"I am fearfully and wonderfully made," wrote the I Psalmist of the material body (Ps. 139:14). "God's most wonderful creature," wrote an eminent servant of God. Surely man is; and when, in our consideration of his complex organism, we take in account the various moral and spiritual elements encompassed in the individual we each call "I," we are lost in a morass of inextricable confusion, aside from the word of God. Every natural man has body, soul and spirit, flesh, mind, conscience, instinct. If he be converted, we must add divine life, with its new nature, and the Holy Spirit dwelling in him. Upon this wonderful being light pours from the pages of Scripture, if we " rightly divide the word of truth." We then begin to understand this " I," who speaks in a circle-"my" spirit, "my" conscience, " my " soul, "my "body. But our purpose is not abstruse questions:others have searched them out. We would now only consider briefly a few differences which may perplex, but which the Bible makes very plain.
I. The Difference between Nature and the Flesh.
It is very great; for nature is in itself quite good and right, whilst the flesh is wholly evil.
Hunger, thirst, the family and its natural affections, are right and good, and there is no sin in gratifying them in the limits of God's appointment. All that has been created is good, and every institution of God in nature is good. '' Without natural affection " is a sign of man's deepest downfall. "Forbidding to marry" is one of the signs of the apostasy. Casting reproach on the use of anything which God has created for food is proof of '' departing from the faith, and giving heed to seducing spirits, and doctrines of devils." What is of nature in man, therefore, and in all the creation around him, in which God has made provision for all his natural needs, is good in itself:indeed, it all testifies of the goodness of God. Had not man's fall led him into all manner of abuses, what a lovely life his would be here, in the hallowed gratification of the various senses given him, for which God has made such varied and abundant provision in creation! What variety for sight, for hearing, for smell, for taste, for touch!
But he is fallen; he has corrupted himself; and by so doing he has made his every member an instrument of unrighteousness. Experience proves this from one end of the earth to the other, and Scripture affirms it plainly and fully in the first chapter of Romans. His highest and noblest instinct, which would have made him turn to the blessed God, his Creator and Benefactor, led him now to make himself gods which suited his passions, that is, idols. "Wherefore God also gave them up," and down he went into the revolting depths described in the word "against nature."
There is no corruption, no violence like that which comes from perverted instinct; and its vices eat out everything naturally noble. If a man steals because he is hungry, he sins; but he is not despised, for he does no violence to nature; but even fallen man, if not a heathen, revolts at unnatural sins. Thus Romans teaches us negatively what we are taught positively in i Cor. 11:14:" Doth not even nature itself teach you ?" From Romans we learn that to sin against nature is to be outside the pale of civilization-a dark, benighted heathen. From Corinthians we learn that children of God are not to ignore the instincts of nature, but to respect her when she speaks; for though her claims be natural and not spiritual, yet are they not evil, but good.
The difference between nature and the flesh is great. Nature teaches affection between parent and child. The flesh is "without natural affection " in either. Nature teaches modesty-the covered place -to women; to men, the open, public, ruling, protective place. The flesh denatures both. Nature teaches reverence for higher powers, for age, for special merit. The flesh puts everything down to one common level.
Yet though nature is to teach us, and her instincts are to be obeyed; though sins against her be the blackest of all sins, grace may rise above nature, and set aside her most imperious demands. The apostle Paul was both hungry and thirsty, naked and cold, for Christ's sake, and the gospel's. He could say, moreover, "I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses, for Christ's sake." I know some now who deny themselves the ordinary comforts and necessaries of life to seek after the souls of their fallen and degraded fellows. The Church of God will be forever indebted to one known to many of us, who, for the Lord's sake, refused the ties and comforts of domestic life. And the Scriptures speak of fasting; but these mortifications of the lawful and natural deeds of the body must be "through the Spirit," in order to life. Self-will may renounce all it please, and a strong will may renounce much; but if renunciation is not "through the Spirit," one becomes a Pharisee, and, so far, a Papist. The flesh is very subtle, and never more deceptive than when it becomes religious. It can be excessively pious when it plays the pious role.
There is being "dead to sin" in Scripture, but no being dead to nature, though, as we have seen, a power is brought in which is above it, and out of its sphere. Dying to it is utterly unscriptural and false. It is what God owned, and what He still maintains and owns, as of Him. He asserts it, and even denounces as of Satan what does reject it as created by Him. "Every creature of God is good"-wine and water, meat and marriage; "for it is sanctified by the word of God and prayer" (i Tim. 4:4. 5).
II. The Difference between the Body and the Flesh.
"It is a most important truth," said Mr. Darby of this; yet there is the greatest confusion in the minds of many in regard to it. We learn from Col. 2:23 that we owe the body a certain honor. Men taught the Colossian Christians to treat it harshly, and this the apostle condemned. "The tendency of bodily austerities, instead of being to really subdue and mortify the flesh, is to satisfy and exalt it. Supposing I were to fast seven times a week :-well, I think myself better than the man who does it only six times:it is satisfying the flesh. Supposing it is prayer:-I need not say prayer is the most blessed privilege a man has; but if he says so many prayers, the one who says five is better than the one who says only three:it is satisfying the flesh, though neglecting the body." (J. N. D.) We are to present our bodies "a living sacrifice, holy, acceptable unto God;" for, "know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own ? " (i Cor. 6:19). On the contrary, the evil principle called "the flesh" is not to be honored in any way, and it is to have "no provision" made for it. Instead of presenting it to God, we are told, "they that are in the flesh cannot please God" (Rom. 8:8); and, far from being a temple of God, " no good thing dwells in the flesh " (Rom. 7 :18). " The body may be sanctified to God-may be nourished and used for God-may glorify God; the flesh, never. The body may be the servant of the spirit; not so the flesh, for it is essentially opposed to God." This does not contradict what Paul said, " I keep under my body " (i Cor. 9:27). Whatever offended conscience in another he was ready to abstain from. He could deny himself anything for the sake of blessing to others. Such a mind must needs lead to great control over the body, and prevent all tendency to making it an idol.
III. The Difference between Flesh and the Flesh.
We must distinguish also between the two meanings of the word " flesh," for the same word is used in Scripture for the evil principle dwelling within us (Rom. 8:7-9), and for the body (John i:14). "The Word became flesh," we read, "and dwelt among us." "God sending His own Son in the likeness of sinful flesh;" and "of whom, as concerning the flesh, Christ came." "To abide in the flesh," wrote the apostle, "is more needful for you " (Phil, i; 24). This is the outward man, "our earthly tabernacle-house" (2 Cor. 5:i), to which moral qualities do not attach, but is a condition which passes away. Our Lord partook of this (Heb. 2:14). It is therefore needless to say there is no sin in it.
In the following verses-"They that are in the flesh cannot please God" (Rom. 8:8); "make not provision for the flesh" (Rom. 13:14); "ye shall not fulfil the lust of the flesh" (Gal. 5:16); "the flesh lusteth against the Spirit" (Gal. 5:17); "when we were in the flesh " (Rom. 7:5)-the word "flesh " refers to that principle of evil within which was once the governing principle of our lives, but which governs them no longer (Rom. 8:9). Its whole entity is most loathsome.
In it dwelleth no good thing (Rom. 7:18).
With it the law of sin is served (Rom. 7:25).
Its lusts war against the soul (i Pet. 2:11).
Its works are corruption and violence (Gal. 5:19).
Its harvest, corruption (Gal. 6:8).
To continue in it is to die (Rom. 8:13).
To be in it is to be in the standing of the old Adam; but by grace, through faith, we are taken out of it and given a new standing in Christ. The flesh remains in us "as the old stock in the grafted tree, as a thing hostile to the Spirit, for exercises and humbling profit, so that we may overcome, and have our senses exercised to discern good and evil." It was this, and not wine (which our Lord in the days of His flesh made and drank), that caused Noah's intemperance, and all intemperance since Noah's day (John 2). It was this that made Cain murder Abel; and it is this that has caused every murder since. It was this that sanctioned dishonor to parents, not in children, but in men (Mark 7:10-13). Every form of evil lies at its door.
IV. The Difference between the Old Man and the Flesh.
We must distinguish also between the flesh and the old man; for, while both are irremediably bad,
the flesh remains in us, while the old man we have put off. The Greek word "old" is the same as in Luke 5:37. Old bottles are for old wine, and the laws and ceremonies of the old dispensation were for the old Adam-man in his old estate. But now there must be a new man in Christ to receive that which He brings. The word "old" means worn out, ancient, fit only to be put off and thrown away Every little babe born into the world, with the exception of "that holy thing" born of the virgin Mary; every babe from Cain down to the newest baby, is a reproduction of the first Adam. This ancient Adam, this old man, repeated and repeated down through the centuries, is always the same:"Adam . . . begat a son in his own likeness."
"The old man corrupts itself according to the deceitful lusts " (Eph. 4:22). He is to be put off, and the new man is to be put on. This brings us to
V. The Difference between the New Man and Christ.
The new man is not Christ, though Christ is said to dwell in our hearts by faith; for this "new man … is created" (Eph. 4:24). It is a new beginning " in righteousness and holiness of truth." "If any man be in Christ, he is a new creature "-a new creation.
Let me illustrate :In the city of St. Louis, in August, 1894, a young man disappeared. Suddenly, without warning, he ceased to be seen in any of his accustomed places, by any of his familiar friends. He had been a pleasant, popular young fellow, and his disappearance caused consternation and regret among his gay companions. He had been very fond of the theater, but he was never seen at the theater any more-not even on first nights; not when his favorite player came to town; not on Sundays or week-days; not on holidays; not at matinees; not in the evening. His seat was empty, or filled by some one else. He never came any more.
He had been a convivial young gentleman, but now he could not be found in his old haunts. His friends sought for him; but seek as they would, in all the familiar places, they could never find him. He had disappeared as completely from his old associates and old rendezvous as if he were literally dead.
Just at this time a new young man appeared at the meeting-place of an assembly of Christians. A new young man was making inquiries about Christian walk and the word of God. A new face was seen at the gospel meeting, and a new voice was raised in testimony, prayer, and praise. It was as if a man had suddenly been added to the earth full-grown, and had placed himself in association with this company of Christians.
This was the same individual, body, soul and spirit; but when his soul was saved, he put off the old man with his deeds, and put on the new man which had been created in Christ Jesus. He entered upon a wholly new sphere of existence. A man was lost to the wine-room, the card-table, the music-hall; a man was gained to the fellowship of worshipers, to the gospel meeting, to the prayer-meeting. "But," you say, "suppose a Christian were to go to a wine-room, were to play cards, to attend the theater. Is not that the old man come back ?" No; he cannot come back. If a man is a Christian, he has put off once and forever the old man with his deeds (Col. 3:9). But a Christian may, alas, get out of communion with God, and allow again the flesh in him to act; and we know that the flesh in the Christian is the same as in the unbeliever. It will take pleasure in the same things, whether the individual in which it is be saved or lost. But there is this great difference:there is in the child of God a new nature, a desire for holiness, a love of the Father, a life that is not happy and at home away from God. So when the flesh is allowed to act, the believer is not at rest; his conscience is uneasy, his spirit is disturbed ; he is sad at heart, the Holy Spirit is grieved; and, after a longer or shorter time in sin, and perhaps painful discipline, he is restored to God.
An unconverted man is at home and happy in the world-worldliness never disturbs his conscience. He may acknowledge that covetousness is unphilosophical, but only a Christian judges it as a sin to be classed with idolatry and drunkenness (i Cor. 5:11).
With the old man we are to put off its deeds-anger, wrath, malice, blasphemy, vile language, and lying. With the new man we are to put on its deeds too-mercies, kindness, humbleness of mind, meekness, long-suffering, and charity. We are to be transformed (Rom. 12:2); and our transformation is by the renewing of our mind:"We all, looking on the glory of the Lord with unveiled face, are transformed according to the same image, from glory to glory" (2 Cor. 3:18).
'' I am always the conscious ' I' forever; yet an I which does not think of I, but of God, in whom its delight is. It is a wonderful perfection-an absolute delight in what is perfect, but in what is perfect out of ourselves, so that self is morally annihilated, though it always is there personally to enjoy."
E. V. W.