THE NAMES AND CHARACTERISTICS OF THE NEW NATURE
It is a great and blessed fact that there is something
Divine as well as human; something begotten by God as well as by man. There is
"spirit" as well as "flesh". "That which is born of the Spirit is
spirit" (John 3:6). This new nature has, like the old, several names.
These stand in contrast and opposition the one to the other.
1. It is called "SPIRIT". This is in contrast with, and opposition to, the
"flesh", as the title of the old nature: and it is so called because it is born
or begotten of the Holy Spirit (John 3:6). As "flesh" partakes of the nature of
Adam, as being descended from him, so spirit partakes of the nature of the Holy Spirit, as
being born ek tou pneumatos.
2. Hence this new nature, being divine in its origin, is called theia phusis, DIVINE
NATURE (2 Pet. 1:4). This is why it is said to be "perfect", and unable to
commit sin. 1 John 3:9, "Every one that has been begotten of God does not produce sin
[as his fruit], because His seed [the new nature] abideth in him: and he [the new man]
cannot sin, because of God he (or, it) has been begotten." 1 John 5:18,19, "We
know that everyone that has been begotten of God does not sin; but he (i.e., the new man)
that was begotten of God keepeth him, and the evil one toucheth him not. We know [as a
matter of fact] that we are of God; and, the whole world lieth in [the power of] the evil
one." The new nature is personified and spoken of in the masculine gender. It cannot
refer to the believer as a whole; for, if we say that "we have not sinned, we make
Him a liar, and His word is not in us" (1 John 1:10): and our sins are provided for
in 1 John 2:1, 2. But the new nature is born of God and does not sin, and does not lie in
[the power of] the evil one. The new nature, therefore, being "spirit", and
being begotten or produced in the believer by the power of the Holy Spirit, is Divine.
Hence it is called;
3. THE NEW MAN (Eph. 4:24; Col. 3:10). This is in contrast with "the old
man", which, as we have seen, is one of the titles of the old nature. This, being
entirely new, is called "a new creation"(2 Cor. 5:17; Gal. 6:15). And is said to
be "according to the image of him that created him" (Col. 3:10). Nothing short
of this avails in God's sight. However men may "make a fair show in the flesh",
"it profiteth nothing" (John 6:63); "for in Christ Jesus neither
circumcision availeth anything, nor uncircumcision, but a new creation" (Gal. 6:15;
Co1. 3:10,11). In this connection the new nature is called;
4. "THE INWARD MAN" (Rom. 7:22; 2 Cor. 4:16, Eph. 3:16). This is in contrast
with "the outward man" which perishes day by day, while this "inward man is
renewed day by day". In Ephesians 3:16, it is rendered "the inner man", but
the Greek, and the meaning are the same. Instead of perishing, it is constantly being
nourished and replenished day by day with grace and strength by the Holy Spirit; so that
Christ thus dwells in the heart by faith (Eph. 3:16); and we get to know something of His
love which passeth knowledge, and are filled with all the fulness of God (5:19). This
explains Ephesians 1:23; and shows how the church, which is the body of Christ, is
"the fulness of Him that filleth all [the members of His body] with all [needed
spiritual grace and strength]". The inward man delights in the law of God (Rom.
7:22). The other "is not subject to the law of God" (Rom. 8:7). Hence, the
conflict, which must go on till death ends the struggle. This has caused the Apostle Paul
(and all who have like precious faith) to cry out, "O wretched man that I am! who
shall deliver me from the body of this death", or, as in the margin this body of
death, the genitive, "of death", is probably the genitive of relation, as in
Romans 8:36, where the Greek "sheep of slaughter" means, and is rendered
"sheep for the (i.e., appointed for) slaughter". So here, "the body of
death" is the "body appointed to death" (Rom. 5:12; Heb. 9:27): and the cry
is, "who shall deliver me from this?" and the triumphant answer is, "I
thank God [He will deliver me] through Jesus Christ our Lord" (Rom. 7:24). This next
verse furnishes us with another title.
5. THE MIND (Rom. 7:23,25). The word here used for "the mind" is nous (11)
and denotes the new nature, as it does also in chapter 7:23,25. It is used in contrast
with "flesh" (as "spirit" is), because it denotes that which is inward
and invisible. This "mind" serves the law of God (ch. 7:25) and delights in it
(5:22). Hence, "the law of the mind" is put for "the law of God" in
verse 23.
6. Another title is pneuma-Christou Christ's spirit, or Christ-spirit (Rom. 8:9). There
is no article in the Greek. This is not another name for the Holy Spirit. Neither is it a
separate spirit distinct from the Holy Spirit, for the "spirit of Christ", as
man, was psychological; and was, as such, commended to the Father at his death (Luke
23:46). There is no other spirit of Christ. (12) But this pneuma-Christou is the new
nature which makes us "sons of God" as He is "the Son of God". In
Galatians we have further instruction concerning Romans teaching; and in Galatians 4:6 we
have the explanation of Romans 8:15 "because ye are sons, God hath sent forth the
pneuma of His Son into your hearts, crying, Abba, i.e., my Father". Pneuma-Christou
is therefore another name for the "sonship spirit" which we have in Romans 8:15:
not "the spirit of adoption", as in A.V., but "a sonship-spirit",
pneuma whyothesias . Thus, the new creation within us is called pneuma-Christou , because
"the Holy Spirit Himself beareth witness with our spirit (or new nature) that we are
children of God; and, if children, then heirs; heirs of God and joint-heirs with
Christ" (Rom. 8:16,17). Hence it can be truly said: "Now if any man have not
pneuma-Christou (or the new nature) he is none of His" (Rom. 8:9). For Christ is the
Son of God, and all the sons of God possess the precious gift of a "sonship
spirit". That is why it is called pneuma-Christou, or Christ-Spirit. Being sons of
God, with Christ, we are then "heirs also; not only God's heirs, but Christ's
joint-heirs; if so be that we suffer together, that we may be glorified together
also" (Rom. 8:17). This is the precious truth conveyed by this name which is given to
the new nature. It is called pneuma-Christou ; because it is the sign and token that it is
Christ-spirit, and therefore a sonship-spirit; because "whom he foreknew he
predestinated also [to be] conformed to the image of His Son, that He might be Firstborn
among many brethren" (Rom. 8:29). Oh! what a blessed portion is ours as "sons of
God". Do we realize that pneuma-Christou (or the new nature) marks our right to this
high title? That we are not merely servants, but sons? not merely the people of God, but
the "sons of God"? Sharing in all the blessings of His beloved Son? Yes. Sharers
in His sonship (John 1:12; 1 John 3:1-3). His perfect righteousness (Phil. 3:9). His
holiness (1 Cor. 1:30). His peace (Phil. 4:7). His Father's secret purposes (Eph. 1:9).
His Father's love (1 John 3:1). His glorious resurrection body (Phil. 3:21). His coming
glory (Rom. 8:17; Col. 3:4; 1 John 3:2). Himself (1 Thess. 4:17).
"So dear, so very dear to God,
Dearer we cannot be;
For in the Person of His Son
We are as dear as He."
And all this because God has created within us a new nature, which He calls
pneuma-Christou. But, meanwhile, here on earth, it is our privilege to share His
rejection. "The world knoweth us not because it knew Him not" (1 John 3:1). Let
us not repine or be downcast about this. Let us rather rejoice that we are counted worthy
of so high a portion. It is exactly in connection with this very fact that the reckoning
of faith and hope and love come in. "For I reckon that not worthy are the sufferings
of this present time [to be compared with] the glory about-to-be-revealed unto us"
(Rom. 8:18). This order of the Greek words shows us where the emphasis is to be placed,
though the English of the A.V. reads more smoothly. The fact of our rejection by a
religious world, and by a worldly church, must be to us the blessed token that we are
God's sons, and therefore partakers of the Christ-spirit, or the new nature, which is
God's gift.
It is in this same verse (Rom. 8:9), and in connection with this name for the new
nature, that another name is given to it. It is called;
(7). Pneuma-Theou, or Divine spirit (Rom. 8:9,14). The Greek is literally "spirit
of God". Not "the Spirit" (for there is no article), but "God's
spirit"; or, as we may render it, Divine spirit. The two occurrences of this
expression in this chapter tell us all we can know about this aspect of the new nature. It
is so called because, the thought thus connected with it is that, it comes from God. God
is the Creator and Giver of the new nature.
It is "new" in contrast with the old. It is "spirit" because it is
in opposition to the "flesh". It is "inward" in contrast with the
"outward". It is "mind" in contrast with the "body". It is
pneuma-Christou or sonship-spirit, in opposition to a bondage spirit. And it is pneuma
Theou or Divine spirit, because it is from above, from God; and is begotten "not of
blood, nor of the will of the flesh, nor of the will of man, but of God" (John 1:13).
Those, who are so begotten, are, and have the right to be called, "sons of
God". The two verses in Romans 8, in which this title of the new nature is used (9
and 14), tell us all that we can learn of this aspect of it: Verse 9, "Ye are not in
flesh, but in pneuma, if indeed, pneuma Theou dwells in you." Verse 14, "As many
as are led by pneuma Theou, they are sons of God" (as in John 1:12,13). This
completes the titles of the new nature; and from them we learn the precious truths
revealed in them. Each title has its own aspect, and brings out some special teaching
connected with it. As we first gave the titles and characteristics of the old man, and
then its character and end; so we have now given the titles and characteristics of the new
nature, and reserve our remarks on its character and end for our next chapter.
NEXT>
