A.-Our language does not admit of the fine distinctions of that employed by the Spirit of God in Scripture. In Eph. 4 you find the “new man” is expressed by a totally different word from that used in Col. 3:1010And have put on the new man, which is renewed in knowledge after the image of him that created him: (Colossians 3:10). French has its “nouveau” and “neuf,” as perhaps other languages. The Greek has “καινός” (kainos), and “νέος” (neon). In English we have but one word for all. Yet when we say, “That is quite a new fashion,” we mean one that has never appeared before. When we say. “That is new fruit,” “new wine,” we mean that it is new of the sort, but that it has often been before; as, fruit of this year, &c.
Now, Ephesians speaks of the former; a “new man,” which is not Adam in innocence, nor Adam righteous by the law, but a totally new sort of man, which had not been before at all as we read, “Created in righteousness and true holiness” (or “holiness of truth”). This word “new” is used for the “new bottles” (Matt. 9, Luke 5), into which the new wine must be put, &c. The way in which the Lord will drink the wine cup “new,” or anew in His Father’s kingdom—i.e., in a new and heretofore unrivaled manner of heavenly joy (Matt. 26). So “a new commandment I give unto you” (John 13). “A new creation” (2 Cor. 5). “Behold, I make all things new,” and “I beheld a new heaven and a new earth,” &c. (Rev. 21). Special care is taken when the thing is totally new, and appears for the first time, that this word (καινός) is used.
Not so the “new” of Col. 3:1010And have put on the new man, which is renewed in knowledge after the image of him that created him: (Colossians 3:10); for there we have not the new man as to his genus, but the putting on practically the new man (because we have absolutely put him on, by the death and resurrection of Jesus), i.e., the practical life in which we live here below. Yet even while this is the case, the word “renewed” is made up of the first new (τὸν ἀνακαινούμενον), so that while the practice of the new man is the great thought, care is taken to show that it is that of a totally new sort of man which we have put on.
In short, the two words are characteristic of the Epistles in which they are found. In Eph. 4 it is a “new man” in contrast to the old and all that went before. In Col. 3 it is the practical new life in which we live, though care is taken to show by the word “renewed” that it is an entirely new thing; first formed of God, and then constantly renewed into His likeness by the practical judgment of evil within, and God’s nature taking its place in us more fully, by this putting off the old man and his deeds, and our deepening in the knowledge of Him as light and love.
The word “knowledge” (ἐπίγνωσις), too, is very striking here. It is not the same as that used for “knowledge” (γνῶσις) in other parts of Scripture. It means full personal knowledge; that by which I recognize a person, as I say “I know that man,” as one I have met before. It is knowledge meditated upon and known subjectively in the soul. See Col. 1:99For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding; (Colossians 1:9), where the same word is used for the knowledge of His will, and in v. 10, where you find it used for “growing by the true knowledge of God,” as the passage should read.
There is a fine example of the use of these two words in 2 Peter 1:55And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; (2 Peter 1:5) and 8. He desires (v. 5) that we may add “to virtue knowledge,” &c. (γνῶσις), and in v. 9, that thus we shall not be barren in the knowledge, or full knowledge (ἐπίγρωσις), of our Lord Jesus Christ. The former was the knowledge received, as objectively presented to the soul; the latter was the same knowledge meditated upon and known subjectively. This is one of the beautiful touches of God’s hand in Scripture through the pen and heart of an uneducated fisherman of Galilee!
I do not pretend to give a critical exposition in noting these words, but to present what has interested me as so characteristic as to their use in Scripture.
Q.- “In the day that thou eatest thereof thou shalt sturdy die.” What death was meant?
A.-Physical death of the body. The margin reads, “dying thou shalt die.” “By one man sin entered into the world, and death by sin,” &c. The seeds of death of the body were laid in the man when the condition was broken, through which he held his blessings from God. His physical condition became subject to death, which eventually feeds upon him. This goes no further than the body. “After this, the judgment,” was not yet spoken, though always true. The only thing that goes beyond government of God in this world in Gen. 3 is the sentence, “So he drove out the man.” This exclusion from the presence of God and all good went farther a long way. Total exclusion from His presence forever we find in the description of those shut out from God and the sphere and blessing in Rev. 22:1515For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. (Revelation 22:15), “For without are dogs,” &c. Such find their place in “the lake of fire which burneth with fire and brimstone, which is the second death” (Rev. 21:55And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. (Revelation 21:5)).
Q.-Why was the serpent (Num. 21) made of brass? What brass? There was none then. What may be the teaching of it, whatever it may be?
A.-It is “copper” or native brass not what we term the latter, which is a mere alloy of copper and zinc of considerably little comparative value compared with copper.
I think we learn its typical import from the symbolic meaning of copper (brass), as used in making the brazen altar and the like. While gold symbolizes the righteousness of God, brass’ is typical of that righteousness in which God deals with man as a responsible being. Thus in a “serpent” we have portrayed the subtlety of sin—Christ was made “sin for us” (2 Cor. 5:2121For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. (2 Corinthians 5:21)), and “of brass,” Christ bearing the responsibility of man in judgment, as lifted up on the cross. The mercy seat was gold.
Q.—What is the “Reproach of Egypt” being rolled away, in its typical application to Christians?
A.-They are heavenly men, and it is a reproach to such that the ways of Egypt (man in nature and under Satan’s power), out of which they have been taken by redemption, should be seen in them. In Jordan (typically considered) we have our being dead and risen with Christ, and introduced into heavenly places in Him. Circumcision then followed (Josh. 5): it never was done in the wilderness. There, we may walk in grace and faithfulness, but the moment we are “heavenly,” another thing comes in. Thus it should be plainly seen that we are dead and risen with Christ, and that we bear the marks of our heavenly citizenship, every trace of Egyptian bondage having been clean rolled away.
Suppose you see one who is a Christian running after the world, and the fashions and follies of the town: Well, you say, you may be dead and risen with Christ, but you had better go to Gilgal and have that reproach to His name rolled away by the practical putting to death of your members.