Principles of living a godly life [77] – More than conquerors

 ‘Who will accuse down the select of God, God the judicially approving and making rightwise? 34 Who is judging against and passing sentence? Jesus the Messiah, the having died, or rather now who having been roused up, is also at the right hand of God, and who is interceding above us. 35 What will put separating space away from the practical benevolent love of the Messiah? Pressure, confinement, or persecution, or famine, or nakedness, or danger, or sword? 36 Because as it has been written, ‘On account of you we are facing death all the day, we are counted as sheep of sacrifice’. 37 But within all this we are more than conquerors by means of Him starting and continuing to love us. 38 For I am convinced that neither death, nor life, nor angel/messengers, nor beginnings, nor things at hand, nor things to come, nor powers, 39 nor height, nor profound depth, nor any other original formation will have the power to put separating space away from the love of God within Jesus the Messiah, our Lord’, (Romans 8 v 33 – 39). 

And so we come to the glorious end of chapter 8. The deliverance of Christians is secure and certain away from the free gift of God by means of Jesus the Messiah. So who is going to accuse the select of God? It is God Who is making them judicially approved and rightwise. Who is judging and passing sentence? Jesus the Messiah! Jesus has successfully secured redemption for those whom God has brought forth. Having died, he is now roused up with God’s approval, and interceding as High Priest above us. Who then is going put distance and separation between Christians and the practical, beneficial love of the Messiah? 

Christians at different times and in different places experience extreme hardship, confinement or persecution. Some face very adverse situations. Paul quotes from Psalm 44 v 22, as descriptive of what God’s faithful people may expect from their enemies at any period when the unbeliever’s hatred of God and righteousness is roused and there is nothing to restrain it. The argument seems to be this: God’s faithful people of old have endured all manner of suffering, and yet they were not separated from the love of God, therefore such sufferings cannot separate them now. Outsiders or unbelievers reckon that they have Christians at their command, such that they can cut Christians off, negate them or cancel them when they choose. At the height of their opposition they place little importance on the suppression of the gospel or even the destruction of Christians, if such actions serve their own purpose. 

‘But…’. Paul acknowledges the potential of such opposition. He does not present a glib, sentimental or romanticised view in which Christians are always happy and live a peaceful, safe existence. Nevertheless, he says that ‘within all this we are more than conquerors by means of Him starting and continuing to love us’. Not even the Christian’s physical death will separate them away from the love of God. And thus he plainly and simply lists (verses 38, 39) those opposing circumstances that may seem to have the potential to separate Christians away from the love of God, but which in reality do not have the power to do so. No ‘original formation will have the power to put separating space away from the love of God within Jesus the Messiah, our Lord’, (verse 39). 

Having stated his teaching about divine approval and having considered some potential objections to it, Paul then goes on in chapter 9 to look at the specific situation of Jews as God’s chosen ethnic group, in the light of most of them rejecting Jesus as being their Messiah. But I am going to pause my series on godliness and the relationship of Christians to divine law at the end of chapter 8 for a short while, for a brief summer break. Then I will resume looking at Christians and divine law by moving on to look at Paul’s letter to the Galatians. 

Principles of living a godly life [76] – The divine plan

 ‘And those whom He predetermines, these He also summons, and whom He summons, these He also judicially approves and makes rightwise. Then, whom he judicially approves and makes rightwise, these He also honours and renders praiseworthy. 31 What then will we say to these things? Forasmuch as God is above us, who is down against us? 32 Indeed, He Who is not sparing His own Son, but surrendering him for us all, how will He not also give us all things together with him?’, (Romans 8 v 30 - 32).

As we come to the end of chapter 8, Paul steps back as it were to sum up the process of divine judicial approval and rightwiseness, which has been the main theme of his letter. As in other Scripture writings, the process of deliverance from condemnation is portrayed as being entirely down from God. When individuals are in a hopeless state and unable to deliver themselves, God, knowing some beforehand, predetermines them to be jointly formed to the image of His Son. It is God Who brings them forth – they are born again – and they become a new formation as a result of the atoning sacrifice of God’s only begotten Son, given as a free gift, coupled with the work of the set apart Breath of God and His Messiah. 

The process is this. God knows some beforehand and predetermines these to be conformed to the image of His Son. How does this happen? Those He knows beforehand and predetermines to be conformed to the image of His Son He summons, calls or invites, (by means of the good news of the Messiah and the word of the cross. Those who are summoned are, by means of the Breath, enlightened and such that they are persuaded to the point of entrusting the Messiah), and thus God accounts them judicially approved and rightwise. These He also honours and renders praiseworthy. 

All of this originates from and is brought into effect by God, and this gives Christians assurance and confident expectation. Because divine approval and deliverance from condemnation is not down to their fickle and unreliable energies and labours to be godly. Indeed, they lack ability and strength to deliver themselves because of their fleshly constitution. Nor is divine approval attained or maintained by Christians seeking to work to fully observe the written codes of divine law. Divine law is good and set apart, but it reveals our self-forfeiture and loss, and the impulses of our flesh take hold of this starting point such that our self-forfeiture is seen to increase even more. Christians are not placed under the written codes of law or the Sinai Covenant, but under the free, undeserved gift of God, and the New Covenant of the blood of the Messiah. Deliverance from condemnation, and divine approval, is given to them as a free gift from God. Christians maintain Life – responsiveness to God – by walking around moment-by-moment within their breath [pneuma] which is being moved by the Breath of God [Pneuma] dwelling in their deep inner core and effectively interceding for them. Christians are bond-slaves to their Lord who pays the price necessary to buy them back - the shedding of his own lifeblood as a substitute payment to send away their self-forfeiture.

So what shall we Christians say? Well here is the conclusion – ‘Forasmuch as God is above us, who is down against us? 32 Indeed, He Who is not sparing His own Son, but surrendering him for us all, how will He not also give us all things together with him?’ The deliverance of Christians is secure and certain. Since all this is away from the free gift of God, and since God did not hold back even His only begotten Son, but surrendered him for all of us, then who can be down against us? Who can successfully rob us of our deliverance? More than this, if God has not held back His own Son, then surely He will also give us all things together with him. Christians are adopted sons in God’s household, joint-heirs, joint inheritors with the Messiah. God does not surrender His only begotten Son so as to then hold back from us the benefits that His Son has attained.

Principles of living godly life [62] – The polarising dichotomy separating Christians and ‘outsiders’ [2]

‘For the flesh-mind, death, but the breath-mind, [pneuma], life and peace’, (Romans 8 v 6).

Paul has pointed out two polarised groups within humanity and he is explaining how their speech and behaviour works out day-by-day. We have -

The ‘down from the flesh’ – those without persuasion with regard to spiritual realities, who exist thinking, judging and caring for that of the flesh

And

The ‘down from the Breath’ – those brought forth within the Messiah by God, by means of the Breath that indwells them. They exist thinking, judging and caring for that of the Breath, such that the fundamental principle of judicial approval and the rightwise-ness of the Law is beginning and continuing to be made full and complete within them

The mind-set, thoughts, purposes, aspirations and inclinations of those enslaved to their flesh is death - insensitivity, unresponsiveness, opposition and ignorance with regard to God. By contrast, the mind-set, thoughts, purposes, aspirations and inclinations of those possessing the Breath related to God, His Messiah and the heavenly realm is Life. The movement or current of the Breath dwelling in their deep inner core is vitality, animation, sensitivity, responsiveness, enlightened illumination and perception with regard to God, joining and tying together into wholeness, health, welfare and safety. ‘Being declared judicially approved and rightwise from out of entrustment and persuasion, they are possessing peace towards God by means of the Messiah’, (Romans 5 v 1). 

There is the fundamental, polarising difference. ‘Outsiders’ are enslaved to constructing the ‘workings of the flesh’, (Galatians 5 v 19 - 21). But those brought forth by God within the Messiah are working out or carrying across from within the practical end result of the movement of the Breath within them – the ‘Fruit of the Breath’, (Galatians 5 v 22 - 23). In both cases the ‘mind’ is presented as an intermediary regulator. In the case of unbelievers, their mind is an intermediary regulator between the raw passions of their flesh, and their speech and behaviour. But their mind is enslaved to their fleshly desires and impulses, thinking, judging and caring for that which is of the flesh. Using their mind they plan and determine how to satisfy the impulses of their flesh. 

For Christians, if they are walking within the sphere and influence of the Breath, then the Breath is enlightening their mind and the current of the Breath is in opposition to the impulses of their flesh. Using their mind, they think, judge and care for that which is of the Breath and carry this across from within into their speech and behaviour. In this way the judicial approval and rightwise acts of the Law are being made full and complete within them, (verse 4). 

But sometimes the mind of the Christian is captured by the energies that are inherent and still active within their flesh, (Romans 7 v 23). The practical godly speech and behaviour of Christians does not just happen. Christians don’t merely ‘let go and let God do the work’. Rather, they are exhorted to use their enlightened mind as a regulator of their speech and behaviour. They are exhorted to ‘work to bring about your deliverance to its end point, 13 for God is working within you, namely to intend and to be active upon what is good or beneficial’, (Philippians 2 v 12, 13).   

 

Principles of living a godly life [60] – The condemnation of self-forfeiture and completion of the law [2]

 ‘For the powerless incapable law, within which it is weak and feeble by means of the flesh, God, having sent His Son within resemblance of self-forfeiting flesh, and concerning no share and self-forfeiture, has condemned loss and self-forfeiture within the flesh, 4 in order that the judicial approval and rightwise acts of the Law are being made full and complete within us – the not walking around down from flesh, but down from breath’, [pneuma], (Romans 8 v 3, 4).

The outline that I presented in the previous post means that I dismiss the legalist’s suggestion that I am negating the Law or advocating opposition to divine Law so as to promote an excessively permissive Christian lifestyle. I am not saying that because Christians are now on the road to honour and praise that it therefore does not matter how they behave. Paul agrees. ‘Not at all’ says the Apostle, ‘just the opposite’. Rather, what divine Law approves of is beginning and continuing to be made full and complete within us. This is not something that has happened and been completed sometime in the past, rather it is a process that started in the past, when Christians were effectively brought forth and were indwelt by the set-apart Breath, and this process is continuing now and into the future. 

Some legalists step in once again. (They are a persistent and insistent bunch of people). Some of them propose that Paul is referring to something that was fully completed sometime in the past, because they then go on to emphasise a distinction between ‘Justification’ and ‘’Sanctification’. They say, ‘Yes, Christians have indeed been fully rescued and delivered in the Messiah. Their deliverance was fully accomplished and secured by the Messiah by means of his death and resurrection, and it was applied to individual Christians in the past when they were effectively brought forth or born again’. Their inference is that Christians have fully met the requirements of the Law in terms of their ultimate acquittal thanks to the work of Jesus. Christians stand as those who are declared judicially approved by means of the Messiah. They stand justified – judicially approved and rightwise in front of God by means of Jesus. Legalists say that in this sense their deliverance is sure and certain. But then they go on to say, ‘Now that a Christian has been brought forth or ‘born again’, they are called and exhorted to live a godly life in practice, day-by-day’. So far, so good, I fully agree. Like many of their fellow Christians, they refer to this ongoing godly service and process of increasing maturity in godliness as ‘sanctification’ – the process of change in which the Christian is increasingly set apart from worldliness. I refer to it as maintaining godliness and being rightwise in practice day-by-day. But then the legalist says, ‘This is where we turn to divine law! Not for justification, but for sanctification - for living a godly life day-by-day. Are you, as a Christian, stealing? What does Covenant law say? It says You will not steal’. That is the legalist’s approach.

But that is not what Paul is saying at all. Christians are not justified or judicially approved and made rightwise by entrusting Jesus only to then be sanctified or changed into the image of the Messiah day-by-day by turning to labouring and making the effort to obey the written codes of the (moral aspects of) divine law. Rather, the Apostle says that what the Messiah has done is in order that the ‘approval of the Law be made full and complete within us’. The fullness, completion or end result of divine law is now beginning to happen ‘within us’, rather than by our attempts to observe external written codes. If we are in any doubt as to what Paul means, he goes on to tell us plainly. First, this is certainly not something that is happening within the worldly arrangement, it is not arising within human nature in general. Second, it is not happening by attempts to conform to external written codes of law. Rather, it is happening only within Christians – ‘the not walking around down from flesh, but down from breath’.

So now we have this – 

Life within Jesus the Messiah down from Breath

Working in opposition to

Self-forfeiture, loss, and the death, down from flesh

Therefore, Christians who are living a godly life moment-by-moment are –

Walking around down from breath

Principles of living a godly life [55] – No condemnation within Jesus [1]

 ‘Rejoice! The free kindness and favour of God by means of Jesus the Messiah our Lord! So then, indeed I am willingly serving God’s law with the mind, but [my] flesh, [is enslaved to] fundamental principles of self-forfeiture and loss. Under these circumstances, no judicial condemnation within Jesus the Messiah at this present time’, (Romans 7 v 25, 8 v 1).

Paul continues his discussion about judicial approval and deliverance in verse 1 of chapter 8. Very often the start of this verse is translated in to English like this – ‘Therefore there is now no condemnation…’. But there is nothing in the immediately previous verses at the end of chapter 7 to directly suggest that Paul has successfully argued such a conclusion. Chapter 7 actually ends with the strongest assertion of the sin-awaking and sin-detecting power of divine Law and the consequent conflict within the Christian. ‘So then, indeed I am willingly serving God’s law with the mind, but flesh [is enslaved to] fundamental principles of self-forfeiture and loss’, (Romans 7 v 25).

Thus it is better to refer the introduction of chapter 8 to the whole of Paul’s previous logical reasoning. Verse 1 is especially connected with chapters 5 and 6, and the first section of chapter 7, which state, (using various means of imagery), the union of those brought forth by God with the Messiah by means of the set-apart Breath. So far in his letter to the Romans the Apostle has discussed and explained, from many sides, the central theme of salvation, divine approval and its immediate results. These aspects include union with the Messiah, bond-service to God, enlightened liberation of the will, and so on. His last theme has been the place of the written codes of divine Law. With regard to both unbelievers and Christians, divine Law cannot subdue self-forfeiture, but only expose and condemn it. Paul has answered various anticipated objections, partly to vindicate the set-apart cleanliness and praiseworthiness of the Law, partly to expose the magnitude of self-forfeiture, and partly to reinforce the truth that divine approval has to be attained by another way. 

But it is even better to consider the opening words of verse 1 to be the start of a new aspect in the light if all that Paul has been saying. Understanding the Greek word ‘ara’ is the key here. The meaning of the word is more nuanced than the English word ‘therefore’. Thayer states it like this, ‘under these circumstances, something either is so, or becomes so’. It refers to a preceding assertion or fact, (verse 25), or even to something existing only in the mind, and leads to something that follows on as a consequence. With verse 1 we have another example of the later superimposition of chapter and verse divisions on the text potentially getting in the way. Paul is continuing to logically progress from what he has been saying previously. And he has by no means finished talking about divine law, which he will return to in verses 4 and 7 of chapter 8 as part of his continuing discussion about Christians and maintaining divine approval day-by-day.  

I also want to note that the rest of the verse 1 says, [Not walking down from flesh, but down from breath] [pneuma], (Romans 8 v 1b). It is highly probable that these words are to be removed or omitted since it is very likely that copyists inserted them here. We will come across these words a little later, in their correct place, as Paul continues his reasoning and analysis. But when placed here, they intrude and distract from the sequence of Paul’s logical propositions. 

Principles of living a godly life [54] – Deliverance through the free kindness and favour of God by means of Jesus the Messiah

 ‘Rejoice! The free kindness and favour of God by means of Jesus the Messiah our Lord! So then, indeed I am willingly serving God’s law with the mind, but flesh, fundamental principles of self-forfeiture and loss’, (Romans 7 v 25).

Paul has led us to a point of helplessness, even despair, concerning our inability to set ourselves free from, or to overcome the inherent impulses within our fleshly constitution. By means of God’s law we know that God disapproves of certain behaviours – but in knowing God’s Law we begin to perceive our self-forfeiture in every aspect of our being. As we are by nature, our fleshly impulses lead us to self-forfeiture and loss – to divine disapproval and judicial condemnation. Even as Christians who are persuaded of the good news of the Messiah and desiring to live a godly life day-by-day, the intentions that arise within our enlightened mind are being frustrated and opposed by these impulses and energies within our physical flesh. Paul asks, ‘What will rescue and deliver me from out of this, the death body?’

Then, suddenly, Paul talks about rejoicing and giving thanks. Why? Because the answer to his question is, ‘the free kindness and favour of God by means of Jesus the Messiah our Lord!’ We get a sense I think that he cannot contain himself any longer. He thanks God for effecting a deliverance that is beyond his own ability. There is a way of divine approval and Paul places it completely in God’s free favour by means of the Lord Jesus, Messiah. What divine Law cannot do, and what our human constitution cannot do, is being accomplished by means of the Messiah as a result of God’s free favour. 

Paul then succinctly restates what he said earlier in verses 20 – 23. ‘So then’. He sums up the position that he has arrived at thus far. He returns to the polarising dichotomy between his godly intentions as a result of his enlightened mind, and the opposing impulses of his fleshly constitution. This is where he is as a Christian at this present time. On the one hand, ‘I [‘ego’ as governor/controller/regulator] am indeed willingly serving God’s law with the mind’, in my ‘inner man’ or the ‘inside of the cup’. I am agreeing alongside good, clean, praiseworthy divine law and my intention is to honour and praise God in my speech and behaviour. But my ‘flesh [my death-body], is serving fundamental principles of self-forfeiture and loss’. So I sometimes fail to do what ‘I’ [ego/governor/regulator] intend. Because impulses inherent in my fleshly constitution working in opposition to God, are taking me captive and working themselves out from within, They are carrying across into self-forfeiting speech and behaviour that Covenant law condemns and God disapproves of.

Paul maintains the important concept of separation between ‘ego’ – ‘I’ as inner controller/governor/regulator – and the raw energies inherent within his fleshly constitution. He established this position in Romans 7 v 17 - 23. He says, as a Christian, ‘I’ [ego] am not deliberately originating these raw impulses in my flesh from out of nothing by using my mind. Nor am I closely identifying with them. Rather, these impulses and inclinations are inherent within my earthy, sensuous, fleshly constitution, within the fabric of my flesh. Therefore, as a Christian, when I see myself behaving and speaking in ways that God disapproves of, ‘I’ [ego] am not fully, completely and wholeheartedly co-operating with bringing these impulses to fruition. They have taken me captive within self-forfeiture and loss and ‘I’ am grieved by such behaviour. 

Principles of living a godly life [42] – Human nature and divine law [2]

 ‘But self-forfeiture and loss, having taken hold of a starting point by means of the injunction, fully worked to fashion within me every aspect of inordinate desire’, (Romans 7 v 8a).

Paul has just said that by means of Covenant or divine law he knows what self-forfeiture and loss is. Covenant Law defines self-forfeiture and loss. Divine law sets boundaries on thoughts, emotions, intentions, speech and behaviours, revealing what God approves of and what He disapproves of. 

So what happens? Knowledge of self-forfeiture and no receipt of a portion (of the divine inheritance) is gained by means of knowing divine law. But knowledge of divine law means that self-forfeiture and loss actively takes hold of a starting point and opportunity presented by means of the injunction. Talking about himself, Paul says that the knowledge of self-forfeiture conveyed by means of divine law fully worked to completion within him. Knowledge of self-forfeiture with regard to covetousness fully worked down within him to produce and accomplish an end result. Namely, this knowledge fashioned and formed all of the individual parts and aspects of covetousness, focused passion, yearning and lusting. The knowledge that Paul attained by means of divine law - that passionate, lustful desire was prohibited - also presented within him the opportunity, the opening and starting point for self-forfeiture and loss. His awareness of what self-forfeiture and loss is with regard to covetousness sprung to life and it worked within him to form self-forfeiture and loss with regard to every aspect of passionate, lustful desire that he possessed. His awareness of self-forfeiture and loss because of his covetousness increased, he saw it as being present in so many aspects of his passionate desires. But it was not the law itself that was producing this result, but rather the ‘self-forfeiture and loss’ within him. It was everywhere within him, often in subtle and unexpected ways. 

The Greek word that Paul uses is ‘hamartia’, which is almost universally translated into English as ‘sin’. In its more strict definition it is a noun derived from ‘A’ – ‘not’ or ‘no’, and ‘méros’ – ‘a part, a share of’, and it emphasises its self-originated or self-empowered nature – in other words, this loss of a share is not originated or empowered by God. Thus, in its fullest sense it is ‘self-forfeiture leading to no-share or portion of the divine inheritance’. It was this ‘self-forfeiture and loss’ that was working within Paul and producing every kind of form of covetousness, which had been defined by divine law. Passionate desire was present in him before he encountered divine law, but knowing the law constituted the initial starting point of knowing the presence and extent of self-forfeiture and loss, which worked within him to form many instances and aspects of self-forfeiture and loss in relation to his passionate desires.

At this point in his discussion, Paul is still thinking primarily of the dynamic process that takes place within ‘unbelievers’ – who are walking around day-by-day down from their flesh, because they are enslaved to their natural, earthy, ancient humanity or physical, fleshly constitution. In other words, this is the dynamic process that takes place when unbelievers encounter divine law. Paul does not introduce the present tense until verse 14. From verse 7 to 13 he uses the past tense, which means that he is referring to himself before God brought him forth. 

Principles of living a godly life [39] – Christians and divine law [6]

 At this present time Christians exist at a kind of mid-point, in a transitional state. They are no longer who they once were but their redemption has not yet reached its end point. Their old human appearance is dead thanks to being brought forth by God in union with the Messiah by means of the Breath, but they are not yet what they will be, indeed, it has not yet been revealed what they will be. Instead, the ‘new and fresh is coming into being’. Christians are in the middle of a transitional process. Their new formation has begun but it has not yet reached its culmination. 

So we have this situation. On being brought forth by God their old human appearance has died and a new formation has come into being. Reminding ourselves of what Paul said in the first four verses of Romans chapter 7, the fact that their old human appearance has died means that – 

The written codes of divine law have been rendered idle in terms of trying to obey these codes as a means of obtaining divine approval day-by-day or in terms of ultimate and final approval on the Day of Judgement. 

Christians are joined in union with the Messiah who has fulfilled the requirements of divine law in his body. He is the spotless Lamb of God. 

Because of this union, Christians are freed from condemnation within the sphere of the written codes of divine law. Instead the law penetrates into them becoming ‘the roused from out of the dead’. 

In II Corinthians 11 v 2 Paul says of the Corinthian Christians, ‘I have joined you to one husband, a set apart virgin to present and stand beside the Messiah’. He speaks of Jesus as their husband because they exist in union with him as their Lord and head.

The purpose of the death of the Christian’s ‘old human appearance’ and their union with the Messiah by means of the Breath, such that they penetrate into becoming ‘the aroused from out of the dead’ is that they actively ‘bear fruit for God’ in their speech and behaviour. They do not seek a life of godliness and good in order to obtain or maintain divine approval by working and expending their energy in such behaviour, but rather, out of loyal service for the honour and praise of God. Such clean speech and behaviour is the ‘fruit of the Breath’, (Galatians 5 v 22). 

Having been brought forth by God, Christians do not own themselves. I have often heard ‘outsiders’ or ‘unbelievers’ say in defence of their preferred behaviour, ‘It’s my body, or my life, I can do what I like’. This is not a Christian sentiment. Christians are bond-slaves of their Lord and Master the Messiah. They have been bought back, redeemed or purchased with a price, and placed in God’s household. By right of purchase, Christians are therefore under an obligation to behave as their Messiah directs. The Messiah purchases the taking away of the Christian’s condemnation by means of the shedding of his own lifeblood and in doing so he places upon them a new obligation to obedience. Those who are redeemed from out of slavery or captivity to self-forfeiture and condemnation are the purchased servants of him who redeemed them – as Paul goes on to say in the next verses in Romans 7. 

Principles of living a godly life [38] – Christians and divine law [5]

Paul has stated and illustrated the principle that the law only has authority whilst a man is alive. When a man dies the law is rendered idle. He then applies this statement to Christians, especially to Hebrew Christians – ‘those knowing law’, (Romans 7 v 1). ‘So then my brothers, you also were put to death, the law by means of the body of the Messiah penetrating into you becoming another, the having been aroused from out of the dead, in order that we begin and continue to bear the fruit of God’, (Romans 7 v 4).

OK Hold on to your hats and take a deep breath….

Paul says that Christians, including Jewish Christians who know the law, have been put to death and therefore the law is rendered idle. Earlier, Paul has said that Christians are ‘planted together with the Messiah so as to be coming forth the resemblance of His death…knowing this, that our old human appearance was crucified together with [the Messiah], in order that the body of self-forfeiture and loss is brought to an end. We are no longer serving self-forfeiture and loss’, (Romans 6 v 5, 6). 

What does Paul mean when he says that the Christian’s ‘old human appearance was crucified’? What is the Christian’s ‘old human appearance’? A polarising difference exists between Christians and unbelievers. The natural, inherited constitution of every individual is described in Scripture as the ‘old human appearance’, or as the ‘natural, sensuous earthy man’, or the ‘old and ancient self’. Within our ‘old human appearance’ we are earthy, sensuous individuals who rely on our sense of the tangible. Impulses within our physical flesh lead us to a condition in which we don’t take hold of and welcome the Breath of God. That which is of the Breath of God seems to be dull, absurd foolishness. We don’t have a natural ability to perceive, recognise or be persuaded to the point of obedience regarding the Messiah and or what is of the Breath, no matter how hard we may try. The theological principle is this: 

That which is of the Breath of God is discerned, distinguished, examined and apprehended only through the assistance of the Breath of God

We may understand the words and concepts in Scripture, but no matter how educated and intelligent we may be, we remain without persuasion when it comes to what is true to the facts with regard to God, His Messiah and the intangible unseen realm. We remain in, and prefer, darkness to light and thus we remain unbelievers, penetrating toward the judicial condemnation of God.

But once God brings forth those He has selected, they are described as being a ‘new formation’ - they are no longer who they once were. Having been effectively being brought forth, a fundamental change has taken place within them, which means that they are not the same as they we were before – ‘our old human appearance was crucified together with [the Messiah]’ (Romans 6 v 6). This happened to them and was completed in the past, when they were effectively brought forth. Thus Paul says here in Romans 7 v 4 – ‘my brothers, you also were put to death’, you Jews who know the law and whom God as brought forth by means of the Messiah – you also were put to death, your ‘old self’ was crucified together with the Messiah. 

The next phrase is more difficult to translate and I consider that many translations are misleading. Translators are forced to add words in English that are not present in the Greek text, in order to convey the interpretation that they consider Paul intended. But I have presented what the Greek text says – ‘the law by means of the body of the Messiah penetrating into you becoming another, the having been aroused from out of the dead’. All the word studies and lexicons fail to make mention of the word ‘law’ – ‘nomos’ – in this particular verse. It would seem that they are unable to determine the particular or specific meaning of the word ‘law’ in this verse. Translators and commentators add the English word ‘to’, thereby giving us the phrase - ‘you were put to death to the law’. But the word ‘to’ is not there in the original Greek. 

So what is Paul saying? I consider that Paul is saying that the law – the written codes of divine law – by means of the body of the Messiah penetrates into them becoming another. Christians are placed in union with the Messiah by means of the Breath. Their ‘old self’ is crucified, put to death together with him, because of their union with him. But the law is fulfilled or brought to completion by means of the body of the Messiah, the Lamb of God without stain or blemish, and therefore, Christians are roused up to Life with him, again because of their union with him. In this way they are judicially approved, and the law penetrates into them becoming ‘another’ – a ‘new self’. 

What does this mean? It means that those whom God has brought forth are ‘the having been aroused from out of the dead’. The rousing up from out of the dead has already begun. Christians are no longer ‘under the law’ because they have been crucified with the Messiah and their ‘old self’ has died and therefore the law has been rendered idle. But because of their union with the Messiah they are also ‘roused up from out of the dead’ to a position of divine approval, because the law has been fulfilled and completed by means of the body of the Messiah. The law, being fulfilled, penetrates into Christians becoming ‘the roused up from the dead’ at this present time because of their union within the Messiah. ‘If therefore then anyone [is] within the Messiah, [they are] a fresh, new, unused formation. The beginnings are coming near – look! Fresh, new, unused is caused to come into being’, (II Corinthians 5 v 17). This has happened in order that ‘we begin and continue to bear the fruit of God’.

….and breathe out and relax.

 

Principles of living a godly life [35] – Christians and divine law [2]

 Why is it the case that Christians are exhorted not to live their lives responding favourably to self-forfeiture if they have been delivered away from divine condemnation by the Messiah? Paul teaches that Christians are ‘planted together with the Messiah so as to come forth the resemblance of His death’, (Romans 6 v 5). That is a deep and slightly obscure concept, but he explains it in the next verse. ‘…knowing this, that our old human appearance is crucified together with [Him], in order that the body of self-forfeiture and loss is rendered down to being idle and inactive. We are no longer devotedly enslaved to the self-forfeiture and loss’, (Romans 6 v 6). Sounds even deeper, so what does he mean? Our ‘old human appearance’, refers to what we all are within our earthy, sensuous human nature and constitution. When God’s brings forth those he has selected, this old form is crucified together with the Messiah. God brings Christians forth as a ‘new formation’ in order that their physical, fleshly body with its inherent tendencies towards self-forfeiture and loss is brought to an end and rendered idle. Their fleshly body cannot and will not enter into the heavenly realm. Paul is saying that Christians are no longer enslaved to self-forfeiture and loss.

He goes on to say, ‘Because he, [Jesus], died, he withered away the self-forfeiture and loss… in this manner you also, logically reason yourselves to indeed be dead and lifeless to self-forfeiture and loss… Nor be standing beside your members as implements of unjust self-forfeiture, but stand them beside God, from out of the dead as it were, alive, your members instruments of the judicial approval of God’, (Romans 6 v 10a, 11a, 13). It is clear that Paul is talking about living the Christian life day-by-day. He concludes his response to the first objection that Christians continue in self-forfeiture because God’s free gift super-abounds, by saying, ‘Because self-forfeiture and loss will not have authority over you, because you are absolutely not under law, but under favour’, (Romans 6 v 14). In the future, self-forfeiture and loss will not rule over Christians. Why? Because at this present time Christians are under God’s freely extended favour and are absolutely not under law. The Greek suggests the paraphrase, ‘You are now not placed under law but under a free gift’, with the idea not just of the Christian’s position or standing, but also of the transferring process. To be ‘under law’ is to be under its authority and requirement of entire obedience, and therefore to be under its curse for the slightest breach. To be ‘under law’ is to be enslaved under the inability of our fleshly constitution to keep it, the helpless slave of self-forfeiture, the law working down settled anger.

Principles of living a set apart, godly life [31] – Divine Law and the error of legalism [1]

Some Christian leaders propose that now that Christians have attained deliverance away from divine condemnation by means of entrusting in Jesus, then in order to go on, live a godly life and attain the highest standards of godliness day-by-day, Christians should now turn to the written codes of divine Law. They should turn to the written codes of the Sinai Covenant, where we find the Ten Commandments for example, to spur them on to avoid sin and encourage holiness. 

Here is Paul’s response to such a suggestion. ‘I wonder and marvel that in this manner you are quickly changing sides and transferring away from your summons within the Messiah’s free gift, penetrating into a different kind 7 that is absolutely not another good message. If whether there are some who are disturbing you and wish to corrupt the good news of the Messiah. 8 But even if we or a messenger from out of heaven proclaim good news to you alongside that good news we announced to you, let him be accursed! 9 As we have said before, so even at this moment I say, ‘If anyone is announcing good news to you beside what you received, let him be accursed!’’, (Galatians 1 v 6 – 9). Then, after defending his reputation, authority and integrity and that of the Apostles and the gospel message, he repeats the gospel which says that Christians are delivered from condemnation by faith, not by observing the written codes of the Law. Then he says, ‘O unthinking Galatians! Who has begun and continues to fascinate you not to be having confidence and trust the truth - that eyes down Jesus the Messiah announced as crucified? 2 I merely desire to learn this from you, did you receive the Breath [Pneuma] by means of working energies of Law, or by hearing confident entrustment? 3 Are you so thoughtless? Breath [Pneuma] beginning to make complete, [but] now at this present time, flesh? 4 Did you have so much heavy emotion without purpose, if indeed also without purpose? 5 Therefore, the supply of the Breath [Pneuma] to you and active power within you - from out of actions of Law or from out of hearing entrustment?’ (Galatians 3 v 1 – 6). 

Paul does not hold back. He says that a core aspect of the gospel is being undermined. Once again he contrasts the written codes of the Law on one hand, with hearing and persuasion, and with the Breath of God and God’s Son on the other hand. He places these in opposition to each other. If Christians turn to the written codes of Law in their attempt to attain godliness day-by-day, they are entrusting in their own energies and efforts to maintain judicial approval. They are entrusting their own flesh and the energies inherent within their human constitution. This means that they are taking a step backwards. The written codes of divine law are working down settled anger, not godliness.

 

Principles of living a set apart, godly life [29] – Divine Law and Divine approval [1]

 Many of the Apostolic references to divine Law refer to divine approval, to being declared righteous or placed in a position of no condemnation from God. Many Protestant Christian commentators (though not all), agree that no one is declared righteous by means of them trying to obey or keep the written codes of divine Law. Paul states the position of Christians succinctly in his letter to the Christians in Galatia. ‘Therefore, as many as exist from out of works and actions of Law exist under a curse. Because it is written, ‘Cursed, everyone who is not remaining within everything written in the book of the Law, constructing them. 11 Because now it is clearly evident that no one is judicially approved in the presence of God within the sphere of divine Law, because ‘The judicially approved will live from out of faithful confident persuasion’. 12 But the Law is not from out of confident persuasion, on the contrary, the one constructing these things will live by them. 13 The Messiah buys us up completely from out of the curse of the Law, having become a curse on behalf of us, because it is written, ‘Everyone hanging on a tree is accursed’, 14 in order that Abraham’s blessing comes to the Gentiles within Jesus the Messiah, so that we receive the promise - the Breath [pneuma] - through entrusting to the point of obedience’, (Galatians 3 v 10 – 14a).

Covenant Law says, ‘Do this and you will live’. That is the arrangement for those under the Sinai Covenant - ‘we know that whatever the Law says, it speaks to those within the Law’, (Romans 3 v 19), to Jews. ‘The hearers of the Law are not judicially approved alongside God, but the doers of Law will be declared judicially approved’, (Romans 2 v 13). But no one successfully obeys or keeps all of the Law. Rather, ‘The judicially approved will live from out of faithful confident persuasion’,  (verse 11 above). 

Paul contrasts doing the written codes of the Law with ‘faith’ and the Breath. These are two different means of obtaining divine approval. But he says that no one successfully enacts the written codes of divine law, so that instead, divine approval comes from faith, from entrustment to the point of obedience. In these last days, the Messiah and his atoning death at Calvary has been revealed and it is Jesus who is the focus of this faith or persuasion. The fruit and evidence of this entrustment is that it is carried across from within – from ‘inside the cup’ into godly speech and behaviour as Christians co-work with the Breath of God. 

This is the situation according to Paul - ‘Therefore, in front of Him all flesh will absolutely not be judicially approved from out of energy and work of Law, because by means of Law is full knowledge of self forfeiture and no share or portion. 21 But now apart and separate from Law, God’s judicial approval is being made clear and apparent, testified and borne witness to by the Law and the Prophets - 22 judicial approval by means of entrustment, penetrating toward all those entrusting Jesus the Messiah’, (Romans 3 v 20 – 22b). Paul states a conclusion on this matter a little later. ‘Because if those from out of Law are allotted heirs, [then] persuasion to the point of obedience is made void, is nullified, and the announced promise rendered entirely idle. 15 Because Law is working down settled anger’, (Romans 4 v 14, 15a). These two means of judicial approval are in many ways mutually exclusive. When it comes to divine law, the written codes are bringing down settled anger, whereas the arrangement of judicial approval by means of faith exists beside Covenant Law, in the sense that it does not abolish or dissolve divine Law, but brings it to completion and with it, divine judicial approval.