Topical Studies
What the Bible says about
Putting on the New Man
(From Forerunner Commentary)
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Genesis 1:26
God set down the goal of human life at the very beginning, when He created mankind in the Garden of Eden. Many commentators opine that these words, "image" and "likeness," are essentially synonymous in Hebrew—meaning that human beings generally look like God—but doing so limits God's creativity to the merely physical. The gospel declares that God's plan for every person is far grander and quite spiritual in nature. These two words suggest that man's physical creation is only the first step in His two-part creative work. Two New Testament verses illustrate how we can understand the difference between "likeness" and "image." The apostle Paul writes in Philippians 2:7 that Christ came "in the likeness of men," or in other words, in human form. Thus, likeness conveys the sense of mankind looking like God; humans are essentially God-like in bodily shape. God, therefore, used Himself as a model for His creation of Adam. In contrast, Hebrews 1:3 tells us that Christ is "the express image of [the Father's] person." The Greek word underlying "image" is charaktér, and while it literally describes an impress on a coin, its figurative usage suggests an exact representation of another's nature. "Image," then, speaks to God's non-physical qualities, such as His mind, personality, and character. Thus, though we are born in the bodily likeness of God, He calls us to be converted into His spiritual image. In terms of God's carrying out a dual creative process, Paul writes in Galatians 6:15, "For in Christ Jesus neither circumcision nor uncircumcision avails anything, but a new creation." In Christ, God continues to create. While God's physical creation of mankind ended on the sunset of the sixth day (Genesis 1:31), His spiritual creation is ongoing, and it will continue as long as there are human beings to transform into His image. Each Christian is a "new creation." What He is creating is the "new man." Paul instructs us to "put off, concerning your former conduct, the old man which grows corrupt according to the deceitful lusts, and be renewed in the spirit of your mind, and that you put on the new man which was created according to God, in righteousness and true holiness" (Ephesians 4:22-24). First, he says to put off the "old man"—our sinful nature that has kept us separated from God and that does not live as Christ lives—and put on the "new man," an entirely different nature that reflects the very character and way of life of God. This new man is a creation of God and has everything to do with righteousness and holiness. In Ephesians 4:25, 28, he provides a few examples of how this process works: "Therefore, putting away lying, each one speak truth with his neighbor, for we are members of one another. . . . Let him who stole steal no longer, but rather let him labor, working with his hands what is good, that he may have something to give him who has need." Notice that, in these examples, we have a behavior to put off and a different behavior to put on: The apostle advises us to quit lying and to replace it with speaking the truth, as well as to stop stealing and to start working so that we can give to others. This is the process of conversion: with God's help through His Spirit, forsaking our sinful nature and all its destructive behaviors and then taking on the godly nature and its constructive behaviors. This is how God is creating His image within us. Christians have been called to a wonderful destiny, but it is not without sacrifice. We were called to die to our old lives—the old man—and to seek and embrace an entirely new way of life, the life of God. If we successfully work through this process of salvation, during which we are converted or transformed into our Creator's image, then we will be resurrected in glory at Christ's return. Jesus Christ is everything to us. He is the One—the new Man—we are all trying to put on. This is what II Corinthians 3:18 proclaims: "But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord." Through the Holy Spirit working in us, we are being converted from the glory of man to the glory of God. How awesome! The apostle John writes in I John 3:2-3: "Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is. And everyone who has this hope in Him purifies himself, just as He is pure" (emphasis ours). The two apostles agree perfectly. We are in the process of transforming into the image of Jesus Christ, and this conversion requires us to purify ourselves, to refine our lives, to the righteousness and holiness of Christ. Certainly, a tall order, but one that God promises to assist us in fulfilling by His Spirit.
Richard T. Ritenbaugh
What Is Real Conversion? (Part Four)
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Deuteronomy 10:16
Two parties are necessary to circumcise the foreskin of our heart. In Deuteronomy 10:16, God tells us to "circumcise the foreskin of your heart, and be stiff-necked no longer." Here, He commands us to do the circumcising. Compare this to Deuteronomy 30:6, where God says He will perform the circumcision: "And the LORD your God will circumcise your heart." These two passages do not contradict. God cannot create perfect, righteous character—that is the character of the new man—unilaterally. We build that character as we labor with God, cooperatively working with him over, generally, an extended period of time. That is what the Latinate word collaborate means, to "labor with."
Charles Whitaker
Choosing the New Man (Part Two)
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Deuteronomy 18:10-13
What is the attraction of Halloween? Are people really into ghouls, spirits, devilry, and monsters? Are Americans really that attracted to the otherworldly theme of the holiday? No, probably not. Polls to the contrary, most Americans do not believe in demonic or even angelic spirits enough to think of Halloween as some kind of celebration of them. The answer lies in the donning of costumes and the consumption of alcohol: Halloween is the year's biggest escape from reality! The ancient Celtic celebration of Samhain (November 1), from which All Saints' Day and All Hallows Eve derive, was a kind of New Years holiday. Along with the days immediately before and after, it was special because the Celts believed that the boundary between this world and the spirit world relaxed or lifted, allowing spirits to cross between them more easily. As this idea terrified superstitious people, they mollified the spirits by leaving out food and treats so that they would not curse them. Some practiced various forms of divination to contact departed loved ones. Druids thought this to be the best time to seek guidance from the dead, and the bards sought otherworldly inspiration for their poetry and song. Another interesting aspect of Samhain's celebration is that the Celts considered it to take place in "no-time," that is, neither in the old year nor the new. Since this "no-time" was a time to itself, normal laws, order, strictures, and customs were held in abeyance for these three days of merriment. People thus did whatever they pleased. So, the fool held court as the wise man. The baseborn acted as the noble. The servant became the master. Women dressed as men and vice versa. Farmers turned out their cattle, pigs, and sheep from their pens and pastures, allowing them to roam free. Some entered houses through windows rather than doors. No work was done because it was a time of total abandon: of revelry, feasting, drinking, taking dares, disguising oneself, and pretending to be something one was not. Those three strange days were "chaos time." Our modern version, Halloween, is a "tame" descendant of this Celtic celebration, and its popularity is rising steadily. Revelers use the holiday as an excuse to escape their mundane, banal, yet stressful lives and "take a walk on the wild side." Laws, customs, mores, and order cease for a short time, as participants indulge themselves in whatever they desire. Probably most consider it "blowing off steam" or "having a good time," but self-indulgence is sin. Instead of releasing the pressure by coming out of a world conducting its affairs apart from God (Revelation 18:4), celebrants compound their troubles by adding on sin and its destructive consequences. We have been called to a different life, one in which we "put off" our former corrupt, lustful conduct and "put on" new habits and behaviors that reflect the righteous and holy life of Jesus Christ (Ephesians 4:22-24). Paul concludes in Ephesians 5:8-12, 15-16: For you were once darkness, but now you are light in the Lord. Walk as children of light (for the fruit of the Spirit is in all goodness, righteousness, and truth), proving what is acceptable to the Lord. And have no fellowship with the unfruitful works of darkness, but rather expose them. For it is shameful even to speak of those things which are done by them in secret. . . . See then that you walk circumspectly, not as fools but as wise, redeeming the time, because the days are evil.
Richard T. Ritenbaugh
Halloween Rising
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Zephaniah 1:12-13
The Hebrew literally says, "I will search Jerusalem with candles, and punish the men that are settled on their lees . . .." What does it mean to be "settled on one's lees"? Is it relevant to us? Could we be guilty of it? Understanding this figure of speech requires an overview of Zephaniah. Some have called him "the prophet of the Day of the Lord," which is the subject and main theme of his entire book. First, he describes that time in detail, showing that it will affect everybody and everything—nothing will escape it completely. In chapter 2, he calls on us to repent "before the LORD's fierce anger comes upon you" (verse 2), then describes God's judgment on surrounding nations. Chapter 3 begins with a denunciation of Judah and its atrocious sins, but God promises in verses 8-13 that a remnant of faithful people will see the coming of Christ and the Millennium. Zephaniah, then, is a book about our near future. God includes it in His Word to provide a wake-up call to His people who have fallen asleep. He wants to save us however He can, and if He has to scare us to death to do it, He will! He prefers that we remain awake, watchful, and diligent, but if we start to drowse, He will throw cold water in our faces! Zephaniah is mainly composed of denunciations and threats—God is not being gentle! One commentator, George Adam Smith, writes of Zephaniah, "No hotter book lies in all the Old Testament!" It is like the kick of a booted drill sergeant at dawn! Yet, even in Zephaniah's name a sense of hope remains: It means "The LORD has hidden." In Zephaniah 2:3, God promises that He will make a way of escape for the godly remnant: "Seek the LORD all you meek of the earth, who have upheld His justice. Seek righteousness, seek humility. It may be that you will be hidden in the day of the LORD's anger." In Zephaniah 2:1, He calls for His people to "gather together, O undesirable nation," and in Zephaniah 3:8, to "wait for Me . . . until the day I rise up for plunder." In other words, He advises us to fellowship with other faithful people and wait patiently for God to do His work. Now that we have some background, what does "settled on their lees" mean? It is an expression derived from winemaking. Lees are what we call "dregs," particles of solid matter that fall to the bottom of the vat, jar, or bottle during fermentation. Back in ancient Israel, they liked to leave their wine on the lees to make it stronger, but there was a time limit to how long they could leave it there. Good wine left on its lees becomes stronger and more flavorful, but if left too long, it can become thick and syrupy—to put it bluntly, it will be ruined. So, a diligent winemaker would periodically pour the wine from one vat to another, straining off the lees. The illustration shows that a person settled on his lees was at least slothful, maybe even complacent, indifferent, and apathetic. Bad wine left on the lees becomes harsh and bitter. We can certainly understand the metaphor here. What happens to a person who lives with his sins? Does he not become worse? Sin's addictive quality causes him to plunge deeper and need more or worse sin to satisfy him. For example, a person who broods in smoldering anger over some supposed offense eventually becomes bitter and hateful. Notice that those who are settled on their lees say, "The LORD will not do good, nor will He do evil" (Zephaniah 1:12). They believe in God's existence, but they limit His ability to participate in their lives. They think He is powerless to do anything, good or evil. This is similar to the thought expressed by the Laodiceans in Revelation 3:17: "I am rich, have become wealthy, and have need of nothing." Neither one needs God, they think. This attitude produces slothfulness, complacency, indifference, spiritual carelessness, and destruction, as Zephaniah 1:13 shows. Generally, the lees symbolize a way of life. For a righteous person, his godly way of life will make him stronger, but he must take care not to become complacent even in this because he could turn thick and apathetic. The solution, then, is to drain off the wine, as it were, into a new vessel periodically. Biblically, this is called "putting on the new man." We must be evaluating ourselves often, replacing worldly values with godly ones (see Colossians 3:1-17). To use a modern expression, we cannot be "resting on our oars" spiritually; we should never become satisfied with our spiritual progress. What do we have to show for our spiritual lives right now? Or, have we settled on our lees? The Master Winemaker is waiting to pour us into heavenly vessels of honor and glory, so let us not disappoint Him by producing an inferior vintage.
Richard T. Ritenbaugh
Have We Settled on Our Lees?
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Matthew 4:17
Why is this directive to repent His first public command? Because in the work His Father sent Jesus to do, He is focused on preparing a people for the Kingdom of God. That was His job. Along with coming to pay for our sins with His own blood, He was to raise up a church, a body of believers. They would not only spread the gospel but also develop spiritually, putting on the New Man, preparing for their roles under Christ in the age to come. The first thing those He is preparing must recognize is that they are full of sin and need to repent. To perform this cleansing properly, they must have the attitude of grieving the reality of so much sin dwelling in them. They must recognize and acknowledge that their job to rid themselves of it is beyond them; their sinfulness is impossible to overcome by themselves. Repenting is changing the mind (metanoia). Converts must arrive at the point where they are not careless about sin. They have to change their minds to the point that they are broken up, grieved, over their sinfulness. This is the attitude of mourning Jesus encourages in the Beatitude (Matthew 5:4). Before God's calling, we were not all that careful about sin. It did not make an impression on us as it does once God opens our eyes to the fact that we have so much of it and need to get rid of it post-haste. So, it becomes a matter of great grief to us that it exists in us in such extreme quantities and takes such a long time and so much effort to remove. Thus, the believer's first step along the road to the Kingdom of God is to repent of his or her sins with the aid of the Savior, Jesus Christ.
Richard T. Ritenbaugh
Those Who Mourn
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Matthew 9:16
"No one puts a piece from a new garment on an old one; otherwise the new makes a tear, and also the piece that was taken out of the new does not match the old" (Luke 5:36). Mark's version of the same parable stresses that the "tear is made worse" when the new patch eventually "pulls away from the old" garment (Mark 2:21). Christ's message is clear: When it comes to doffing the old man and donning the new one, we cannot "mix and match." Successfully mixing them—combining them—is as impossible as serving two masters. We just cannot do it (Matthew 6:24)! The two men represent intrinsically and irreversibly opposing ways of life.
Charles Whitaker
Choosing the New Man (Part Three)
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Matthew 22:11-14
The guests do not enter the wedding hall immediately. Those gathered from the highways would be inappropriately clothed, so time is given them to clothe themselves in proper attire provided by the king (Isaiah 64:6; Zechariah 3:3-4). The parable suggests that, not only did the man not have on a wedding garment, but he did so intentionally. He decides against clothing himself properly, even though the appropriate clothing is available. His presence at the wedding is a sign of his rebellion against the king's authority and majesty, symbolized by the feast. When the man realizes his sin against the king's order, he is speechless as his judgment is pronounced. The wedding garment, conspicuous and distinctive, represents a person's righteousness. It symbolizes the habit of sincerity, repentance, humility, and obedience. It replaces the street clothes that stand for the habits of pride, rebellion, and sinfulness. Biblically, beautiful clothing indicates spiritual character developed by submission to God (Revelation 3:4-5; 19:7-9). Paul exhorts Christians to "put on the Lord Jesus Christ" like a garment (Romans 13:14). Clothing, then, represents a Christ-covered life, and as a result, character consistent with God's way of life.
Staff
Is Heaven the Reward of the Saved?
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Romans 8:7-9
How does God's Spirit help us to overcome? Back in the Garden of Eden, Adam and Eve disobeyed God and ate of the fruit of the Tree of the Knowledge of Good and Evil. Because of their disobedience, an attitude, a spirit, of sin and rebellion entered into them and separated them from God. That spirit is enmity against God (Romans 8:7-9). It is a poison, a spiritual disease, that contaminates each individual as he adjusts to a sin-filled world and makes the same poor choices that Adam and Eve made. However, once God calls a person, if he allows God to humble him, then upon repentance, he is prepared for the indwelling of God's Spirit. The Holy Spirit is the antidote for the noxious, evil spirit of sin that humanity has followed since the Garden of Eden. Our carnal spirit, mimicking the attitudes of Satan, is prideful and self-serving, but God's pure and powerful Spirit can heal us and make it possible for us to keep God's laws by dissolving our proud, selfish nature. Once this process has begun, we can then begin to bear the fruits of the Spirit (Galatians 5:22-23). Yet, we cannot take the indwelling of God's Spirit for granted. When David sinned with Bathsheba and conspired in the death of Uriah the Hittite, he drifted from God for several months at least, for it was not until around the time that the baby was born that the prophet Nathan shocked the king into awareness of what he had done (II Samuel 12:14-15). In his psalm of repentance, he cries, "Create in me a clean heart, O God, and renew a steadfast spirit within me. Do not cast me away from your presence, and do not take Your Holy Spirit from me" (Psalm 51:10-11; emphasis ours throughout). He realized that by his neglect of seeking God daily, he had been dangerously close to losing all contact with God. Thus, he asks God to renew His Spirit within him and not take it away. In the New Testament, the apostle Paul also speaks of renewing God's Spirit in us. He writes in II Corinthians 4:16, "Therefore we do not lose heart. Even though our outward man is perishing, yet the inward man is being renewed day by day." Speaking of the "new man" again in Ephesians 4, he instructs the brethren, ". . . put off, concerning your former conduct, the old man which grows corrupt according to the deceitful lusts, and be renewed in the spirit of your mind, and . . . put on the new man which was created according to God, in righteousness and true holiness" (verses 22-24). Clearly, God wants us to be in contact with Him every day by His Spirit.
Staff
Ask and It Will Be Given
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2 Corinthians 7:1
"Let us cleanse ourselves" includes two aspects. First, the negative side involves putting off the carnal characteristics of the kind mentioned in Galatians 5:19-21, the works of the flesh. Second, there is the positive side of putting on godly characteristics, such as judgment, mercy, and faith (which, out of our Savior's own mouth in Matthew 23:23, are weighty matters of law).
John W. Ritenbaugh
The Covenants, Grace, and Law (Part Sixteen)
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Ephesians 2:10-18
In verse 15, Paul says that God "create[s] in Himself one new man from the two, thus making peace." The apostle defines what these "two" are in verse 11: "Therefore, remember that you, once Gentiles in the flesh - who are called Uncircumcision by what is called the Circumcision made in the flesh by hands. . . ." The two, Gentiles and Israelites, share one Spirit in Christ, "who has made both one, and has broken down the middle wall of division between us" (verse 14). Whether physically Gentile or Israelite, those who have "put on the new man" have one Spirit, God's Holy Spirit.
Charles Whitaker
Choosing the New Man (Part Two)
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Colossians 3:8
Paul changes the metaphor to taking off clothing and putting it on. Is it possible that, just by thinking about it, the clothing we now wear will just fall off? We must make an effort to disrobe. On the other hand, we have to choose what clothing we will wear in its place. Then we have to make the effort to put it on. These things are so clear. Do we see that we cannot just stand still? Growth, in terms of salvation, is not something that just happens because we receive the Spirit of God. It is caused to happen.
John W. Ritenbaugh
Titus 2:11-14
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Colossians 3:10-15
When Paul speaks of putting on the new man here, he gives us several attitudes we need to emulate as followers of Christ. Most of them involve the way we deal with each other because a major part of what God is teaching us has to do with building and solidifying our relationships. As we see in the next few verses, he comments specifically on the husband-wife, parent-child and employer-employee relationships. Why? Largely, our judgment by our Savior hangs on the quality of our relationships. We should never forget the principle found in the Parable of the Sheep and the Goats: "Inasmuch as you did it to one of the least of these My brethren, you did it to Me" (Matthew 25:40, 45).
Richard T. Ritenbaugh
The Road Less Traveled
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Colossians 3:10-11
Considering these two verses in context, Paul is saying that because the Colossians had undergone the radical transformation of receiving the new nature and being renewed, they should work hard at making practical the salvation Christ made possible. They should do this by ceasing to do the things that separate and starting to do the things that bond. From chapter two, he carries over an underlying assumption that some measure of doctrinal difference is probably exacerbating the unity problem.
John W. Ritenbaugh
All in All
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