Chapter 37 - Rule of Life (zoe)

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If the church is to bear spiritual fruit, it must learn to distinguish between law and life (zoe). Continually attempting to subject itself to the rule of law does not allow for spiritual fruit. Only the gracious rule of life (zoe) in Christ can lead to spiritual fruitfulness.

The rule of law was created for the sinner. (1 Timothy 1:8-11) He is separated from God by spiritual death. Consequently, the rule of law was designed to reveal his position of unrighteousness and death and lead him to the Savior, the source of righteousness and life (zoe).

In contrast, already positioned “in Christ,” the saint is not subject to God by the rule of law. Instead, he is obligated to God by the gracious rule of His indwelling life (zoe).

The sinner’s transition from law to life (zoe) was a glorious result of Christ’s redemptive work. Through His work, the righteous requirement of the rule of law was fulfilled, sin forgiven, righteousness imputed and life (zoe) imparted.

Relative to the redemptive work of Christ, the Apostle could say of the saint, “the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death.” (Romans 8:2) No longer a sinner, the saint was “set free” or “released” from the jurisdiction (realm of authority) of the rule of law (“law of sin and of death” and instead, obligated to God by the “law of the Spirit of life (zoe) in Christ Jesus” or the rule of life (zoe). (cf. Romans 7:1-6)

Requirement

The external rule of law has a very strict requirement. It demands perfect obedience to its every command, regulation, and ordinance. Therefore, even one small act of disobedience leads to condemnation.

The internal rule of life (zoe) does not have a requirement. It is gracious. Rather than demanding perfection, it freely grants undeserved favor to the imperfect.

Motive

The natural motive for attempting to fulfill the righteous requirement of the rule of law is fear of failure. More specifically, it is the fear of the consequence of failure, condemnation.

In contrast, the motive for living with God by the gracious rule of His indwelling life (zoe) is love (agape). (Galatians 5:16; 25) The Apostle John clarified, “There is no fear in love (agape); but perfect love (agape) casts out fear, because fear involves punishment, and the one who fears is not perfected in love (agape).” (1 John 4:18) “Cast out” by the “perfect love” of God, the fear of condemnation has been vanquished. Consequently, the Apostle Paul proclaimed, “… there is now no condemnation for those who are in Christ Jesus.” (Romans 8:1)

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Inward Transformation

The privilege of living by the gracious rule of life (zoe) required the elect members of the New Testament church to experience a significant inward transformation. To become suitable for gracious rule by indwelling life (zoe), they were made “obedient from the heart.” (Romans 6:17) Unconditionally changed from within, their subjection to the rule of law became unnecessary.

Intimacy with God

Contrary to the rule of law, the rule of life (zoe) is conducive for the nurture of shared life intimacy with God. Rather than demanding and exhausting, it is gracious, loving, benevolent and restful. (Matthew 11:28-30)

The biblical description of marriage serves to clarify. The Apostle Paul illustrated the intimacy of shared life by explaining, “… a man shall leave his father and mother and shall be joined to his wife, and the two shall become one flesh.” (Ephesians 5:28-31; cf. Genesis 2:24)

From the beginning, marriage was intended to be physically and spiritually intimate. Husband and wife were not intended to become united as one flesh by the performance of mutually agreed-upon rules, regulations, and ordinances. Instead, intimacy in marriage was designed to occur from a motive of selfless love (agape), cultivated in an environment of shared life.

Not Under Law

Like marriage, intimacy with God was intentionally designed to be a gracious blessing nurtured from the motive of selfless love (agape). It too is cultivated in an environment of shared life.

The elect members of the New Testament church are privileged to share life with Jesus Christ, the mediator of the Eternal Covenant. Inwardly transformed by the redemptive work of Christ, they were made suitable to accommodate the living (zoe) God. Intimately governed from within, the New Testament church is obligated to God by His indwelling life (zoe) rather than the external rule of law.

In Christ, the New Testament church is no longer under the rule of law.
Paul explained, “For sin (sin nature) shall not be master over you, for you are not under law but under grace.” (Romans 6:14; cf. Romans 6:1-13; 1 Corinthians 9:20-21; Galatians 2:19; 3:1-5; 23-25; 4:4-5; 5:1-6; Hebrews 7:11-12) The immediate context reveals that Paul was not referring to the mastery of the believer by the practice of sin (effect) but his mastery by the indwelling principle of sin (source) or the sin nature (cf. Romans 6:1-13).

The New Testament church was delivered from the mastery of the sin nature by baptism into Christ’s death. (Romans 6:3) As previously indicated, the Greek word baptizo (bap-tid'-zo) is most accurately interpreted as “identification with.” Thus, the ecclesia of God was graciously identified with Jesus’ sacrificial death. As a result, the sin nature, otherwise known in Pauline writing as the “flesh,” was “rendered powerless” to control or condemn. The Apostle Paul clarified, “…our old self was crucified with Him, in order that our body of sin (sin nature) might be done away with (katargeo (kat-arg-eh'-o); “rendered powerless”), so that we would no longer be slaves to sin.” (Romans 6:6)

As previously indicated, Christ was crucified for the believer. In Romans, however, Paul reveals that the believer was also crucified with Christ, the result of his baptism into the death of Christ. (Romans 6:3)

It must be noted that the believer’s baptism into Christ did not eradicate his sin nature (the indwelling principle of sin). Therefore, its presence remains. “Rendered powerless,” however, it can no longer influence the believer apart from his willing consent.

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Released

According to the Apostle Paul, the New Testament church is “not under law” because it was released from the jurisdiction (dominion or sphere of authority) of the rule of law. Therefore, the believer’s sin nature has been made powerless and no longer has dominion over him.

When the sinner is removed from the jurisdiction (dominion or sphere of authority) of the rule of law the practice of sin cannot be measured, or its penalty imputed. Paul clarified, “…where there is no law, there also is no violation.” (Romans 4:15) Additionally, he stated, “…sin is not imputed when there is no law.” (Romans 5:13)

Paul revealed more specifically the New Testament church was released from the jurisdiction of the rule of law by the death of Christ so that it could be raised with Him to a union of shared life (“joined to another, to Him who was raised from the dead”). (7:4) Intimately united to Christ, the New Testament church can “serve in newness of the Spirit” and “bear fruit for God.” (7:4, 6)

     “…my brethren, you also were made to die to the law through the (corporeal) body of Christ (by His sacrificial death), so that you might be joined to another, to Him who was raised from the dead, in order that we might bear fruit for God. For while we were in the flesh (under the rule of law), the sinful passions, which were aroused by the law, were at work in the members of our body to bear fruit for death. But now we have been released from the law, having died to that by which we were bound, so that we serve in newness of the Spirit and not in oldness of the letter.” (Romans 7:4-6)

Released from the jurisdiction of the rule of law, it no longer has authority over the New Testament church. Consequently, there is no penalty or debt of transgression that can be imputed to its account or serve as a source of condemnation. As a result, it has been set free from the fear of condemnation.

The church released from the jurisdiction of the rule of law has a very different motive for its progressive sanctification or growth in Christ. Rather than fear, its motive for obedience is the intimate, indwelling life (zoe) of God, characterized by graciousness and love.

In contrast, the unbeliever remains under the jurisdiction of the rule of law and therefore, enslaved to the controlling, condemning power of his sin nature. Consequently, his practice of sin is measurable and its penalty imputable. As a result, he ever remains fearful of condemnation.

“For through the law I died to the law, so that I might live to God. I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me. I do not nullify the grace of God, for if righteousness comes through the law, then Christ died needlessly.” (Galatians 2:19-21)

Rule of Life

Although released from the rule of law, the New Testament church is not without obligation to God. It is privileged to experience sanctification by the Spirit of God according to the gracious rule of His indwelling life (zoe). (Romans 6:4-5, 8-11; 13-14; 7:4, 6; 8:1-14; Galatians 2:19-20; 3:1-5; 27; 5:18; Ephesians 2:5-6; Philippians 1:21; Colossians 2:13; 3:1-4)

By the will, work and indwelling presence of the “Spirit of life (zoe) in Christ Jesus,” the New Testament church was made “alive (zoe) to God.” (Romans 6:11) Consequently, its members are said to “live by the Spirit.” Thus, they exist in a union of shared life with God in Christ.

Alive to God by the Spirit, the New Testament church is described as “according to the Spirit” and “in the Spirit.” (Romans 8:4, 5, 9, 14; Galatians 5:18, 25) They are technical phrases that indicate the redeemed of the organic New Testament church exist in the kingdom of God, the realm or sphere of the Spirit.1 Governance by the Spirit is characterized by grace, love, and fruitfulness beyond measure (zoe). (cf. Matthew 11:28-30; Romans 6:14; Galatians 5:22-23; 1 John 5:3)

In the realm or sphere of the “Spirit of life (zoe) in Christ Jesus,” the New Testament church is subject to the controlling influence of the living (zoe) Spirit. Consequently, it is privileged to “serve in newness of the Spirit” and “bear fruit for God” by faith alone. (Romans 7:4-6) The apostle proclaimed his recognition of this new, spiritual life source by stating, “… Christ lives in me ” (Galatians 2:20); “… to live is Christ” (Philippians 1:21); and “Christ… is our life (zoe)…” (Colossians 3:4).

In the New Testament, the rule of life (zoe) is referred to as the “law of Christ.” (1 Corinthians 9:21; Galatians 6:2) It is also described as the “law of faith,” the “law of the Spirit of life (zoe) in Christ Jesus,” the “perfect law,” and the “law of liberty.” (Romans 3:27; 8:2; James 1:25; 2:12) The “law of Christ” is often referred to in this book as the “rule of life (zoe).”


Obligated to God by the rule of life (zoe), the New Testament church does not relate to Him by obedience to the commands and ordinances of law. Instead, made “obedient from the heart” by the redemptive work of Christ it is privileged to walk and serve according to the “obedience of faith.” (Romans 1:5; 6:17; 16:26)

By his own account, when the Apostle Paul was young in the Lord he failed to discern the divine path of sanctification. Therefore, he did not walk by faith in God according to the rule of life (zoe). Instead, Paul attempted to please Him through obedience to the external rule of law. (Romans 7:14-24) The outcome was guilt related to his failure to satisfy the requirement of the rule of law. Additionally, he learned that his guilt grew more intense over time. It led to the misery of condemnation.

It is important to emphasize that Paul’s failed attempts to satisfy the requirement of the rule of law made him miserable. His response was “Wretched (miserable) man that I am! Who will set me free from the body of this death?” (Romans 7:24)

Congruent with his sanctification by the “Spirit of life (zoe),” Paul eventually recognized that Jesus Christ had already satisfied the righteous requirement of the rule of law. Therefore, it was not his responsibility. Crucified and resurrected with Christ, he died to the rule of law and its requirement.

Paul’s legal source of misery removed by the Cross, his attitude changed. Therefore, he proclaimed, “Thanks be to God through Jesus Christ our Lord!” (Romans 7:25)

Rather than the fear of condemnation, the intimate presence of the living (zoe) God and the gracious rule of His indwelling life (zoe) provide both the motive and power for the New Testament church to “walk in a manner worthy.” (cf. Ephesians 4:1; Colossians 1:10; 1 Thessalonians 2:12) Paul confirmed, “… it is God who is at work in you, both to will and to work for His good pleasure.” (Philippians 2:13)

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No Condemnation

Obligated to God by life (zoe) rather than law, the Apostle Paul proclaimed, “Therefore there is now no condemnation for those who are in Christ Jesus. (Romans 8:1) He explained it was because the New Testament church was “… set free from the law of sin and of death” by “… the law of the Spirit of life (zoe) in Christ Jesus.” (Romans 8:2) Thus, it was freed from the bondage of the rule of law to the gracious rule of indwelling life (zoe).

In Romans 7 Paul had revealed that failing to obey God according to the rule of law leads to condemnation. In Romans 8 he referred to the rule of law as the “law of sin and of death.”

Paul plainly indicated that the “law of sin and of death” is a “ministry of death” and a “ministry of condemnation.” (2 Corinthians 3:7, 9) It ministers death and condemnation by performing the primary function for which it was created; the revelation of sin (transgression of law) in the realm of death or separation from God.

The requirement of the “law of sin and of death” is righteousness demonstrated by perfect obedience. However, mankind is compromised in his attempt to satisfy the requirement of law by the indwelling principle of sin or his sin nature. (Romans 3:20; Galatians 2:16; 3:11; cf. Romans 7:14-20) It prohibits humanity from perfectly obeying divine law. Consequently, man is condemned even before he first attempts to obey the rule of law.

As indicated, however, Paul said, “… there is no condemnation for those who are in Christ Jesus.” Freedom from condemnation required release from the “law of sin and of death,” the source of condemnation.

Relative to the inability of mankind to satisfy the requirement of the rule of law, God graciously sent His Son, Jesus Christ, to fulfill what mankind could not. “For what the [rule of] law could not do, weak as it was through the flesh (the sinful nature, NIV), God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh.” (Romans 8:3)

For the benefit of sin weakened mankind, the Father sent the Son to earth “in the likeness of sinful flesh and as an offering for sin.” Manifested “in the likeness of sinful flesh,” Jesus perfectly obeyed every stipulation of the rule of law and thereby fulfilled its requirement of righteousness. As a sacrificial “offering for sin,” He paid in full the penalty and debt for all human transgression of the rule of law.

Concordant with the justice of God, the requirement of the “law of sin and of death” was fully satisfied. As a result, God could graciously condemn the fallen nature of the sinner or “sin in the flesh” rather than the sinner. The Greek word for “condemned” is katakrino (kat-ak-ree'-no). Relative to the immediate context, it is indicative of both the judgment and execution of the fallen nature. In an amazing demonstration of selfless love, unfailing mercy, and absolute justice, God condemned (judged and executed) the believer’s sin nature and thereby deposed it from its position of authority.

The divine judgment and execution of the believer’s sin nature allowed God the freedom to justly impute or credit the righteousness of Jesus Christ to the account of the New Testament church. The imputation was a legal action settled in heaven and on earth that was accompanied by an eternally binding declaration of righteousness. Consequently, the righteous requirement of the rule of law was not only fulfilled for the New Testament church but also in it. Paul confirmed, “For what the [rule of] law could not do, weak as it was through the flesh, God did…so that the requirement of the [rule of] law might be fulfilled in us.” (Romans 8:3a, 4a)

Satisfied within, the requirement of the rule of law does not need to be fulfilled by the church. Instead, it is privileged to be obligated to God by the gracious rule of His indwelling life (zoe) by faith alone.

© 2023 James Hiatt

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