And that ye put on the new man, which after God is created in righteousness and true holiness.'--Eph. 4:24.
WE had occasion to remark in a former sermon that Paul regards this and the preceding clauses as the summing up of the truth in Jesus'; or, in other words, he considers the radical transformation and renovation of the whole moral nature as being the purpose of the revelation of God in Christ. To this end they have heard Him.' To this end they have learned Him.' To this end they have .been taught in Him,' receiving, by union with Him, all the various processes of His patient discipline. This is the inmost meaning of all the lessons in that great school in which all Christians are scholars, and Christ is the teacher and the theme, and union to Him the condition of entrance, and the manifold workings of His providence and His grace the instruments of training, and heaven the home when school time is over--that we should become new men in Christ Jesus.
This great practical issue is set forth here under three aspects--one negative, two positive. The negative process is single and simple--put off the old man.' The positive is double--a spiritual renewal' effected in our spirits, in the deep centre of our personal being, by that Divine Spirit who, dwelling in us, is the spirit of our minds'; and then, consequent upon that inward renewal, a renovation of life and character, which is described as being the putting on,' as if it were a garment, of the new man,' created by a divine act, and consisting in moral and spiritual likeness to God. It is not necessary to deal, except incidentally, with the two former, but I desire to consider the last of these--the putting on of the new man--a little more closely, and to try to bring out the wealth and depth of the Apostle's words in this wonderful text.
The ideas contained seem to me in brief to be these--the great purpose of the Gospel is our moral renewal; that moral renewal is a creation after God's image; that new creation has to be put on or appropriated by us; the great means of appropriating it is contact with God's truth. Let us consider these points in order.
Now, of course, there are other ways of stating the end of the Gospel. This is by no means an exhaustive setting forth of its purpose. We may say that Christ has come in order that men may know God. We may say that He comes in order that the Divine Love, which ever delights to communicate, may bestow itself, and may conceive of the whole majestic series of acts of self-revelation from the beginning as being--if I may so say--for the gratification of that impulse to impart itself, which is the characteristic of love in God and man. We may say that the purpose of the whole is the deliverance of men from the burden and guilt of sin. But whether we speak of the end of the Gospel as the glory of God, or the blessedness of man, or as here, as being the moral perfection of the individual or of the race, they are all but various phrases of the one complete truth. The Gospel is the consequence and the manifestation of the love of God, which delights to be known and possessed by loving souls, and being known, changes them into its own likeness, which to know is to be happy, which to resemble is to be pure.
The first thing that strikes me about this representation of our text is the profound sense of human sinfulness which underlies it.
The language is utterly unmeaning--or at all events grossly exaggerated--unless all have sinned, and the nature which belongs to men universally, apart from the transforming power of Christ's Spirit, be corrupt and evil. And that it is so is the constant view of Scripture. The Bible notion of what men need in order to be pure and good is very different from the superficial notions of worldly moralists and philanthropists. We hear a great deal about culture,' as if all that were needed were the training and strengthening of the nature, as if what was mainly needed was the development of the understanding. We hear about reformation' from some who look rather deeper than the superficial apostles of culture. And how singularly the very word proclaims the insufficiency of the remedy which it suggests! Re-formation' affects form and not substance. It puts the old materials into a new shape. Exactly so, and much good may be expected from that! They are the old materials still, and it matters comparatively little how they are arranged. It is not re-formation, but renovation, or, to go deeper still, regeneration, that the world needs; not new forms, but a new life; not the culture and development of what it has in itself, but extirpation of the old by the infusion of something new and pure that has no taint of corruption, nor any contact with evil. Verily, I say unto you, ye must be born again.'
All slighter notions of the need and more superficial diagnoses of the disease lead to a treatment with palliatives which never touch the true seat of the mischief. The poison flowers may be plucked, but the roots live on. It is useless to build dykes to keep out the wild waters. Somewhere or other they will find a way through. The only real cure is that which only the Creating hand can effect, who, by slow operation of some inward agency, can raise the level of the low lands, and lift them above the threatening waves. What is needed is a radical transformation, going down to the very roots of the being; and that necessity is clearly implied in the language of this text, which declares that a nature possessing righteousness and holiness is a new man' to be put on' as from without, not to be evolved as from within.
It is to be further noticed what the Apostle specifies as the elements, or characteristics of this new nature--righteousness and holiness.
The proclamation of a new nature in Christ Jesus, great and precious truth as it is, has often been connected with teaching which has been mystical in the bad sense of that word, and has been made the stalking horse of practical immorality. But here we have it distinctly defined in what that new nature consists. There is no vague mystery about it, no tampering with the idea of personality. The people who put on the new man are the same people after as before. The newness consists in moral and spiritual characteristics. And these are all summed up in the two--righteousness and holiness. To which is added in the substantially parallel passage in Colossians, Renewed in knowledge after the image of Him that created Him,' where, I suppose, we must regard the knowledge' as meaning that personal knowledge and acquaintance which has its condition in love, and is the foundation of the more purely moral qualities of which our text speaks.
Is there, then, any distinction between these two? I think there is very obviously so. Righteousness' is, I suppose, to be understood here in its narrower meaning of observance of what is right, the squaring of conduct according to a solemn sovereign law of duty. Substantially it is equivalent to the somewhat heathenish word morality,' and refers human conduct and character to a law or standard. What, then, is holiness'? It is the same general conduct and character, considered, however, under another aspect, and in another relation. It involves the reference of life and self toGod, consecration to, and service of Him. It is not a mere equivalent of purity, but distinctly carries the higher reference. The obedience now is not to a law but to a Lord. The perfection now does not consist in conformity to an ideal standard, but in likeness and devotion to God. That which I ought to do is that which my Father in heaven wills. Or, if the one word may roughly represent the more secular word morality,' the other may roughly represent the less devout phrase, practical religion.'
These are new,' as actually realised in human nature. Paul thinks that we shall not possess them except as a consequence of renovation. But they are not new' in the sense that the contents of Christian morality are different from the contents of the law written on men's hearts. The Gospel proclaims and produces no fantastic ethics of its own. The actions which it stamps in its mint are those which pass current in all lands--not a provincial coinage, but recognised as true in ring, and of full weight everywhere. Do not fancy that Christian righteousness is different from ordinary goodness,' except as being broader and deeper, more thorough-going, more imperative. Divergences there are, for our law is more than a republication of the law written on men's hearts. Though the one agrees with the other, yet the area which they cover is not the same. The precepts of the one, like some rock-hewn inscriptions by forgotten kings, are weathered and indistinct, often illegible, often misread, often neglected. The other is written in living characters in a perfect life. It includes all that the former attempts to enjoin, and much more besides. It alters the perspective, so to speak, of heathen morals, and brings into prominence graces overlooked or despised by them. It breathes a deeper meaning and a tenderer beauty into the words which express human conceptions of virtue, but it does take up these into itself. And instead of setting up a righteousness' which is peculiar to itself, and has nothing to do with the world's morality, Christianity says, as Christ has taught us, Except your righteousness exceed the righteousness of the scribes and Pharisees, ye shall not enter into the kingdom of God.' The same apostle who here declares that actual righteousness and holiness are new things on the earth, allows full force to whatsoever weight may be in the heathen notion of virtue,' and adopts the words and ideas which he found ready made to his hands, in that notion--as fitly describing the Christian graces which he enjoined. Grecian moralists supplied him with the names true, honest, just, and pure. His righteousness' accepted these as included within its scope. And we have to remember that we are not invested with that new nature, unless we are living in the exercise of these common and familiar graces which the consciences and hearts of all the world recognise for lovely' and of good report,' hail as virtue,' and crown with praise.'
So, then, let me pause here for a moment to urge you to take these thoughts as a very sharp and salutary test. You call yourselves Christian people. The purpose of your Christianity is your growth and perfecting in simple purity, and devotion to, and dependence on, our loving Father. Our religion is nothing unless it leads to these. Otherwise it is like a plant that never seeds, but may bear some feeble blossoms that drop shrunken to the ground before they mature. To very many of us the old solemn remonstrance should come with awakening force--Ye did run well, what did hinder you?' You have apprehended Christ as the revealer and bringer of the great mercy of God, and have so been led in some measure to put your confidence in Him for your salvation and deliverance. But have you apprehended Him as the mould into which your life is to be poured, that life having been made fluent and plastic by the warmth of His love? You have apprehended Him as your refuge; have you apprehended Him as your inward sanctity? You have gone to Him as the source of salvation from the guilt and penalties of sin; have you gone to Him, and are you daily growing in the conscious possession of Him, as the means of salvation from the corruption and evil of sin? He comes to make us good. What has He made you? Anything different from what you were twenty years ago? Then, if not, and in so far as you are unchanged and unbettered, the Gospel is a failure for you, and you are untrue to it. The great purpose of all the work of Christ--Ills life, His sorrows, His passion, His resurrection, His glory, His continuous operation by the Spirit and the word--is to make new men who shall be just and devout, righteous and holy.
The new man is created after the image of God'--that is, of course, according to or in the likeness of God. There is evident reference here to the account of man's creation in Genesis, and the idea is involved that this new man is the restoration and completion of that earlier likeness, which, in some sense, has faded out of the features and form of our sinful souls. It is to be remembered, however, that there is an image of God inseparable from human nature, and not effaceable by any obscuring or disturbance caused by sin. Man's likeness to God consists in his being a person, possessed of a will and self-consciousness, and that mysterious gift of personality abides whatever perishes. But beyond that natural image of God, as we may call it, there is something else which fades wholly with the first breath of evil, like the reflexion of the sky on some windless sea. The natural likeness remains, and without it no comparison would be possible. We should not think of saying that a stone or an eagle were unlike God. But while the personal being makes comparison fitting, what makes the true contrast? In what respect is man unlike God? In moral antagonism. What is the true likeness? Moral harmony. What separates men from their Father in heaven? Is it that His years are throughout all generations,' and my days are as an handbreadth ? Is it that His power is infinite, and mine all thwarted by other might and ever tending to weakness and extinction? Is it that His wisdom, sunlike, waxes not nor wanes, and there is nothing hid from its beams, while my knowledge, like the lesser light, shines by reflected radiance, serves but to make the night visible, and is crescent and decaying, changeful and wandering? No. All such distinctions based upon what people call the sovereign attributes of God--the distinctions of creator and created, infinite and finite, omnipotent and weak, eternal and transient --make no real gulf between God and man. If we have only to say, As the heavens are higher than the earth, so are' His ways higher than' our ways,' that difference is not unlikeness, and establishes no separation; for low and flat though the dull earth be, does not heaven bend down round it, and send rain and sun, dew and blessing? But it is because your ways are not as my ways '--because there is actual opposition, because the directions are different--that there is unlikeness. The image of God lies not only in that personality which the' Father of Lies' too possesses, but in righteousness and holiness.'
But besides this reference to the original creation of man, there is another reason for the representation of the new nature as being a work of divine creative power. It is in order to give the most emphatic expression possible to the truth that we do not make our righteousness for ourselves, but receive it as from Him. The new man is not our work, it is God's creation. As at the beginning, the first human life is represented as not originated in the line of natural cause and effect, but as a new and supernatural commencement, so in every Christian soul the life which is derived from God, and will unfold itself in His likeness, comes from His own breath inbreathed into the nostrils. It too is out of the line of natural causes. It too is a direct gift from God. It too is a true supernatural being--a real and new creation.
May I venture a step further? The new man' is spoken of here as if it had existence ere we put it on.' I do not press that, as if it necessarily involved the idea which I am going to suggest, for the peculiar form of expression is probably only due to the exigencies of the metaphor. Still it may not be altogether foreign to the whole scope of the passage, if I remind you that the new man, the true likeness of God, has, indeed, a real existence apart from our assumption of it. Of course, the righteousness and holiness which make that new nature in me have no being till they become mine. But we believe that the righteousness and holiness which we make ours come from another, who bestows them on us. The new man' is not a mere ideal, but has a historical and a present existence. The ideal has lived and lives, is a human person, even Jesus Christ the express image of the Father, who is the beginning of the new creation, who of God is made unto us wisdom and righteousness. That fair vision of a humanity detached from all consequences of sin, renewed in perfect beauty, stainless and Godlike, is no unsubstantial dream, but a simple fact. He ever liveth. His word to us is, I counsel thee to buy of me--white raiment.' And a full parallel to the words of our text, which bid us put on the new man, created after God in righteousness and holiness,' is found in the other words of the same Apostle--Let us cast off the works of darkness, and let us put on the armour of light. Put ye on the Lord Jesus Christ.'
In accordance with this,
The same idea which, as I have already remarked, is conveyed by the image of a new creation, is reiterated in this metaphor of putting on the new nature, as if it were a garment. Our task is not to weave it, but to wear it. It is made and ready.
And that process of assumption or putting on has two parts. We are clothed upon with Christ in a double way, or rather in a double sense. We are found in Him not having our own righteousness,' but invested with His for our pardon and acceptance. We are clothed with His righteousness for our purifying and sanctifying.
Both are the conditions of our being like God. Both are the gifts of God. The one, however, is an act; the other a process. Both are received. The one is received on condition of simple faith; the other is received by the medium of faithful effort. Both are included in the wide conception of salvation, but the law for the one is Not by works of righteousness which we have done, but by His mercy He saved us'; and the law for the other is--Work out your own salvation with fear and trembling.' Both come from Christ, but for the one we have the invitation, Buy of Me white raiment that thou mayest be clothed'; and for the other we have the command, Put on the Lord Jesus Christ, and make not provision for the flesh.' There is the assumption of His righteousness which makes a man a Christian, and has for its condition simple faith. There is the assumption of His righteousness sanctifying and transforming us which follows in a Christian course, as its indispensable accompaniment and characteristic, and that is realised by daily and continuous effort.
And one word about the manner, the effort as set forth here; twofold, as I have already pointed out--a negative and positive. We are not concerned here with the relations of these amongst themselves, but I may remark that there is no growth in holiness possible without the constant accompanying process of excision and crucifixion of the old. If you want to grow purer and liker Christ, you must slay yourselves. You cannot gird on righteousness' above the old self, as some beggar might buckle to himself royal velvet with its ermine over his filthy tatters. There must be a putting off in order to and accompanying the putting on. Strip yourselves of yourselves, and then you shall not be found naked,' but clothed with the garments of salvation, as the bride with the robe which is the token of the bridegroom's love, and the pledge of her espousals to him.
And let nobody wonder that the Apostle here commands us, as by our own efforts, to put on and make ours what is in many other places of Scripture treated as God's gift. These earnest exhortations are perfectly consistent with the belief that all comes from God. Our faithful adherence to our Lord and Master, our honest efforts in His strength to secure more and more of His likeness, determine the extent to which we shall possess that likeness. The new nature is God's gift, and it is given to us according to His own fulness indeed, but also according to the measure of our faith. Blessed be His name! we have nothing to do but to accept His gift. The garment with which He clothes our nakedness and hides our filth is woven in no earthly looms. As with the first sinful pair, so with all their children since, the Lord God made them' the covering which they cannot make for themselves. But we have to accept it, and we have by daily toil, all our lives long, to gather it more and more closely around us, to wrap ourselves more and more completely in its ample folds. We have by effort and longing, by self-abnegation and aspiration, by prayer and work, by communion and service, to increase our possession of that likeness to God which lives in Jesus Christ, and from Him is stamped ever more and more deeply on the heart. For the strengthening of our confidence and our gratitude, we have to remember with lowly trust that it is true of us, If any man be in Christ he is a new creature.' For the quickening of our energy and faithful efforts we have to give heed to the command, and fulfil it in ourselves--Be ye renewed in the Spirit of your minds, and put on the new man.'
If you will look at the margins of some Bibles you will see that our translators have placed there a rendering, which, as is not unfrequently the case, is decidedly better than that adopted by them in the text. Instead of true holiness,' the literal rendering is' holiness of truth '--and the Apostle's purpose in the expression is not to particularise the quality, but the origin of the holiness.' It is of truth,' that is, produced by the holiness which flows from the truth as it is in Jesus, of which he has been speaking a moment before.
And we come, therefore, to this practical conclusion, that whilst the agent of renovation is the Divine Spirit, and the condition of renovation is our cleaving to Christ, the medium of renovation and the weapon which transforming grace employs is the word of the truth of the Gospel,' whereby we are sanctified. There we get the law, and there we get the motive and the impulse. There we get the encouragement and the hope. In it, in the grand simple message--God was in Christ, reconciling the world unto Himself, not imputing their trespasses unto them,' lie the germs of all moral progress. And in proportion as we believe that --not with the cold belief ofour understandings, but with the loving affiance of our hearts and our whole spiritual being--in proportion as we believe that, in that proportion shall we grow in knowledge,' shall we grow in righteousness,' in the image of Him that created us.' The Gospel is the great means of this change, because it is the great means by which He who works the change comes near to our understandings and our hearts.
So let us learn how impossible are righteousness and holiness, morality and religion in men, unless they flow from this source. It is the truth that sanctifies. It is the Spirit who wields that truth who sanctifies. It is Christ who sends the Spirit who sanctifies. But, brethren, beyond the range of this light is only darkness, and that nature which is not cleansed by His priestly hand laid upon it remains leprous, and he who is clothed with any other garment than His righteousness will find the covering narrower than that he can wrap himself in it.' And let us learn, on the other hand, the incompleteness and monstrosity of a professed belief in the truth' which does not produce this righteousness and holiness. It may be real--God forbid that we should step into His place and assume His office of discerning the thoughts of the heart, and the genuineness of Christian professions! But, at any rate, it is no exaggeration nor presumption to say that a professed faith which is not making us daily better, gentler, simpler, purer, more truthful, more tender, more brave, more self-oblivious, more loving, more strong--more like Christ--is wofully deficient either in reality or in power--is, if genuine, ready to perish--if lit at all, smouldering to extinction. Christian men and women! is the truth' moulding you into Christ's likeness? If not, see to it whether it be the truth which you are holding, and whether you are holding the truth or have unconsciously let it slip from a grasp numbed by the freezing coldness of the world.
And for us all, let us see that we lay to heart the large truths of this text, and give them that personal bearing without which they are of no avail. I need renovation in my inmost nature. Nothing can renew my soul but the power of Christ, who is my life. I am naked and foul. Nothing can cleanse and clothe me but He. The blessed truth which reveals Him calls for my individual faith. And if I put my confidence in that Lord, He will dwell in my inmost spirit, and so sway my affections and mould my will that I shall be transformed unto His perfect likeness. He begins with each one of us by bringing the best robe to cast over the rags of the returning prodigal. He ends not with any who trust Him, until they stand amid the hosts of the heavens who follow Him, clothed with fine linen clean and white, which is the righteousness of His Holy ones.
