who are thoroughly confused when it comes to the truth. The Christian must be “filled with the Spirit” and be in communion with the Lord in order to get the practical benefit of the Spirit’s presence (Eph. 5:18). And let us remember that today’s filling will not do for tomorrow. We need to be:
“Daily” searching the Scriptures (Acts 17:11).
“Daily” crying out to God in prayer (Psa. 86:3).
“Daily” taking up our cross and following Christ (Luke 9:23).
The "Carnal" Man and the "Perfect" Man
In 1 Corinthians 2:6 the Apostle says, “Howbeit we speak wisdom among them that are perfect.” And then, in 1 Corinthians 3:1-3, he says, “And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able, for ye are yet carnal.” While these two terms are not found in the same verse, they appear to be another contrast where Paul compares the state and maturity of Christians.
THE CARNAL MAN
“Carnal” means “fleshly.” It indicates a state of being governed by the flesh rather than by the Spirit. A “carnal” man could even be a Christian who has the Spirit of God, but doesn’t live according to the Spirit. A carnal Christian will be stunted in his spiritual growth. This was the problem with many of the Corinthians.
There are three times when the Apostle Paul speaks of a babe in an undesirable way. Many of the Jewish believers were still in that state because they had not let go of the forms and rituals of earthly religion—Judaism (Heb. 5:11-14). Likewise, a believer who clings to an outward, formal, religious order in Christendom will also be hindered in his growth. Then in Ephesians 4, Paul speaks of Christians remaining as “babes” through not availing themselves of the gifts given to the Church from Christ the Head in heaven (Eph. 4:14 – J. N. Darby Trans.). The purpose of these gifts is to help the saints to understand the truth and to walk according to it. Then there were the Corinthians who were “babes” for another reason—carnality in following men (1 Cor. 3:1-2). None of these, of course, are commendable. The only time spiritual babyhood is acceptable is when a person is young in the faith, being newly saved (1 John 2:18-27).
THE PERFECT MAN
“Perfect,” carries the thought of “maturity” or “full growth.” A “perfect” man isn’t one who never makes a mistake, but a believer who has one object in His life—Christ (Phil. 3:13-15). When the Lord comes, we will be made “perfect” in every sense of the Word. We will no longer have the flesh, and hence, will no longer fail in any way (Phil. 3:12; Heb. 11:40; 12:23). But until that time, God’s desire is that we would spiritually “come in [into] the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ: that we henceforth be no more children [babes]” (Eph. 4:13-14).
Paul’s habit was to speak the wisdom of God “among them that are perfect” (1 Cor. 2:6). Remarking on this verse, Hamilton Smith said, “The term [“perfect”] does not simply designate a believer in contrast to a sinner. It is used rather to describe a full-grown, mature believer in contrast to those whom the Apostle speaks of as babes.” It means that Paul sought to reach those in his audience who were going on spiritually. If they received his doctrine and were built up by it, they in turn could give it to the others when they were able to receive it. Paul instructed Timothy to do the same. He was to give the truth to “faithful men” who would teach others also (2 Tim. 2:2). While the majority of the Corinthians were “babes” because of their carnality, there were some who were “perfect” in this sense. 1 Corinthians 16:15-18 indicates this. It was to such that Paul sought to communicate the “meat” of the truth, but to the “babes” he fed them with “milk” only.
A Scriptural Profile of the Perfect (Full-grown) Man
He has one interest in life—Christ (Phil. 3:13-15).
He takes meat, and not milk only (Heb. 5:11-12).
He walks in separation from the world (2 Cor. 6:14-17).
He judges himself (2 Cor. 7:1).
He has left Judaism and all its Judaistic principles (Heb. 6:1-4).
He is governed by simple obedience (1 John 2:5).
He has a deeper, wider love for others (1 John 4:11-12).
He is less anxious in trial (James 1:2-4).
He controls his tongue (James 3:2).
He is generous with his possessions (Matt. 19:21).
He keeps in step with his brethren (John 17:21-23).
His service is according to the mind of God (Heb. 13:21).
Some Practical Considerations
We may wonder why it is that some Christians after getting saved, make rapid progress in divine things, while others seem to progress more slowly with many ups and downs. If we had it marked on a chart, the line would be almost vertical for some, while for others it would waiver up and down. Some imagine that it’s because we all have different levels of intelligence. Others will say that it has to do with whether you are studious or not—often excusing themselves by saying that they are not readers. And then some think that you need to have a gift for it, and not all Christians have that gift. But these are not the reasons why some grow faster than others.
Someone said that spiritual growth is like building a fire. You can set the kindling in such a way that when you light the fire, it really catches hold and burns well. But you can also arrange the kindling in a haphazard way so that the fire doesn’t get going very well. It is just the same in the things of God. We need to have certain principles in place in our lives so that the Spirit of God can take the truth of God and apply it to our hearts and consciences to create real growth. Since there is a parallel between natural growth and spiritual growth, we need to have the following things in place in our lives:
Good food—Feeding on Christ in the Word of God (1 Peter 2:1-2).
Fresh air—Breathing the heavenly atmosphere of communion with God the Father and the Son (John 14:23).
Regular exercise—Self-judgment through which every fleshly thing is removed from our lives (1 Tim. 4:7).
An environment free of contamination—Christian fellowship in separation from the world (2 Cor. 6:14-17; Acts 4:23; 2 Tim. 2:22).
A "Wretched Man"and a "Man in Christ"
In Romans 7:24, Paul says, “O wretched man that I am! Who shall deliver me from the body of this death?” And then in 2 Corinthians 12:2 he says, “I knew a man in Christ ... ” These two terms appear to be in contrast to one another, and we will take them up in this way. The “wretched man” defines a person lacking deliverance, and “a man in Christ” is one who knows deliverance in Christ.
A WRETCHED MAN
The “wretched man,” in Romans 7:14-25, is a born again soul who is not yet resting in faith on the finished work of Christ. He, therefore, is not in the full Christian position before God, nor does he have the indwelling Spirit (Rom. 8:9).
In this passage, the Apostle describes an earnest soul in this state, who is trying to keep the flesh under control and to live a holy life, but failing miserably (vss. 18-21). He has two natures, which are depicted in the “I” that delights to do good (vs. 22) and the “I” that does evil (vs. 23); but he lacks the power to “perform that which is good.” When a soul is burdened with the desire to be holy but feels powerless, he becomes filled with dismay and wretchedness. He hates the evil that he does, being unable to restrain the flesh. He lacks deliverance because he is looking within himself for the power.
While in this wretched state, a person will often make the most destructive mistake of turning to the law for deliverance. Assuming that the law is the answer, the person will set it before his soul as a standard for his life. If it is not the Law of Moses, it will be some self-imposed standard of holiness. But either way, it is not the way of deliverance. As a result, he only makes himself more miserable. God will provide it in the Person of His Son, the Lord Jesus Christ, but he must first learn the lesson that the power for deliverance is not found in himself.
A MAN IN CHRIST
Romans 8:1, says, “There is therefore now no condemnation to them which are in Christ Jesus.” Here the Apostle describes the full Christian position of “a man in Christ.” The chapter unfolds the normal Christian state of being “in the Spirit” (vs. 9), and “led by the Spirit” (vs. 14). The struggle as depicted in chapter 7 is over, and the believer is seen as having a present deliverance from sin within (vss. 1-4), and awaiting a future deliverance from the presence of sin all around him—at the Lord’s coming (vss. 18-23).
Deliverance from the miserable state in Romans 7 into the happy state of Romans 8 does not come until the person’s self-confidence and self-hope is shattered and he looks outside of himself for deliverance from the lusts of his sin-nature. Note, he does not say, “O wretched man that I am, WHAT shall deliver me ... ?” He says, “O wretched man that I am! WHO shall deliver me ... ?” (vs. 24) This shows that deliverance is not found in a philosophy or in a self-help program, but in a Person—the Lord Jesus Christ. It’s significant that all the while the man struggles with the flesh, as seen in Romans 7, the Spirit of God is not once mentioned. But the moment he looks away from himself to a Deliverer and sees his place “in Christ,” the Spirit of God is mentioned many times, as noted in Romans 8. The man in Romans 8 is seen as sealed with the Spirit and in the full Christian position and is enjoying a state of peace and deliverance.
Second Corinthians 12:1-3 describes the state of “a man in Christ” who knows deliverance in his soul and is enjoying communion with God. The wretched man is occupied with himself (Rom. 7:14-24). “I,” “me,” “my,” are mentioned some 40 times! But the man in Christ is so thoroughly occupied with Christ and heavenly things that he has lost track of himself. He was not conscious of whether he was in the body or out of it! The woman in Luke 13:11 is a picture of one in the wretched condition. She was “bent” over, and as a result, all she could see was herself. But when the Lord touched her, she was lifted up and able to look into His face. Consequently, she no longer saw herself.
Some Practical Considerations
While the struggle in Romans 7:14-25 is technically not a Christian experience, many Christians experience it in a modified form. We say modified because the man described in Romans 7 is viewed as not having the Holy Spirit, which is normal to every true Christian. The struggle with the flesh that Christians often experience is more properly described in Galatians 5:16-17. It says, “For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.” This is referring to a Christian who has the Spirit but isn’t walking “in the Spirit” (vs. 16). The struggle in Romans 7 is between the flesh and the new nature in a child of God, whereas the struggle in Galatians 5 is between the flesh and the Spirit in a believer who is not walking in the Spirit. (Nor should we connect the spiritual struggle in Ephesians 6:10-18 with that in Galatians 5. They are different. Ephesians 6 describes a struggle that results when a Christian walks in the Spirit, whereas Galatians 5 is a struggle that results when he doesn’t walk in the Spirit.)
We all know too well what it is to have a lack of spiritual power and not be able to say no to sin in our lives, even though we have the Spirit in us. Why is this so? Because: It’s one thing to have the Spirit of God in us, and it’s quite another to have Him there acting for us in a present on-going way. The sovereign side of deliverance is the gift of the Spirit, but the responsible side of it is that we must let the Spirit fill us so that His power will be present to keep the flesh down.
In Romans 8:5-13, Paul explains that there are two domains, or spheres, in which a person can live: a sphere that pertains to “the flesh” and a sphere that pertains to “the Spirit.” He says, “They that are after the flesh do mind the things of the flesh” (vs. 5a). To “mind” something means “to pay attention to it.” He doesn’t go into specifics as to what these things are, but we all know what kind of things the flesh goes in for. This is the sphere where the lost man lives: he knows no other domain. But it’s possible for Christians to live in that sphere too.
Then he says, “They that are after the Spirit [do mind] the things of the Spirit” (vs. 5b). This is the sphere where God intends the Christian to live. Again, Paul doesn’t give us specifics as to what these things are. Simply put, they are those things that have to do with the interests of Christ. It would be studying the Scriptures, praying, singing hymns that make melody in our hearts, going to Bible meetings, calling or writing to fellow Christians to encourage them, visiting people with a word of encouragement, sharing the gospel, passing out gospel tracts, doing good works for necessary uses, etc.
The point the Apostle is making here is that these two spheres are exactly the opposite of each other. Their interests are poles apart. One serves the interests of self, and the other the interests of Christ. A road, so to speak, branches out from each that leads away from the other. One leads to what is truly “life and peace,” and the other leads to “death” (vs. 6).
Then in verses 12-13, Paul draws a sobering conclusion, “For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify [put to death] the deeds of the body, ye shall live.” His point here is that we can choose which sphere we want to live in. He says, “If ye live after the flesh, ye shall die.” This is a solemn word. If we choose to live in the sphere of the flesh, it will lead to moral death in our lives. The way that Paul uses death here is different from most other places in the Bible. The Apostle is not talking about physical death, but moral death in the believer’s life, which inevitably results in failure. Death, as we know, always carries the idea of separation. In this verse, it refers to a separation, or a breach, in our link of communion with God. The point here is simple; if we live in the sphere of the flesh we can expect that it is going to bring forth death. But he also says, “If ye through the Spirit do mortify [put to death] the deeds of the body, ye shall live.” This means that if we chose to live in the sphere of the Spirit, we will have plenty of power to live a holy life for the glory of God. This is what it is to be filled with the Spirit (Eph. 5:18). It means that if we live in the right sphere, the flesh will not get a foothold on us. In Galatians 5:16, Paul speaks of the same thing, saying, “Walk in the Spirit, and ye shall not fulfil the lust of the flesh.”
The reason that we lose the battle to this inward enemy is that we spend too much time in the wrong sphere, minding the things of the flesh. We may ask ourselves, “In which of these two spheres do I live? What primarily occupies my life? Is it those things that pertain to the interests of Christ, or is it fleshly things?” It’s been said that “if we pamper the flesh, we will hamper the Spirit.” Therefore, it is time that we started living in the right sphere, and experienced the power of God and joy of Christian living in our lives.
Summary of Paul's Twelve Men
The “old man”—an abstract term describing the corrupt moral state of the fallen race of Adam.
The “new man”—the new moral order of perfection in the new creation race under Christ.
The “first man”—the natural and earthy condition of the human race under Adam.
The “second man”—the spiritual order of humanity in the new creation race under Christ.
The “outward man”—the human body.
The “inward man”—the human soul and spirit.
The “natural man”—a lost person apart from the new birth.
The “spiritual” man—a believer, born of the Spirit, sealed with the Spirit, and governed by the Spirit.
The “carnal” man—a person governed by the flesh.
The “perfect man”—a mature Christian.
A “wretched man”—a believer who lacks deliverance.
A “man in Christ”—a believer who knows his position in Christ and practical deliverance in his soul.