resurrection life reverses the other.  In both cases however this twofold truth

merges into one expression, the new man.

Before we consider the teaching of the new man we must give attention to

the negative aspect of the believer's walk.  In verse 17 we read, `That ye

henceforth walk not as other Gentiles walk'.  The word `other' should be

omitted.  We are exhorted to walk not as the Gentiles walk.  A very definite

change is suggested by the words `not henceforth'.  The same negative comes in

Ephesians 4:28, `Let him that stole steal no more'.  While the chief feature of

the epistle to the Ephesians is the revelation of the Mystery and its

dispensational peculiarities, we must not forget it finds its doctrinal basis in

Romans.  When dealing with Ephesians 2:1 and the words `dead to trespasses and

sins', we are compelled to refer back to Romans 6.  So also we find the true

import even of the words `not henceforth' in Romans 6:6:

`Knowing this, that our old man was crucified with Him, that the body of

sin might be rendered inoperative, that Henceforth we should Not serve sin

as slaves' (Author's translation).

The service of Romans 6:6 and the walk of Ephesians 4:17 are both

associated with the old man.  In one case it is seen as `crucified', in the

other it has to be `put off', but both meet in a new `life unto God'.  Romans 6

lays stress upon `the body of sin', `the mortal body' and the `members';

Ephesians 4 emphasizes `the mind', and that both positively and negatively:

Walk worthy ... with all humility of mind (4:1,2).

Walk no longer ... in the vanity of mind (4:17).

There are two words here for `mind'.  In 4:2 the word tapeinophrosune is a

compound of phren, and has particular reference to the heart and understanding.

In 4:17 mind is nous.  The word nous has passed into the English language, and

is placed in Roget's Thesaurus together with intelligence, comprehension,

understanding and sagacity.  The word is used by Paul more than any other writer

of the New Testament, for it occurs twenty-one times in his epistles out of a

total of twenty-four references.  It is manifest therefore that an intelligent

appreciation of the truth revealed through Paul demands an acquaintance with the

usage of this word in his epistles.  We find the nous connected with both the

old and the new man:

The nous of the old man

Rom. 1:28; 7:23,25; Eph. 4:17; Col. 2:18; 1 Tim.

6:5; 2 Tim. 3:8; Titus 1:15.

The nous of the new man

Rom. 12:2; 1 Cor. 2:16; Eph. 4:23; Phil. 4:7.

Romans 1:18-32 speaks of the setting aside of the Gentiles consequent upon

their idolatrous abandonment of the truth which had been made known to them.

Three times in this momentous passage do we read that these Gentiles were `given

up' by God (Rom. 1:24,26,28).  In verse 28, by a play upon the sound of the

words used (a figure of speech called Paranomasia), the judicial nature of this

`giving up' is made prominent.  Conybeare expresses the figure by translating

the verse thus:

`As they thought fit to cast out the acknowledgment of God, God gave them

over to an outcast mind'.