"Making Each Day Preparation Day"

Caution is offered on the dangers of preaching redemption by grace alone as it may mistakenly be interpreted as permission to do whatever one wishes. Paul became well aware of this likely tendency, as we see in Romans 3:8 where he mentioned that some were slanderously gossiping that Paul and his followers were declaring, "let us do evil that good may come?” Due to this type of misrepresentation, he was ever on guard in his comments about grace. When Saul stated in Romans 5:20, “But where sin increased, grace abounded all the more,” he knew the worst would be made of it by some.

He knew that a pernicious logic would be applied: “Choosing rather to suffer affliction with the people of Elohim, than to enjoy the pleasures of sin for a season;” {Hebrews 11:25}. Paul knew also that sinning could even be contorted into a religious duty, as it provides an opportunity for Hashem (G-d) to proffer His grace and love and thus justly glorify Himself. There are those people who have claimed to be Believers which have following this il-line of theological thought.

The church of Corinth held this problem, for when Paul insisted that an incestuous couple be excommunicated, there were some who saw nothing wrong with the incest, thinking it was an excellent display of Christian freedom {1 Corinthians 5}. A famous historical situation on this line of thought comes from the famed Russian Monk Rasputin, who masterfully influenced the Romanov family in their final years. Rasputin instructed that salvation came through repeated experiences of sin and repentance. he argued, that because those who sin more require more forgiveness, those who sin with abandon would as they repent, experience greater joy; therefore, it is the believer’s duty to sin.

When Paul said, “But where sin increased, grace abounded all the more,” he could sense the inevitable question coming and went ahead and voiced it himself: “What shall we say then? Are we to continue in sin that grace may abound?” {Romans 6:1}. His answer was: “By no means!” {Romans 6:2} Paul has no use for even the slightest intimation of grace which encourages sin. In fact, he finishes Romans 6:2 with a question to the contrary: “How can we who died to sin still live in it?” The remainder of the chapter goes on to substantiate his position.

Romans 6:3-14 begs to answer the question, 'how do those of us who are under grace live without being characterized by sin?' How are we to live lives of triumph? Paul answers logically. First, by understanding the nature of our identification with Y’shua {Romans 6:2-10}. Second, by accepting our identification with Ha’ Mashiach (our Messiah) as true {Romans 6:11}. Third, by yielding to our Redeemer with whom we are so wonderfully identified {Romans 6:12-13}.

For Paul, what a Believer understands is terribly important. He was convinced that the faithful living depends on the teachings of Yehoshua, that duty follows doctrine. Therefore, it is natural that he attempts to increase our knowledge. The key word in Romans 6:3-10 is “know,” which occurs three times: “Know ye not...” {Romans 6:3}, “We know...” {Romans 6:6}, and “We know...” {Romans 6:9}. Above all, He wants us to know and comprehend the nature of our relationship with Y’shua. To help us, he employs the powerful metaphor of Baptism. For Paul, a Faithful one's Baptism symbolizes wondrous the realities of sins being washed away and we come away a clean and new creature in full acceptance of Yehoshua.

We read in Romans 6:3-5… “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Ha Moshiach was raised up from the dead in the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:”

The meat of these verses is within our profound identity with Yehoshua. Baptism bears with it the concept of identification, especially when it is linked to a person’s name. in example, 1 Corinthians 10:2 tells us that the Israelites were “baptized into Moses.... referring not to water baptism, but to the fact that they became united with him as never before as they recognized his leadership and their dependence on him. So, it is with Ha' Moshiach (the Anointed One). As we were baptized into him {Matthew 28:19}, we achieved a profound identification in our rebirth.

Scripture further emphasizes this new identity in Romans 6:5, which uses a botanical term in saying we have become “united with him.” The word “united” (Greek: ενωμένοι “grown together” pictures a branch bound to another; they are grafted together. That describes our union with Yehoshua. Scripture boldly affirms this in a number of places. Galatians 3:27 says, “For as many of you as have been baptized into Christ have put on Christ.”

So close is our identification with Ha' Moshaich that we are robed with Him. 1 Corinthians 12:13 states: “For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.” There could not be a more profound identity or consecrated union. To relay our union concisely: Our renewed spiritual history began at the foot of that ruggedly hew tree. We were there in the sense that in HaShem’s (G-d’s) sight, we were joined to Him who actually suffered on it. This is our stand, our identity. We do not have to be conscious of it any more than of our conscious participation in Adam’s sin. It is a fact: we are identified with Yehoshua.

Galatians 6:14 tells us: “But G-d forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.” “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God.” (Colossians 3:1). Whereas before, we had only a solidarity with Adam’s sin, now that has been redeemed and we have a solidarity with Yehoshua, the Second Adam in His death and resurrection. We need to know and count on this if we are to experience victory over sin.

What that means practically in life is this: as Yehoshua did not serve sin, neither must we. Romans 6:6-7 go on: “Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin.” The “old self” is the kind of person we were before …. has been rendered inoperative. Paul concludes this explanation of our union and deliverance in Romans 6:8-10: “And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.” But ye are not in the flesh, but in the Spirit, if so be that the Spirit of G-d dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.” Paul emphasizes that when Y’shua died, he died “once for all.”

This is a technical term used repeatedly in the book of Hebrews to emphasize the finality of Y’shua’s work. Paul made this emphasis because the Believer must have full confidence that the Grantor of his salvation will never again come under the powers of sin and death.

As we began this study, we emphasized that in dealing with the problem of those who turn grace into permissiveness. Paul would insist that the place to begin is our knowledge. We must know two things: Firstly, we must know something of our immense identity (solidarity) with Yehoshua. Though we can’t fully understand it, we actually did die with Him and were resurrected with Him in the historical events. And secondly, this shared death and resurrection means that the dominance of sin has been broken and we are freed from our slavery to sin.The argument that we may continue in sin because we are under grace is absolutely fallacious! The complete opposite is true. It is impossible to continue living unchanged when you come into your faith. In fact, I would put it even stronger: those who argue that grace allows a buffer for sin, that their sin will ultimately glorify Hashem regardless, are revealing they are not under grace at all!

They are not wholly and completely devoted in faith, regardless of how much they argue otherwise: This is after the talk becomes the walk. The path of the word. As we have experienced solidarity with Yehoshua, our lifestyle is affected reflectively, just as it was by our solidarity with Adam. If one’s life has not changed and if there is no desire for further change towards Yehoshua, he is very unlikely a firm believer settled in faith. We have considered the truth of Paul’s argument in Romans 6:3-10 about our union with Yehoshua. How do we make this work? Now we come to the practical application of everything we have said thus far and it has to do with the second key word of the text, the word “consider” in Romans 6:11.

“Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto G-d through Jesus Christ our L-rd.” – {Romans 6:11}. The word translated “consider your selves” or “reckon” is one of the most important words in Romans. Paul uses it nineteen times in the letter, and if one does not know what it means he or she will not fully comprehend Romans. It is a commercial term that means “to impute to one’s account.” The idea is, we are to reflect on our position in Ha’ Moshiach. Then we are to set two things to our account: 1) we are “dead to sin.” Additionally, we are “alive to G-d in Ha' Moshiach (our Messiah).”

Have you ever taken the time to consider the fact you participated in the events of that day of infamy, that singular Erev Shabbat (day of Preparation for the Sabbath) before that ruggedly hewn tree... that you died and that you were resurrected with Yehoshua? If not, consider this right now. This is prevention theology. So much of our time is spent in corrective theology, in what to do when we sin, such as in 1 John 1:9; “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.”…. this is good and necessary.

However, in reflecting upon our identification with Yehoshua serves us even better as a mindful deterrent against transgression. This reckoning to our account is something we are to be ever mindful of, as the present tense of the verb indicates: “Keep on counting yourselves dead to sin but alive to G-d in Y’shua.”

Walk in Faith, go in Grace and know that YOU are loved,

Pastor Mark