Chapter 47 - Rule of Life

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Relative to New Testament church practice, law and life (zoe) are contrary to one another. No matter the amount of time and effort, it is impossible to blend them together. Like oil and water, they simply do not mix.

Attempting to combine the practice of law with life (zoe) is nonsensical. It is the equivalent of forcing the resurrected New Testament church back into the grave and yet expecting it to bear the fruit of life (zoe).

Temporal Life

While on earth, the natural, fallen life of mankind is independent and temporal. It was not designed to continue beyond its existence on earth.

Positioned “in Adam,” the independent, temporal life of the fallen is legally unsuitable and organically incompatible with God. (Acts 10:42; Romans 4:17; 5:12; 21; 8:2; 11:15; 14:9; Ephesians 2:1, 5; Colossians 2:13; 2 Timothy 4:1) It is appropriate only for life apart from God in the realm of sin and of death. (Romans 8:2)

Spiritually dead to God, independent, temporal human life is subject to external governance by the rule of law. Therefore, it can only bear “fruit for death.” (Romans 7:5)

Rule of Law

Originated from God, the rule of law is, “… holy, and the commandment is holy and righteous and good.” (Romans 7:12) Reflective of the righteousness of God, it is suitable to accomplish the purpose for which God created it.

The rule of law was created with a requirement. The justice of God demands its fulfillment.

The requirement of the rule of law is righteousness. Therefore, it demands perfect obedience to its every command, regulation, and ordinance.

Mankind, however, is incapable of fulfilling its righteous requirement. He cannot satisfy it because he is compromised by the indwelling principle of sin (sin nature or “flesh”). (Romans 3:20; 7:14-20; 8:3; Galatians 2:16; 3:11) Paul clarified, “… the law is spiritual, but I am of flesh, sold into bondage to sin.” (Romans 7:14)

Although the law of God is indeed holy, righteous, and good, the Apostle Paul referred to it as the “law of sin,” and the “law of sin and of death.” (Romans 7:23, 25; 8:2) His reference was related to its divine purpose and role regarding unrighteous human beings.

The “law of sin and of death” should be interpreted as the law that reveals sin and its realm; death. As revealed by the rule of law, the transgressor or sinner is separated from God by sin in the realm of death. The relationship between sin and death is a common theme in Paul’s letter to the Romans. (5:15, 17, 21; 6:16, 21, 23; 7:10-11,13)

The rule of law or the “law of sin and of death” was not established on earth for benefit of the righteous but for the unrighteous. The Apostle Paul stated very clearly, “… law is not made for a righteous person, but for those who are lawless and rebellious, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers and immoral men and homosexuals and kidnappers and liars and perjurers, and whatever else is contrary to sound teaching …” (1 Timothy 1:9-10)

The unrighteous are separated from God. Spiritually dead to Him, they are naturally positioned in the realm of death.

Referred to as “in the flesh” and “according to the flesh,” the unrighteous are subject to the controlling, condemning mastery of the “flesh” (the indwelling principle of sin) (Romans 7:5; 8:4, 5, 8, 12, 13) Consequently, they are intentionally managed by the “law of sin and of death.” Measured by its requirement of righteousness, the fallen are worthy of eternal condemnation.

Nevertheless, the rule of law, the “law of sin and of death,” is “holy and righteous and good.” (Romans 7:12) In the plan of God, its fundamental purpose is to reveal the unrighteousness of transgression (sin). (Romans 3:20; 4:15; 7:7)

Once enlightened to their fallen, sinful condition, the unrighteous are able to discern their need for the Savior, Jesus Christ. (Galatians 3:23-24) Thus, the purpose of law is to reveal the hopelessness of sin and death and therefore, provide motive for the sinner to seek salvation.

By its revelation of sin, the rule of law, the “law of sin and of death,” was designed to act as a “tutor” or “schoolmaster” to lead the sinner to the living (zoe) Christ. (John 5:21; 1 Corinthians 15:45; Galatians 3:23-25) Its tutorship is confirmed when the unrighteous arrive at the point of redeeming faith. The Apostle Paul said, “Do we then nullify the law through faith? May it never be! On the contrary, we establish (histemi - his'-tay-mee) the [purpose of the] law.”[1] (Romans 3:31; 10:4) Rather than nullifying the rule of law, arriving at faith in Christ serves to “establish,” “uphold,” or “confirm” the purpose of the rule of law (see NRSV; Goodspeed Bible; Amplified; Et al.).

“But before faith came, we were kept in custody under the law, being shut up to the faith which was later to be revealed. Therefore the law has become our tutor to lead us to Christ, so that we may be justified by faith. But now that faith has come, we are no longer under a tutor.” (Galatians 3:23-25)

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Eternal Life

After coming to saving faith in Christ, the redeemed life of the New Testament church on earth was designed to be dependent and eternal. It was intended to continue beyond its existence on earth.

Positioned “in Christ,” the dependent, eternal life of the redeemed is legally suitable and organically compatible with God. It is appropriate for life with God in the realm of the Spirit of life (zoe). (Romans 8:2)

Made alive to God “in Christ,” the dependent, eternal life of the redeemed of the New Testament church is obligated to God by the gracious rule of life (zoe). Consequently, the New Testament church is privileged to bear “fruit for God.” (Roman 7:4)

Not Under Law

Positioned in Christ, the redeemed of the New Testament church are alive to God. Consequently, they are no longer subject to the rule of law but instead obligated to God by the gracious rule of life (zoe). Paul explained, “For sin 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) It can be interpreted, “For sin (nature) shall not be master over you, for you are not under [rule of] law but under [rule of life (zoe) characterized by] grace” (6:14) The immediate context reveals that Paul was not referring to the mastery of the believer by the practice of sin (effect) but the indwelling principle of sin (source) or the sin nature (cf. Romans 6:1-13).

The redeemed of the New Testament church were 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. Through the identification, the mastery of the sin nature, otherwise known in Pauline writing as the “flesh,” was “rendered powerless” to control or condemn the righteous of the New Testament church. The Apostle Paul clarified, “…our old self was crucified with Him, in order that our body of sin (the sin nature controlling or working through the members of the body) might be done away with (katargeo (kat-arg-eh'-o); “rendered powerless” to control the members of the human body), so that we would no longer be slaves to sin.” (Romans 6:6)

As previously indicated, Christ was crucified for the New Testament church. In Romans, Paul reveals that the church was also crucified with Christ. The co-crucifixion was fulfilled by baptism into (identification with) the death of Christ. (Romans 6:3) Consequently, the New Testament church died with Christ to the rule of law, the “law of sin and of death.”

Released

Identified with the crucifixion of Christ, the New Testament church was released from the jurisdiction (dominion or sphere of authority) of the rule of law, the “law of sin and of death.” (Romans 7:1-6) It was essential for the New Testament church to bear the fruit of eternal life (zoe) or “fruit for God.” (Romans 7:4)

Relative to the release of the church from the rule of law, the practice of sin (transgression of law) could no longer be measured and therefore, its penalty could no longer be 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)

To “bear fruit for God,” it was necessary for the New Testament church not only to die to the old life (psuche) under the mastery of law but also to be raised to new life under the mastery of the indwelling life (zoe) of God.

The Apostle Paul informed, “…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 (life (zoe)) and not in oldness of the letter (law).” (Romans 7:4-6)

Released from the jurisdiction of the rule of law, the members of the New Testament church no longer obey God from motive of failure, guilt, and condemnation. They have a very different motive for obeying God. The motive for the New Testament church to obey is derived from the indwelling life (zoe) of God. It is characterized by His abundant, overflowing grace and love beyond measure.

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No Condemnation

Fallen mankind is naturally subject to eternal condemnation. It is evidenced by the indwelling principle of sin, the transgression of the rule of law (sin) , the revelation of sin by the rule of law, and the resultant state of unrighteousness and death.

As indicated, the requirement of the rule of law is righteousness demonstrated by perfect obedience. Anything less is imperfect and worthy of condemnation.

The source of imperfect obedience is not the rule of law. It is the indwelling principle of sin or the “flesh.” It serves to compromise the ability to obey the rule of law according to divine standard.

The rule of law was designed to reveal transgression (sin). It clarifies that the transgressor (sinner) exists apart from God in the realm of death. Consequently, the Apostle Paul referred to the rule of law as the “law of sin and of death.”

Although rescued from eternal condemnation by the redemptive work of Christ, the New Testament church can continue to choose to live like the fallen. However, it does not lead to eternal condemnation. Instead, it leads only to the temporal condemnation associated with failure and its resultant guilt.

Nevertheless, the Apostle Paul proclaimed that those in Christ Jesus are without condemnation. (Romans 8:1) He explained that it was because the New Testament church has been, “… 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)

Through the unconditional benefit of the Eternal Covenant, the redeemed of the New Testament church were released from the rule of law, the law that reveals sin and its corresponding realm of death. They were graciously provided with the covenantal benefit of a new law, the "law of the Spirit of life (zoe) in Christ Jesus," by which they were made suitable to receive new life.

In Romans 8:3, Paul then explained that failure to satisfy the requirement of the rule of law was not the fault of the law itself. Instead, the failure was related to the weakness of the indwelling principle of sin, the source of condemnation. Therefore, freedom from condemnation necessitated the judgment and execution of the indwelling principle of sin or “sin in the flesh.”

Relative to the inability of mankind to satisfy the requirement of the rule of divine 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 rule of divine law 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 (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 New Testament church. Therefore, it was released from the jurisdiction (authority or dominion) of the rule of law, the revelator of sin and condemnation. Consequently, the Apostle Paul could emphatically state, “Therefore there is now no condemnation for those who are in Christ Jesus.”

Rule of Life

Although released from the jurisdiction of the rule of law, the “law of sin and of death,” the New Testament church is not without obligation to God. It is obligated to Him by the gracious rule of divine 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)

In the New Testament, the rule of eternal life (zoe) is not only described as the “law of the Spirit of life (zoe) in Christ Jesus.” (Romans 8:2) It is also referred to as the “law of faith,” the “law of Christ,” the “perfect law,” and the “law of liberty.” (Romans 3:27; 1 Corinthians 9:21; Galatians 6:2; James 1:25; 2:12)

Governance by the gracious rule of eternal life (zoe) required the reception of eternal life (zoe). By the redemptive work of Christ, the members of the New Testament church have indeed been awarded the ultimate privilege of eternal life (zoe). It is manifested within the New Testament church by the indwelling Spirit of Christ. Sharing life with Jesus, the New Testament church is privileged to enjoy citizenship in His kingdom, the realm of eternal life (zoe), and rests in governance by the rule of eternal life (zoe), the “law of the Spirit of life (zoe) in Christ Jesus."

The privilege of governance by the rule of life (zoe) required a significant inward transformation. Thus, the redeemed of the New Testament church, alive to God, were made “obedient from the heart.” (Romans 6:17) Therefore, they walk with God and serve according to the “obedience of faith.” (Romans 1:5; 16:26)

Governance by the rule of life (zoe) is gracious and forgiving. Rather than demanding perfection, it freely grants undeserved favor to the imperfect. Its only requirement is faith.

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Intimacy with God

Unlike the impersonal 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 illustrate. The Apostle Paul explained, “… 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)

Described as two becoming one flesh, 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.

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.

Law and Life Contrasted

The rule of law or “law of sin and of death” and the rule of life (zoe) or the “law of the Spirit of life in Christ Jesus” can be contrasted as follows:

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Attributes of the Law of Sin and of Death	Attributes of the Law of the Spirit of Life (zoe) in Christ Jesus
Ministry of sin and of death attempted through human effort (2 Corinthians 3:7, 9).	Ministry of the Spirit of life fulfilled from within the New Testament church (Romans 8:1-2; 2 Corinthians 3:6).
Condemnation.	No condemnation (Romans 8:1).
Dead works.	Living (zoe) works.
The basis for religion.	The basis for relationship.
Human effort (Rom 7:14-24).	Divine effort in cooperation with human faith (Romans 8:1-17).
Endless, failed attempts to fulfill the righteous requirement of the rule of law by man.	Righteous requirement of the rule of law already fulfilled in the New Testament church (Romans 8:4).
For God.	With God.
Service.	Enjoyment.
Theoretically, forgiveness is conditioned on personal performance; therefore, righteousness is unfulfilled.	Unconditional forgiveness of all sin; past, present, and future, and a declaration of absolute righteousness awarded in Christ.
Divine favor sought by personal effort but never attained.	Divine favor fully and unconditionally awarded.
Never good enough for Christ.	Perfectly acceptable in Christ.
Unfinished business.	“It is finished” (John 19:30).
Work.	Rest (Matthew 11:28-30; Hebrews 3:12-4:16).
Bondage (Romans 7:6).	Freedom (John 8:36; Galatians 5:1).
Motivation for service: fear of punishment (1 John 4:18)	Motivation for ministry: perfect love, indwelling life (zoe).
Reveals sin in man (Romans 3:20; 7:7).	Reveals Christ in man (Colossians 1:27).
Empowers sin (1 Corinthians 15:56).	Empowers God.
Temporal performance dependent on finite human resources.	Eternal ministry is dependent on infinite resources.
Leads to the misery of guilt and condemnation.	Inspires thankfulness for the finished work of God in Christ.
Ultimately directs the focus of human life to self and failure.	Ultimately directs the focus of human life to Christ and His victory.
Trying.	Trusting.

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The contrasting “law of sin and of death” and the “law of the Spirit of life in Christ Jesus” can be illustrated as follows:

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Law of Sin and of Death	Law of the Spirit of Life (zoe) in Christ Jesus
Treadmill – running alone, never arriving.	With Christ - already across the finish line, the race is over.
Employee – working for God.	Child – resting in Christ.
Factory – characterized by inorganic assembly, always working.	Garden – characterized by organic growth through the perfect provision of God.

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Again and Again

The redeemed have been introduced to the Savior. As a result, they have been legally justified from sin, released from the jurisdiction of the rule of law, organically regenerated, born of the Spirit of life (zoe), indwelt by the Spirit, and graciously obligated to God by the intimate rule of His indwelling life (zoe). (Romans 3:21-8:17) Consequently, the guilt, condemnation, and misery associated with failure to obey the rule of law is false. It is incongruent with Scriptural truth.

Despite their amazing freedom in Christ, the righteous remain free to again and again subject themselves to the rule of law, the “law of sin and of death.” It is, however, an unenviable choice characterized by a vicious cycle of failure, guilt, condemnation, and misery.

The Apostle Paul illustrated in Romans 7. When he was younger in his walk with the Lord, he ignorantly attempted to please Him through obedience to the rule of law. However, Paul bore only “fruit for death.” (Romans 7:5) Sadly, his spiritual fruitfulness was no different from that of a religious unbeliever. Moreover, Paul’s failed effort was accompanied by an ever-increasing sense of guilt that led to the misery of self-imposed, temporal condemnation. (Romans 7:15-24) His response to his predicament was, “Wretched (miserable) man that I am! Who will set me free from the body of this death?” (Romans 7:24)

Through years of trials and tribulations, Paul matured spiritually. It allowed him to more fully understand all that Christ had done for him. As a result, Paul’s attitude changed dramatically. With knowledge of his freedom in Christ, he proclaimed, “Thanks be to God through Jesus Christ our Lord!” (Romans 7:25)

Paul clarified, “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)

Motive

Whether redeemed or not, the human motive for attempting to fulfill the righteous requirement of the rule of law is fear. More specifically, the fear of failure and punishment. The Apostle John stated, “There is no fear in love; but perfect love casts out fear, because fear involves punishment, and the one who fears is not perfected in love.” (1 John 4:18)

Rather than the fear of failure and punishment produced by the rule of law, the intimate presence of the indwelling Christ, His fearless love, 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)

© 2025 James Hiatt

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