Chapter 62 - Law and Life

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The sovereign God created the eternal, organic church of the New Testament before the foundation of the world. In the fullness of time, He established it on earth in perfect accord with His eternal plan.

Before the influence of fallen mankind and its ensuing deformation, the eternal, organic New Testament church formed on earth was exemplary. It presented the desire of God for church function, form, purpose, mission, governance, works, leadership, manifestation and practice on earth. Thus, the New Testament church provided the archetype to which all subsequent church reformation should aspire.

The distinctly eternal, organic church of the New Testament did not change when God originated it on earth. It retained its eternal function and form. The function of the New Testament church was to facilitate intimate, shared life fellowship between God and mankind. Corresponding with its eternal function, it was created in the form of a spiritual body. As a result, the eternal, organic church of the New Testament could accommodate the living (zoe) presence of God on earth.

Unfortunately, the church on earth has not always shared the distinctiveness of the eternal, organic church of the New Testament. It is characterized by a very different function, form, purpose, mission, governance, works, leadership, manifestation and practice.

The temporal, inorganic, religious church is largely unaware of the unparalleled value of intimate, shared life fellowship with God. Ignorant of its privileged opportunity to enjoy life (zoe) in fullness, it has developed its own lifeless (zoe) function and form.

The function of the temporal, inorganic church is to perform religious activity for God. Its corresponding form is a physical congregation.

As indicated by its organizational attributes it is clear that the temporal, inorganic, religious church is nothing more than a simulation of the eternal, organic church of the New Testament. It is merely a shadow of the true substance. (cf. Colossians 2:17)

Inorganic, the simulated religious church cannot support eternal life (zoe). Therefore, rather than animated by the indwelling life (zoe) of God, it must be propped up by the rule of law.

Instead of accomplished for God by the works of law, the reformation of the church is a gracious act of God. He alone is capable of reforming it from temporal to eternal, inorganic to organic, and law to life (zoe). Mankind is privileged to cooperate with God by faith alone.

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                                            Law or Life

In the world, law and order are commonly associated with one another. It is understood that with the observance of law comes order.

Unlike the world, however, the eternal, organic church of the New Testament is not ruled by law. Therefore, its practice is not ordered by law.

The rule of law was not established on earth for benefit of the righteous who comprise the New Testament church but the unrighteous who exist in the world. The Apostle Paul clarified, “…. 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.” (1 Timothy 1:9)

The rule of law has an essential purpose for the unrighteous. It produces accountability to God by the revelation of sin. The accountability established through the rule of law acts as a “tutor” or “schoolmaster” to lead the transgressor of law (sinner) to the Savior by faith alone. (Galatians 3:23-25)

Rather than ruled by the commandments, statutes, and ordinances of law, the practice of the eternal, organic New Testament church is governed by the gracious, intimate rule of divine life (zoe). The ecclesia of God serves as His dwelling on earth. (Ephesians 2:19-22) It is His living (zoe), indwelling presence that lovingly and graciously provides the order for its intimate, life-based (zoe) practice.

The Apostle Paul distinguished between governance by law and life (zoe). In Romans 8:2 he stated, “…the law (nomos) of the Spirit of life in Christ Jesus (governance by life (zoe)) has set you free from the law (nomos) of sin and of death (governance by law; cf. Romans 3:20; 4:15; 7:7; 2 Corinthians 3:7-9). In the New Testament, the rule of life (zoe) is described not only as the “law of the Spirit of life (zoe) in Christ Jesus” but 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) In this book the “law of the Spirit of life (zoe) in Christ Jesus” is typically referred to as the “rule of life.”

As indicated, governance by divine life (zoe) is fulfilled according to the indwelling “Spirit of life (zoe) in Christ Jesus”. By His will, work and indwelling presence, the eternal, organic church of the New Testament was made “alive (zoe) to God in Christ Jesus” (Romans 6:11). Consequently, its members are said to “live by the Spirit” and biblically speaking, are described as “according to the Spirit” and “in the Spirit.” (Romans 8:4, 5, 9; Galatians 5:25)

“According to the Spirit” and “in the Spirit,” are technical phrases. They indicate that the redeemed of the eternal, organic New Testament church exist in the realm or sphere of the Spirit. It 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) Consequently, life in the realm or sphere of the Spirit is the means by which the redeemed are able to “serve in newness of the Spirit” and “bear fruit for God.” (Romans 7:4-6)

By the Spirit, the practice of the eternal, organic church of the New Testament is life-based (zoe). According to apostolic tradition, New Testament church practice is a celebration of life shared with God. Generally speaking, the ecclesia celebrates God through the life-based (zoe) practices of purposeful prayer; intentional community interaction; the Lord’s Supper as a full, celebratory meal; participatory praise and worship in song; joyful giving; corrective spiritual discipline; cooperative discipleship; and team-oriented outreach.
zoe).

Recognizing the incompatibility of law and life (zoe) in the New Testament church, the Apostle Paul rebuked the legalistic Galatians by stating, “You foolish Galatians, who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as crucified? This is the only thing I want to find out from you: did you receive the Spirit by the works of the law (the rule of law), or by hearing with faith (rule of life (zoe))? Are you so foolish? Having begun by the Spirit (rule of life (zoe)), are you now being perfected by the flesh (the rule of law)? Did you suffer so many things in vain — if indeed it was in vain? So then, does He who provides you with the Spirit and works miracles among you, do it by the works of the law (the rule of law), or by hearing with faith (rule of life (zoe))?” (Galatians 3:1-5)

In his letter to the Romans, the Apostle Paul further confirmed that endeavoring to join law and life (zoe) is spiritually unfruitful. (Romans 7:4-6) The outcome of the union is wretchedness or misery. (Romans 7:24)

The New Testament clarifies that the rule of law is incompatible with the practice of the church. Not only can it not allow for true intimacy of fellowship with God but it is inconsistent with the essential church doctrine of grace through faith alone.

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                                         Rejection of Life

God provided the Old Covenant and its rule of law (Mosaic) for the nation of Israel, not the New Testament church. The Mosaic law prescribed the nature, function, and limitations of the religious and governmental practice of ancient Israel’s earthly kingdom. By the first century, however, the religious leadership of Israel had allowed the rule of covenantal law to devolve to an unscriptural standard. As a result, it had little resemblance to the Mosaic law.

The legalistic leadership of first-century Israel had elevated the rule of law beyond its scriptural intent. Misunderstanding its covenantal purpose, they failed to comprehend its righteous requirement of perfect obedience. As a result, the leadership of first-century Israel also failed recognize the impossibility of satisfying its requirement.

Consistent with their overemphasis of the practice of law, the representative leadership of first-century Israel failed to recognize the Messiah, His gracious message and His ministry of life (zoe).Therefore, they declined His invitation to set up His kingdom on earth. Thus, Jesus proclaimed to them, “…the kingdom of God will be taken away from you and given to a people, producing the fruit of it.” (Matthew 21:43)

Rejected by the Israelites, Jesus proceeded toward the next phase of His plan to vindicate His nature and repopulate His kingdom with willing citizens. Consequently, he satisfied His role in the fulfillment of the redemptive Eternal Covenant, not only for the benefit of the nation of Israel but all mankind.

                                           Covenant Life

Congruent with the divine fulfillment of the redemptive Eternal Covenant, the impending Church Age would be characterized by the availability of new life for the elect, predominantly from among the Gentile nations. The new life (zoe) would be the very life (zoe) of Jesus Christ, the mediator of the covenant.

Relative to the unconditional benefit of the Eternal Covenant, the New Testament church was made “alive to God in Christ Jesus.” (Romans 6:5, 8, 11) Joined to Him through an intimate union of shared life, it was no longer obligated to God by the rule of law (law of sin and of death) but the rule of indwelling life (zoe).

                                       Historic Precedent

Despite the clear warning found in the New Testament, the church today frequently subjects itself to the rule and practice of law. Its inclination to practice law is not derived from Scripture but historic precedent. (cf. Galatians 5:16-17)

Rather than prescribed by Scripture, the inclination of the modern church to subject itself to the bondage and futility of law originated from the precedent established by historic Roman Catholicism. Therefore, its practice was not founded on the leading of God but an amalgam of ancient civic custom and pagan belief interspersed with biblical teaching that was largely removed from its biblical context.

Relative to its origin, the law-based practice of the early Roman Catholic Church was quite different from the life-based practice of the New Testament church. Its “Mass” or church service was not derived from the leading of the risen, indwelling Savior, apostolic teaching and tradition, and dependent, faithful prayer, but the traditions of religious men.

The early Roman Catholic Church ignorantly replaced the life-based practice of the New Testament church with the legalistic practice of organized religion. It was characterized by religious people congregating in a religious building for a religious “service.” Under the rule of law, its religious “Mass” or “service” and consequent religious “ministry” was directed by a religious liturgy under the legalistic tutelage of a religious leader.

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                                        Partial Reformation

In the sixteenth century, God inspired many of His people to protest against the religious, legalistic practice of Roman Catholicism. However, the “Protestant Reformation” did not entail a complete reformation of the church. While it led to the reformation of Roman Catholic Church doctrine, it did not fulfill the reformation of Roman Catholic Church practice. Therefore, the practice of the “protestant” church after the Protestant Reformation remained similar to the ancient practice of the Roman Catholic Church.

After its partial reformation, Protestant church practice retained the fundamental law-based organizational structure of impersonal large group meetings in civic buildings. Thus, the protestant “Mass” or “service” continued to be characterized by a legalistic, religious liturgy, organized choir, paid priestly headship (in the form of a pastor), pulpit, lecture-style sermons, pews, the distinction between clergy and laity, etc.

                                            Practice of Law

Due to historic precedent and ignorance, the modern church often chooses to remain under the old rule of law (law of sin and of death). Consequently, it attempts to live and serve God in bondage instead of resting in the freedom and graciousness of His indwelling life (zoe).

The choice to remain in bondage to the rule of law is contrary to the “gospel of the grace of God” and the ministry of the indwelling “Spirit of life” (zoe). (Acts 20:24; Romans 8:1-17) Rather than a ministry of life (zoe), it is described by the Apostle Paul as a ministry of death and condemnation. (2 Corinthians 3:7, 9) He further clarified that the church, in subjection to the rule of law, can only produce “fruit for death.” (Romans 7:5) Therefore, it can lead to only one outcome; wretchedness or misery. (Romans 7:24)

Church practice characterized by legalism demonstrates ignorance about the rule of law. Biblically speaking, God did not establish the rule of law (law of sin and of death) on earth for the church. Instead, He implemented for the benefit of the unrighteous, “…those who are lawless and rebellious, for the ungodly and sinners.” (1 Timothy 1:9)

For the benefit of the fallen, the rule of law (law of sin and of death) was designed to fulfill the one function for which it was created. God enacted it to reveal sin and produce accountability to Him. (Romans 3:20; 4:15; 7:5, 7; 13)

Church practice in subjection to the rule of law (law of sin and of death) is antithetical to the distinct practice of the eternal, organic New Testament church. It can only produce an appearance of godliness without the power of divine life (zoe). (cf. 2 Timothy 3:5)

                                       Justification of Life

Relative to its purpose of revealing the bondage and futility of sin, God provided the rule of law (law of sin and of death) to lead the sinner to the Savior. (Galatians 3:23-26) Thus, its purpose is established or confirmed when the sinner comes to Christ and experiences justification from sin. (Romans 3:31)

The sinner's justification is satisfied by divine grace through faith in Christ alone. (Romans 3:21-22; 4:1-25; 5:12-21; 1 Corinthians 1:30; 2 Corinthians 5:21) It is an essential doctrine of the church.

Justification by grace through faith alone is inclusive of the unconditional forgiveness of all sin; past, present, and future, the unconditional imputation of divine righteousness, and, as a consequence, an unconditional declaration of righteousness. Fully justified from sin, the righteous requirement of the rule of law is completely satisfied in the New Testament church. As a result, it was qualified to be released from the bondage of the rule of law. (Romans 7:6; 8:1-4a)

Forgiven of all sin, declared righteous, and “released” from the bondage of the law, the sinner has become legally suitable to receive the life (zoe) of God indwelling. It is a privilege received through the organic process of regeneration and spiritual birth. “But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.” ( John 1:12-13)

                                            Worthy Walk

Released from the rule of law, the believer is set free from the divinely provided means to reveal sin. (Romans 7:6) Apart from the revelation of sin, his flesh or sin nature has been rendered powerless to control and condemn. “Therefore there is now no condemnation for those who are in Christ Jesus.” (Romans 8:1)

While no longer under servitude to the rule of law, the believer remains obligated to walk in a manner worthy of his eternal calling. (Ephesians 4:1; Colossians 1:10; 1 Thessalonians 2:12) Released from the rule of law, however, his worthy walk is not fulfilled by obedience to the rule of law, but obedience to the rule of life (zoe). (Romans 8:4b-17) Concordant with rule by the indwelling life (zoe) of God, the believer's walk is legally representative and organically representational of God on earth. Thus, it is a walk worthy of the eternal calling of God.

Although “released” from its bondage and futility, the rule of law is not without purpose in the believer's daily walk. While the believer is no longer a sinner, he retains the ability to walk like a sinner under the rule of law. (1 Corinthians 3:1-4) If the believer does choose to walk like a sinner, the rule of law continues to operate according to its primary function. It reveals his sinful practice with the intent of leading to repentance. The repentance of the believer, however, is not the same as the repentance of the sinner.

Under the rule of law (law of sin and of death), the sinner's repentance is from death to life (zoe). It is unto salvation. In contrast, the believer has already received life (zoe). Therefore, his repentance under the rule of life (zoe) is not from death to life (zoe). The repentance of the believer is from law to life (zoe) or from sight to faith.

                                          Practice of Life

There is no greater privilege than to be introduced to life (zoe), receive life (zoe), and enjoy the practice of life (zoe) in community. Therefore, it is a tragic mistake for the church to return to the practice of law. It is a miserable deviation from the eternal plan of God for His beloved bride.

By benefit of the Eternal Covenant, the life-based practice of the early church was founded on the leading of the risen, indwelling Savior, apostolic teaching and tradition, and frequent prayer. As a result, New Testament church practice was a celebration of life shared with God.

The life (zoe) dependent practice of the New Testament church was fulfilled under the headship of Christ by the fullness of His indwelling Spirit. Fundamentally, it included the Lord’s Supper as a full, celebratory meal; purposeful prayer; participatory praise and worship in song; intentional community interaction; loving, spiritually gifted ministry; joyful giving; corrective spiritual discipline; cooperative discipleship; and team-oriented outreach.

The life (zoe) dependent practice of the early ecclesia was most effective when manifested in the intimate environment of small group community. It was directed and secured by the immediate presence, incomparable power, and eternal purpose of infinite life (zoe).

© 2022 James Hiatt

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