Chapter 56 - Growing Deeper

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The holiness of God was aggrieved by the choice of His creation to rebel against Him. It necessarily caused the death of both the human race and its earthly habitat. As a result, both were subjected to a form of governance appropriate for existence apart from God; the "law of sin."

Concordant with His nature, God chose beforehand to restore willing mankind to fellowship with Him. For Him to grant dead, unholy human beings the ultimate privilege of intimate, shared life fellowship, however, was no small matter. At least from the human perspective.

The restoration of shared life fellowship demanded the justice of God be satisfied in regard to the fallen state of mankind. Therefore, it was necessary for Him to fulfill the righteous requirement of the "law of sin," justify the fallen from the transgression of the "law of sin," resurrect the dead to new life (zoe), and establish a new form of governance appropriate for the living.

The Eternal Covenant provided the foundation for the restoration of intimate, shared life fellowship between God and mankind. It was a covenant of promise. The Eternal Covenant promised new law and new life suitable to nurture intimacy with God.

Covenantal Law

As previously indicated, God originated two fundamental types of covenantal law on earth. The Apostle Paul briefly described them as the “law of sin” and the “law of God.” (Romans 7:22-23, 25, 8:2, 7; 1 Corinthians 9:21) The “law of sin” is the old law of the Renovation Covenant and the “law of God” is the new law of the Eternal Covenant.

Law of Sin

Described in the New Testament as the “law of sin and of death,” the “ministry of death,” and the “ministry of condemnation,” the “law of sin” was established on earth for the benefit of fallen human beings. (Romans 8:2; 2 Corinthians 3:7; 9) (Romans 8:2; 1 Timothy 1:8-11) Therefore, it is the law of the dead.

The “law of sin” was established on earth for the primary purpose of revealing sin. (Romans 3:20; 7:7) By its revelation of sin, it was intended to unveil the hopelessness of sin and death, produce accountability to God, and reveal the sinner’s desperate need for the Savior. As a result, the “law of sin” was meant to lead the sinner to faith in the Messiah or Christ. (Galatians 3:23-24)

“Do we then nullify the [purpose of the] law [of sin] through faith? May it never be! On the contrary, we [confirm the purpose of] the law [of sin].” (Romans 3:31)

During the Israelite Age, the “law of sin” was specifically manifested on earth through the Mosaic Law. It was divinely provided for benefit of the Jewish people and their nation. Their failure to obey the “law of sin” was ultimately intended to lead them to faith in the coming Messiah, the source of eternal life (zoe).

In the Gentile Age, the “law of sin” was amended to suit the nations of the world. Consequently, it was no longer identified as the Mosaic Law or “law of Moses.” Adapted for a broader Gentile populous, it was simply referred to in the New Testament as the “law.”

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Requirement

Concordant with the justice of God, the “law of sin” has a requirement of righteousness. Demanding perfect obedience, anything less reveals those under its jurisdiction as sinners.

The fallen nature (sinful flesh) of mankind, however, prohibits him from the obedience necessary to satisfy the righteous requirement of the “law of sin.” (cf. Romans 8:3-4a) Consequently, it serves to clarify that the fallen are dependent on a source other than themselves to fulfill the divine requirement of the “law of sin.”

Fulfillment

Relative to the sinful condition of fallen mankind and his inability to fulfill the requirement of the “law of sin,” God graciously sent His Son to earth to accomplish what mankind could not. Sent in the “likeness of sinful flesh,” the incarnate Christ satisfied the justice of God by fulfilling the righteous requirement of the "law of sin." It was achieved by His lifetime of perfect obedience to its every command, ordinance, and statute. Consequently, the requirement of the “law of sin” was perfectly fulfilled for the New Testament church.

“For what the law [of sin] could not do, weak as it was through the flesh, 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)

Justification

The righteous requirement of the “law of sin” fulfilled, God could justly address its transgression (sin). Consequently, He would not only remedy all of its past transgression but all of its present and future transgression as well.

The justification of fallen human beings from all transgression of the “law of sin” demanded more from the Christ than obedience. It required His death and resurrection.

Justification from the transgression of the “law of sin” by grace through faith alone is an essential doctrine of the New Testament church. It is a nonnegotiable truth of the Bible and the Christian faith. In fact, the doctrine of justification by grace through faith alone is so important to the New Testament church that the “believer” who willingly refuses to accept its amazing benefit is likely not saved from the consequences of his sin and should reassess his relationship to God.

Justification from the transgression of the "law of sin" is a legal transaction. Translated from the Greek word dikaioo (dik-ah-yo'-o), to justify means “to acquit, to set free, to remove guilt.”

The acquittal of the New Testament church from the guilt of all sin was made possible by the divine fulfillment of the stipulations of the Eternal Covenant. Through the death and resurrection of Jesus Christ, the penalty and debt of all transgression of the “law of sin” was “paid in full.” (John 19:30)

In fulfillment of the Eternal Covenant, Jesus Christ, the Son, willingly presented Himself as an “offering for sin.” Therefore, the guilt of all human transgression of the “law of sin” was legally imputed (credited) to Him on the Cross. By His sacrificial death He “paid in full” its penalty and debt. (John 19:30) Thus, the faithful could be forgiven of all transgression; past, present, and future. (Matthew 20:28; 26:28; Acts 10:43; 13:30; 26:18; Romans 3:25-26; 4:1-25; 5:1, 6-8; 19; 6:4, 10;8:34; 14:9; 1 Corinthians 1:30; 5:3-5; 6:20; 2 Corinthians 5:14-15; 21; Galatians 1:1; 2:20; 3:6-9; Ephesians 1:7; 20; Philippians 2:8; Colossians 1:14; 2:13; 1 Thessalonians 4:14; 1 Timothy 2:6; Hebrews 9:12, 14, 22; 1 Peter 1:18-21; 3:18)

It is important to clarify, the justification of the New Testament church from sin necessitated the forgiveness of every last vestige of sin. Not just some of it. Not just past sin. Justification from sin required the forgiveness of every sin. Therefore, the justified were forgiven of every sin committed in the past, every sin they are presently committing, and every sin they will ever commit in the future. In other words, they were acquitted (found not guilty) of all transgression of the “law of sin;” past, present, and future.

Performing His role in the fulfillment of the Eternal Covenant, the heavenly Father resurrected the Son, Jesus Christ. Because He lives, His righteousness could be legally imputed (credited) to the account of the faithful. It was affirmed by the Father’s eternally binding declaration of righteousness.

Justified from all sin, the elect of the New Testament church were made legally suitable with God. As a result, the resurrection life (zoe) of Jesus Christ could be imparted to the faithful. (Acts 13:30; Romans 4:25; 6:4; Galatians 1:1; Ephesians 1:20; 1 Peter 1:20-21)

Divinely justified from sin, the New Testament church was set free from all guilt related to the transgression of the “law of sin.” The blood of the Eternal Covenant was not only sufficient to set the sinner free from all past guilt but also all present and future guilt. Therefore, congruent with its requirement of righteousness, the Apostle Paul could say the church is “… holy and blameless and beyond reproach.” (Ephesians 1:4; 5:27; Colossians 1:22)

Fully justified from all transgression of the “law of sin,” the New Testament church was made legally suitable for resurrection with Christ to life compatible with the living (zoe) God. Free from the guilt of all sin, it is privileged to enjoy intimate, shared life fellowship with God.

Justified from all sin and raised to new life, the New Testament church was privileged to share Christ’s ascension, seating, and glorification. Presently seated in victory at the right hand of the Father in glory, it is eternally positioned far above all that is contrary to God.

“Who will bring a charge against God's elect? God is the one who justifies …” (Romans 8:33)

“… if the Son makes you free, you will be free indeed.” (John 8:36)

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Release

In perfect agreement with the justice of God, the justification of the New Testament church removed every legal barrier to intimate, shared life fellowship with God. It perfectly provided for the fulfillment of the righteous requirement of the “law of sin,” the forgiveness of the penalty and debt related to its transgression, and the imputation of divine righteousness confirmed by an eternally binding declaration. Consequently, the New Testament church was made suitable for resurrection to eternal life (zoe) shared with Christ and ascension into heaven where the church is presently seated at the right hand of the Father in glory.

By the redemptive work of Christ, the New Testament church was made legally suitable with God. Therefore, the “law of sin” became superfluous. As a result, the New Testament church was released from its jurisdiction (authority). (Romans 7:1-6) Thus, it was set free from the “law of sin and of death.” (Romans 8:2)

Justified from all sin and released from the authority of the “law of sin,” the New Testament church is exempt from the demands of the “law of sin.” Further, it is free from “sin leading to death.” (1 John 5:16-17)

“For through the law [of sin] I died to the law [of sin], 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)

Self-Subjection

Ignorant of the redemptive work of Christ, the modern church simply presupposes it is still meant to relate to God according to the “law of sin.” Therefore, it continues to self-subject to the "law of sin" from which it was released. (Romans 7:23, 25, 8:2)

Not realizing the righteous requirement was fulfilled, it was perfectly forgiven of all sin; past, present, and future, provided with an imputation of divine righteousness, released from the jurisdiction (authority) of the “law of sin,” resurrected with Christ to an intimate union of shared life, and consequently, ascended, seated, and glorified with Him, the modern church is obsessed with making reparations for its transgression and consumed with attempting to fulfill the requirement of the “law of sin.” The result is devastating. Rather than worshipping the Savior, the church spends the majority of its time trying to assuage the failure, guilt, and condemnation of sin. (Romans 7:14-24)

Effectively Lifeless and Law-Bound

Choosing to self-subject to the “law of sin,” the ignorant New Testament church is effectively lifeless (zoe) and law-bound. In effect, it is attempting to justify itself from sin by works of law in the realm of sin and death. As a result, the effectively lifeless (zoe), law-bound church has been “severed from Christ” and has “fallen from grace.” (cf. Galatians 5:4)

Ignorantly self-subjected to the “law of sin,” the effectively lifeless (zoe), law-bound church presupposes it has the freedom to either walk in the Light or walk in the darkness. Thus, it can choose to walk by the “law of sin” in disagreement with God or according to the “law of God” in agreement with Him. (Romans 7:23, 25; 1 John 1:5-10)

The effectively lifeless (zoe), law-bound church assumes that when it chooses to walk in the Light with God its activity is righteous. Conversely, when the lifeless (zoe), law-bound church chooses to walk in the darkness apart from God, it assumes its activity is unrighteous. Theoretically then, the effectively lifeless (zoe), law-bound church believes it has the ability to travel back and forth between the Light and darkness, righteousness and unrighteousness.

The effectively lifeless (zoe), law-bound church naturally adopts a law-based remedy for its continual return from the darkness to the Light. It is the historic, law-based “remedy” of the continual confession of its sins.

In reality, the effectively lifeless (zoe), law-bound church is attempting the impossible. Ignorant of its justification and the purpose of the “law of sin” (“law of sin and of death”), it continually tries to please and appease God by attempted obedience. Not understanding the divine remedy for its continual failure to obey, the effectively lifeless (zoe), law-bound church continually confesses its sin, not realizing it is asking God to forgive again what He has already forgiven.

Nevertheless, believing occasional obedience is good enough to satisfy God, the effectively lifeless (zoe), law-bound church forever continues its quest. In desperation, it tries to find meaning on the “treadmill” of sin and confess; ever sinning, confessing, sinning, and confessing. However, trying to manage sin by earthly means cannot lead to righteousness.

In disagreement with God regarding sin and its remedy, the effectively lifeless (zoe), law-bound church accepts this law-based, religious narrative as follows:

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Presupposed Legalistic Narrative of the Lifeless (zoe), Law-Bound Church:

The law-bound church is unaware the redemptive work of Christ fully propitiated God in regard to sin.

The law-bound church believes it remains under the "law of sin."

Self-subjected to the "law of sin," the lifeless (zoe), law-bound church believes it remains accountable for the debt of sin.

The lifeless (zoe), law-bound church believes it is obligated to pay the debt of sin by the performance of works for God.

The motive for the performance of works for God is the fear of failure.

Failure to perform is the source of guilt and condemnation.

Guilt and condemnation unintentionally lead to a focus on the misery of self, sin, and death.

The lifeless (zoe), law-bound church feels unacceptable to God and distant from Him.

The lifeless (zoe), law-bound church has a deep, inward desire to assuage the guilt and condemnation of sin.

Not fully aware of the redemptive work of Christ, the lifeless (zoe), law-bound church attempts to assuage the guilt and condemnation of sin through the legalistic confession of sins.

The lifeless (zoe), law-bound church is unaware that the "law of sin" is foundational to the practice of lifeless (zoe) religion for God.

The lifeless (zoe), law-bound church is unaware that the "law of sin" is a “ministry” of death and condemnation designed only to reveal sin.

The lifeless (zoe), law-bound church is unaware that the "law of sin" was established on earth for the spiritually dead. Thus, it is the law of the dead.

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The effectively lifeless (zoe), law-bound church ignorantly assumes fellowship with God remains possible through obedience to the “law of sin” (“law of sin and of death”). Therefore, despite its continual failure to obey, it continually chooses to self-subject to its rule.

The effectively lifeless (zoe), law-bound church’s attempt to fellowship with God by self-subjection to the “law of sin” is an impossible pursuit. It is the equivalent of trying to fellowship with the living (zoe) God in the realm of sin and death.

While the effort is a critical aspect of the law-based, religious narrative it is contrary to the practice of eternal life (zoe). The effectively lifeless (zoe), law-bound church has failed to understand it is not the occasional practice of sin that hinders fellowship with God but the attempt to fellowship with Him through means of law rather than life (zoe).

Law of God

By the unconditional benefit of the Eternal Covenant, the New Testament church was joined to God through an intimate union of shared law and life. Consequently, it was released from the jurisdiction (authority) of the “law of sin” and transferred to the jurisdiction of the “law of God.”

Rather than established on earth for the sinner, the “law of God” was enacted for benefit of the saint. Personal and gracious, it is favorable for nurturing intimate fellowship with God.

During this present age, the “law of God” is the gracious rule of divine life (zoe) indwelling the New Testament church. It is variously described in the New Testament as the “law of the Spirit of life in Christ Jesus,” the “law of faith,” the “law of Christ,” the “perfect law,” the “law of liberty,” and the “royal law.” (Romans 3:27; 1 Corinthians 9:21; Galatians 6:2; James 1:25; 2:8; 2:12) In this book it is sometimes referred to as the “rule of life.”

As indicated, the “law of sin” was predetermined to reveal sin. In distinct contrast, the “law of God” was established to reveal the Savior.

The “law of God” provides for the New Testament church to bear spiritual “fruit for God.” (Romans 7:4) It is the fruit of eternal life (zoe).

Throughout the ages, the “law of God” was designed to facilitate intimate, shared life fellowship with God. (Romans 8:2) Therefore, it is the law of the living (zoe).

Obedient from the Heart

Unfortunately, the Fall caused confusion regarding the “law of sin” and the “law of God.” Therefore, many in the New Testament church do not understand how to enjoy fellowship with the living (zoe) God. Thus, they attempt to fellowship with Him through the “law of sin,” rather than the “law of God.” (Romans 7:23, 25, 8:2; 1 Corinthians 9:21)

Pursuing fellowship with God through the “law of sin” demonstrates ignorance regarding the “law of God.” Suitable for the personal rule of divine life (zoe), the “law of God” was manifested within by the indwelling “Spirit of life (zoe).” In contrast to the external “law of sin,” the “law of God” is internal, written on the heart or innermost being. Consequently, the beneficiary of the Eternal Covenant is made “obedient from the heart.” (Romans 2:15; 6:17)

Stated simply, the “law of sin” was predetermined to govern the fallen life of the sinner independent from God. In contrast, the “law of God” was predetermined to govern the regenerated life of the saint.

Covenantal Life

As previously indicated, the Eternal Covenant was the foundational, redemptive covenant that allowed for the fulfillment of the covenantal plan of God. It was not a covenant of law but a covenant of promise. It promised both new law and new, eternal life (zoe).

Covenants of promise are unilateral and unconditional. Through a covenant of promise one party promises to bless the other regardless of performance. In other words, covenants of promise are characterized by an unconditional promise that is unilaterally fulfilled by one party for another. The receiving party cannot lose the blessing of the covenantal promise. It is unconditional.

The unilateral, unconditional Eternal Covenant was originated from God in eternity for the benefit of mankind in time. The human beneficiary of the covenant has only one obligation. The covenantal promise must be received by grace through faith alone.

After it is received, the benefit of the Eternal Covenant cannot be altered or lost. It was a unilateral and unconditional promise of God. Therefore, it is not dependent on the performance of its recipient, good or bad.

How can it be certain that the benefit of the Eternal Covenant is a unilateral, unconditional promise? The covenant was initiated in eternity. It provided for the sin problem to be resolved before it existed. Through the unilateral, unconditional promise of the Eternal Covenant, the members of the Godhead agreed the penalty and debt of all sin; past, present, and future, would be paid in full before the first sin was ever committed. It was fulfilled in time by the blood of the Eternal Covenant, the blood of the Cross.

Governance of Life

The “law of sin” was not provided to rule the New Testament church. Sharing life with God, the church was designed to be graciously governed by the “law of God,” the rule of life (zoe).

As previously mentioned, the “law of sin” is described as the “law of sin and of death,” the “ministry of death,” and the “ministry of condemnation.” It was designed for the fundamental purpose of revealing the failure of the sinner to obey the “law of sin” and his existence in the realm of sin and death. Producing the revelation of sin, it can only bear “fruit for death.” Thus, the “law of sin” is the law of the dead. They exist in a state of separation from God.

In contrast, the life-based (zoe) “law of God,” the rule of indwelling life (zoe), was enacted to govern regenerated human life. It is gracious. Therefore, the “law of God” is described as the “law of the Spirit of life in Christ Jesus,” the “law of faith,” the “law of Christ,” the “perfect law,” the “law of liberty,” and the “royal law.”

The “law of God” is governance by the living (zoe) God Himself. Producing the revelation of the Savior, it provides for the bearing of “fruit for God.” (Romans 7:4) Thus, the “law of God” is the law of the living (zoe). They exist in an intimate union of shared life fellowship with God.

Dead to God, fallen mankind is governed by the “law of sin.” Granted new life (zoe) and made alive to God, however, redeemed mankind is in need of an entirely different form of governance; the gracious “law of God.”

Living Church

The New Testament church was never meant to be governed according to the “law of sin.” Created as a living (zoe) organism, the beloved ecclesia of God was forever intended to be governed according to the new, gracious rule of divine, indwelling life (zoe).

The Gospel is the Good News of eternal life (zoe) shared with Jesus Christ. Consequently, it is a gospel of life (zoe).

Although well-intentioned, the effectively lifeless (zoe), law-bound church has made the Good News of Jesus Christ a “gospel” of law. Choosing to self-subject to the “law of sin,” it is in reality spiritually unfaithful and fruitless. Therefore, the “gospel” of law is not good news at all.

The living (zoe) church believes in the fullness of the redemptive work of Christ and therefore, accepts a life-based (zoe) ideology as follows:

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Biblical Life-Based (zoe) Doctrine of the New Testament Church:

The life-based (zoe) New Testament church is aware of the fullness of the redemptive work of Christ.

The life-based (zoe) New Testament church is aware that it was released from the jurisdiction (authority) of the rule of law.

The life-based (zoe) New Testament church is aware that it was set free from the debt of sin. It was “paid in full” by the blood of the Eternal Covenant.

The life-based (zoe) New Testament church is aware it was justified from all sin; past, present, and future.

The life-based (zoe) New Testament church is aware that it received an imputation of the righteousness of Jesus Christ and as a result, it was declared righteous with a divine, eternally binding declaration.

The life-based (zoe) New Testament church is aware that it was risen with Christ to an intimate union of shared life with Him.

The life-based (zoe) New Testament church is aware that it was obligated to God according to the "law of God," the intimate, gracious rule of His indwelling life (zoe).

The "law of God," the intimate, gracious rule of God’s indwelling life (zoe) was designed to reveal the Savior.

The "law of God," the intimate, gracious rule of indwelling life (zoe) is conducive for intimacy with God.

The "law of God," the intimate, gracious rule of God’s indwelling life (zoe) is foundational for the practice of life (zoe).

The motive for the practice of life (zoe) is the perfect love of God.

The practice of the life-based (zoe) New Testament church is satisfied by divine grace through human faith in the ministry of the “Spirit of Life (zoe) in Christ Jesus.”

The life-based (zoe) New Testament church knows it is fully acceptable to God in Christ and concordant with its shared life, enjoys intimate fellowship with Him.

Freedom from all guilt and condemnation leads the life-based (zoe) New Testament church to intentionally focus on the Savior with thankfulness for His redemptive work.

The life-based (zoe) New Testament church is aware that the "law of God," the rule of life (zoe), was established on earth for the spiritually alive (zoe). Thus, it is the law of the living (zoe).

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The ignorant New Testament church is effectively lifeless (zoe) and law-bound. In effect, it operates in the realm of sin and death, the “domain of darkness,” the realm of satanic authority. The ignorant New Testament church does not understand it was released from the external “law of sin,” the law of the dead. Therefore, it willingly self-subjects to its rule. Thus, the ignorant New Testament church is ever attempting to fulfill the righteous requirement of the “law of sin” for God. However, rather than satisfying the requirement of the “law of sin,” it merely reveals its sin over and over again.

The ignorant New Testament church’s only remedy is to continually confess its sins again and again. Thus, it is consumed with trying rather than trusting. Attempting to fellowship with God through the “law of sin” serves to demonstrate the ignorance of the New Testament church regarding the plan of God and consequently, the “new and living (zoe) way” to enjoy Him during the Church Age and beyond.

In contrast, the enlightened New Testament church is spiritually alive to God. Existing with God in His kingdom, the realm of the Spirit, the realm of eternal life (zoe), it is a living (zoe) organism.

The enlightened New Testament church understands the justice of God was completely satisfied when Christ fulfilled the righteous requirement of the “law of sin.” Further, His redemptive work granted the forgiveness of all transgression of the “law of sin”; past, present, and future, resurrection with Christ to an intimate union of shared life, and ascension, seating, and glorification with Him. Therefore, the New Testament church was released from the authority of the “law of sin.” Exempted from the demands of the “law of sin,” the New Testament church was eternally positioned with Christ under obligation to the gracious “law of God,” the rule of the indwelling life (zoe), the law of the living (zoe). Consequently, it is privileged to rest in the practice of the gracious, unburdensome stipulations of the “law of God,” the enlightened New Testament church is simply commanded to “… believe in the name of His Son Jesus Christ, and love one another …” (1 John 3:23; 1 John 5:16-17) Thus, it is consumed with trusting rather than trying.

The enlightened New Testament church is familiar with the “new and living (zoe) way” to enjoy God. It is encompassed in the new law and life of the Eternal Covenant.

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