Outer Man, Inner Man, and Heart Corruption
The concept of the "outer man" and "inner man" is rooted in biblical teachings, particularly in Paul's writings. In 2 Corinthians 4:16, Paul distinguishes between the outer and inner man, noting that though the outer man is decaying, the inner man is being renewed day by day. This distinction is crucial in understanding the nature of humanity and the effects of sin.
The "outer man" refers to the physical aspect of human nature, while the "inner man" pertains to the spiritual or moral aspect. According to Jamieson, Fausset & Brown, the "inner man" is the "hidden" aspect of a person, which is not visible to the public eye [2]. Tertullian, an early Christian writer, interprets Paul's reference to the "inner man" and "outer man" as referring to the soul and the flesh, respectively [3].
The Bible teaches that the heart, or the inner man, is corrupted by sin. Jesus says in Mark 7:21 that "from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts" [1]. John Gill, a Baptist/Reformed commentator, notes that the heart is "sadly corrupted" and is the "fountain from whence all these impure streams flow" [6]. This corruption affects not only the inner man but also the outer man, as it influences a person's actions and behavior.
The Reformed tradition, as represented by John Calvin, emphasizes the total corruption of human nature due to sin. Calvin argues that human nature is "not only utterly devoid of goodness, but so prolific in all kinds of evil, that it cannot be inactive" [8]. This corruption is not limited to the outer man but extends to the inner man, affecting the heart and will.
The Eastern Orthodox tradition, as represented by John Chrysostom, also acknowledges the corruption of human nature. Chrysostom notes that the "old man" is destroyed by "love of glory" and "pleasures," which are mere "pretense and outward show" [4]. This understanding highlights the need for spiritual renewal and transformation.
The distinction between the outer and inner man is not merely a theoretical concept but has practical implications. According to Jamieson, Fausset & Brown, the "outward adornment" of jewelry and other external trappings can be a hindrance to true spirituality if it is not accompanied by a humble inner man [2]. In contrast, a person with a humble inner man can possess external wealth and still be considered "great" [2].
The biblical teaching on the outer and inner man, and the corruption of the heart, has significant implications for Christian theology and practice. It underscores the need for spiritual regeneration and the importance of cultivating a holy inner man. As Charles Hodge, one theologian, notes, the experience of a true Christian involves a struggle between the renewed inner man and the remaining corruption, with a growing delight in the law of God [7].
The heart's corruption is a fundamental aspect of the human condition, and its renewal is a key aspect of Christian salvation. The Reformed tradition, in particular, emphasizes the need for a radical transformation of the inner man through the work of the Holy Spirit. This transformation enables believers to delight in God's law and to live a life that is pleasing to Him [5].
Sources
- Mark “For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts, -- Mark 7:21”
- 1 Peter (Presbyterian) “Jamieson, Fausset & Brown on 1 Peter 3:4: But--"Rather." The "outward adornment" of jewelry, &c., is forbidden, in so far as woman loves such things, not in so far as she uses them from a sense of propriety, and does not abuse them. Singularity mostly comes from pride and throws needless hindrances to religion in the way of others. Under costly attire there may be a humble mind. "Great is he who uses his earthenware as if it were plate; not less great is he who uses his silver as if it were earthenware" [SENECA in ALFORD]. hidden--inner man, which the Christian instinctively hides from publi”
- Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP, XL.--SUNDRY PASSAGES OF ST. PAUL WHICH ATTEST OUR DOCTRINE RESCUED FROM THE PERVERSIONS OF HERESY. (part 1): Now it is no matter of surprise if arguments are captiously taken from the writings of (the apostle) himself, inasmuch as there "must needs be heresies;"[1] but these could not be, if the Scriptures were not capable of a false interpretation. Well, then, heresies finding that the apostle had mentioned two "men"--"the inner man," that is, the soul, and "the outward man," that is, the flesh--awarded salvation to the soul or inward man, and destruction to the ”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: the old man; for as wool is destroyed by the very same means by which it is produced, so likewise is the old man. For love of glory destroys him, and pleasures will often destroy him, and “lust” will utterly “deceive” him. For this is not really pleasure but bitterness and deceit, all pretense and outward show. The surface, indeed, of the things is bright, but the things themselves are only full of misery and extreme wretchedness, and loathsomeness, and utter poverty. Take off the mask, and lay bare the true face, and thou shalt ”
- Romans (Baptist/Reformed) “John Gill on Romans 7:21: For I delight in the law of God,.... This an unregenerate man cannot do; he does not like its commands, they are disagreeable to his corrupt nature; and as it is a threatening, cursing, damning law, it can never be delighted in by him: the moralist, the Pharisee, who obeys it externally, do not love it, nor delight in it; he obeys it not from love to its precepts, but from fear of its threatenings; from a desire of popular esteem, and from low, mercenary, selfish views, in order to gain the applause of men, and favour of God: only a regenerate man delights in the law ”
- Mark (Baptist/Reformed) “John Gill on Mark 7:22: All these evil things come from within,.... All evil thoughts, words, and actions, take their rise from the inward parts of man; from his heart; which is sadly corrupted, and is the fountain from whence all these impure streams flow. And if these come from within, then not from without; they are not by imitation or are the mere effects of example in others: example may indeed, and often does, draw out the evil that is within; but it does not produce it there; if it was not there before, it could not draw it out from thence: and if all these evils come from within, then ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 31: subjects of the inward conflict here depicted. There is in them indeed often a struggle protracted and painful, between reason and conscience on the one side, and evil passion on the other. But there is not in the unrenewed that utter renunciation of self, that looking for help to God in Christ alone, and that delight in the law of God, of which the Apostle here speaks. What Romans vii. 7-25 teaches. Assuming, then, that we have in this chapter an account of the experience of a true and even of an advanced Christian, we learn that in ever”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 37: but constantly produces new fruits, in other words, those works of the flesh which we formerly described; just as a lighted furnace sends forth sparks and flames, or a fountain without ceasing pours out water. Hence, those who have defined original sin as the want of the original righteousness which we ought to have had, though they substantially comprehend the whole case, do not significantly enough express its power and energy. For our nature is not only utterly devoid of goodness, but so prolific in all kinds of evil, that it ca”