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Continued from
preceding page)
that society associated long hair with women,
shorter hair with men (1 Cor. 11:14). McKnight lists five ways
in which phusis (nature) was used (Note 3, on Eph. 2:3).
The question is, how is it used in this text?
 Eph.
3:1 says the Ephesians were dead through their own trespasses
and sins (see A.S.). Verse 2, K.J. verifies this, reading, “wherein
in times past ye walked.” “Walk” refers to a manner of
life, which was “according to the course of this world.”
Clearly our text says they were “children of wrath” because
they yielded to social pressures — gave in to “nature”,
i.e., the general course of the world about them. In our
world “evil men and seducers wax worse and worse” (2 Tim. 3:
13), hence “the friendship of the world is enmity with God”
(Jas. 4:4). The world’s fashions, the standards of our social
peers, the influence of our day-by-day existence, becomes that
big strike three against mankind.
And
so, we sin, and sin enslaves. Under such circumstances, the
desire to do better, acknowledging that “the law is holy,
just, good,” is marvelous tribute to the fact that we are made
in God’s image. But “all have sinned, and come short of the
glory of God” (Rom. 3:23). We sinned in the past, and we
continue to sin. In the final analysis, just how Paul used
himself in Rom. 7: (regenerate, unregenerate; as under the law,
or not) is of secondary importance. The lesson that comes
through clearly is that man’s real self recognizes man’s
helplessness before a just God, and cries out in despair. In
such a clime Paul’s thanks
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for Jesus Christ is the cry of joy that
bursts from the heart of a slave released from bondage. We can
neither comprehend nor appreciate the meaning of the “gospel”
of Christ until our heart so yearns for freedom.
Jesus
died on our behalf, so that there is no violation of justice
when the heavenly Father forgives our sins (Rom.
3:24-26). But fanciful theories concerning Christ’s perfect
life, imputed to us; or the personally indwelling Holy Spirit,
that protects us, or empowers us to overcome sin; may actually
be devices by which Satan prompts us to let down our guard. We
are still “in the flesh” in a very important way — having
“members” that can be yielded (Rom. 6:13) and “affections”
that must be controlled (Col. 3:1-f). Our early environment or
background still influences our thinking, often with prejudices
that require psycho-therapy to unearth. And the sin-filled world
about us continues to dictate much of our daily life. We have,
in Christ, the dynamite with which to overcome Satan —- and in
this sense Christ has overcome Satan-- but our individual battle
goes on. The greater part of the New Testament is directed to
saints, urging them to use the armor provided.
“If
we walk in the light” and “if we confess our sins” (1 Jn.
1:7-f), we have an advocate, a helper to plead our case, and
through whose blood our sins may be forgiven again and again
This “keep on walking” and “keep confessing” (present
active) leaves no room for emotional protestation of security.
With confidence we fight. We look to heaven, but we remember
that Satan and Hell are close behind.
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