Old School Redemption Road

Often, one of the dangers of teaching of redemption by grace alone is that it can be interpreted as license with free reign to do whatever one wishes. The Apostle Saul (Paul) was well aware of this tendency; (“And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.“- {Book of Romi''im/Romans 3:8} Due of this sort of misrepresentation, Paul was always on guard when he made a strong statement about grace. So, when he said in Romi''im/Romans 5:20, “Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:” Saul knew the worst would be made of it by some. He knew that a pernicious logic would be applied: “Well, if sin brings more grace, let’s sin!”

He also knew such thinking was not only logical to some minds, it was also natural because sin has its “fleeting pleasures” “Choosing rather to suffer affliction with the people of G-d, than to enjoy the pleasures of sin for a season;” - (Book of Ivrim/Hebrews 11:25) He knew, also, that sinning could even be misconstrued into a religious duty, because it provides an opportunity for Hashem (G-d) to give His grace and love and thus glorify Himself. Even people who have claimed to be strong in faith have thought this!

It was well known the church in Corinth had this problem and for when Saul insisted that an incestuous couple be excommunicated, there were some who saw nothing wrong with the incest, thinking it was an excellent display of faithful liberty (reference Book of Qorinti''im/1 Corinthians chapter 5 for clarity). A historical note of such thought comes to mind from the Russian monk Rasputin, who's influence dominated the Romanov family in their final years. Rasputin taught 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 abandoned will as they repent experience greater joy; therefore, it is the believer’s duty to sin.

So, when Saul said, “Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:” – {Book of Romi''im/Romans 5:20} this was his attempt to make sense the inevitable question to come and went ahead and voiced it himself: “What shall we say then? Shall we continue in sin, that grace may abound?” (Book of Romi''im/Romans 6:1). His answer was: “G-d forbid. How shall we, that are dead to sin, live any longer therein?” - (Book of Romi''im/Romans 6:2) “No, no!” Saul has no use for even the slightest ‘intimation’ of grace which encourages sin. The remainder of the chapter goes on to substantiate his position.

How do those of us who are under grace live without being characterized by sin? How are we to live lives of victory? The Book of Romi''im/Romans 6:3-14 answers the question. Saul answers logically, firstly by understanding the nature of our identification with Ha' Moshiach; “G-d forbid. How shall we, that are dead to sin, live any longer therein? 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 Christ was raised up from the dead by 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: 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. Now if we be dead with Christ, we believe that we shall also live with him: Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. For in that he died, he died unto sin once: but in that he liveth, he liveth unto G-d.” – {Book of Rom''im/Romans 6:2-10}.

Secondly, by accepting our identification with Ha' Moshiach (The Anointed One) as true; “Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.”- (Book of Romi''im/Romans 6:11) Third, by yielding to our Redeemer with whom we are so wonderfully identified; “Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto G-d, as those alive that are from the dead, and your members as instruments of righteousness of G-d." - {Book of Rom''im/Romans 6:12-13}

For Saul, what the Faithful comprehends is terribly important. Saul was convinced that the Faithful's living depends on learning that duty follows doctrine. Therefore, it is natural that he attempts to increase our knowledge. The key word in Romi''im/Romans 6:3-10 is “know,” which occurs three times: “Do you not know...” (Book of Romi''im/Romans 6:3), “We know...” (Book of Romi''im/Romans 6:6), and “We know...” (Book of Romi''im/Romans 6:9). Above all, Saul wants us to know and understand the nature of our union with Yehoshua. To help us, he employs the powerful metaphor of baptism. For Saul, the Faithful's baptism symbolizes the wondrous realities in the ritual rebirth of the faithful.

Baptism is the shadow of what happened to us when we met Y’shua. Keeping that in mind let us examine Romi''im/Romans 6:3-5: The overall emphasis of these verses is upon our profound identity found within our Master. Baptism bears with it the idea of identification, especially when it is linked to a person’s name. For instance, Qorinti''im I/1 Corinthians 10:2 tells us about the rebirth of the Israelites “And were all baptized unto Moses in the cloud and in the sea;” …. referring not only to water baptism, but to the fact that they became united with Him as never before in their recognition of His leadership and their dutiful dependence on Him. So, it is with our Yehoshua. When we were baptized into Him; ““Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:” - (Book of Matti/Matthew 28:19), we achieved a profound identification.

In His Word is further emphasized this identity; “For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:” - {Book of Romi''im/Romans 6:5} That describes our union with our most loving Redeemer. The scriptures boldly affirms this in a number of places. “For as many of you as have been baptized into Christ have put on Christ.” – {Book of Galati''im/Galatians 3:27} So close is our identification with our Lord and Master that we are, so to speak, robed with him. Qorinit''im I/1 Corinthians 12:13 adds: “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.” …. the Body of our L-rd {aka the Church}.

There could not be a more profound identity or union. To state our union concisely: Our spiritual history as ‘Charges of Ha’ Mashiach’ began with the ministry of Y’shua and was confirmed at the time of selfless sacrifice upon the cross. We were then there in the sense that in Hashem’s sight we were joined to Him who actually suffered on it. This is our firm belief. 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 within our Redeemer.

The specific emphasis of Book of Romi''im/Romans 6:3-5, is that we are so profoundly identified with our Savior’s death and resurrection that we actually did die with Him and truly were raised with Him, so that we now share in His resurrection life. Again, scripture attests to this. “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.” – {Book of Galati''im/Galatians 2:20} “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.” - {Book of Galati''im/Galatians 6:14}

Just as we died with Him, we were also resurrected with Him. “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of G-d.” - (Book of Qolosim/Colossians 3:1). Whereas before we had only solidarity with Adam’s sin, now that has been broken and we have solidarity with Yehoshua in His death and resurrection. We need to know and count on this if we are to experience victory over sin.

What that means in practical life is this: as Ha’ Moshiach did not serve sin, neither must we. “Now if we be dead with Christ, we believe that we shall also live with him: Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him.” – {Book of Romi''im/Romans 6:6-7} The “old self” is the kind of person we were before our re-birth, our resurrection in Him. That self was crucified with our Lord. “The body of sin” .... the body as it was, a vehicle of sin.... has been rendered inoperative. Saul concludes this explanation of our union and deliverance in Romi''im/Romans 6:8-10: “Now if we be dead with Christ, we believe that we shall also live with him: Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. For in that he died, he died unto sin once: but in that he liveth, he liveth unto G-d.”

Saul emphasizes that when Ha’ Moshiach died, He died “once for all.” This is a technical term used repeatedly in the book of Hebrews to emphasize the finality of Yehoshua’s work. Saul made this emphasis because the Faithful must have full confidence that the Master of his Redemption will never again come under the power of sin and death.

As we began this study, we emphasized dealing with the problem of those who turn grace into license, Saul would insist that the place to begin is our knowledge. We must know two things: First, we must know something of our immense identity (solidarity) with our Redeemer. Secondly, that we are baptized into this shared death and resurrection means that the dominance of sin has been broken and we are freed from sin. The argument that we should continue in sin because we are under grace and no longer under the law is absolutely fallacious!

The reverse is true. It is impossible to continue living unchanged when you become among the Faithful. In fact, I will put it even stronger yet: those who argue that grace allows a buffer for sin.... that their sin will ultimately glorify Hashem.... are revealing they are not under grace! They are not wholly Firm Believers who could live their faith, no matter how much they argue otherwise: This is after the talk becomes the walk; “The path of the Word.”

When we have experienced solidarity with Yehoshua, our lifestyle is affected and reflective, just as it was by our solidarity with Adam. If one’s life has not changed and if there is no impulse for further change toward righteousness and our Redeemer, he/she is very unlikely firm in their Faith. We have considered the truth of Saul’s argument in Romi''im/Romans 6:3-10 about our union with our Yehoshua. How do we make this work? Now we come to the practical application of everything we have learned, and it has to do with the second key word of the text, the word “consider” in Romi''im/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.” (Book of Romi''im/Romans 6:11). The word translated “reckon your selves” or consider.... is one of the most important words in Romans. Saul uses it nineteen times in the letter, and if one does not know what it means he or she will not understand Romans. It is a commercial term that means “to impute to one’s account.” The concept is, we are to reflect on our position in Yehoshua. Then we are to set two things to our account: 1) we are “dead to sin.” and 2) we are “alive to Elohim (G-d ) in Yehoshua.” “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” - (Book of Yohannan I/1 John 1:9}

This reckoning to our accountability is something we are to constantly do, as the present tense of the verb indicates: Keep on counting yourselves dead to sin but alive to Elohim in Yehoshua Ha’ Moshiach (Joshua, The Anointed One).

So far, Saul has told us what he believes we must know about our union with Yehoshua. Then he explains about the necessity of reckoning. Now He tells us we must act. Theory must produce action. Romi''im/Romans 6:12 commands: “Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.” Exactly what does this mean? Saul is very precise and clear, and his answer falls into two corresponding halves. Primarily is the negative: “Do not present your members to sin as instruments for unrighteousness” (Book of Romi''im/Romans 6:13).

That is, do not keep on making the parts of your body (your tongue, hands, and feet) available as tools of unrighteousness. Be on constant guard against doing this. And while you are doing this, take positive actions: “but yield yourselves unto G-d, as those that are alive from the dead, and your members as instruments of righteousness unto G-d.” – {Book of Romi''im/Romans 6:13}.

The tense here demands a decisive 'once-and-for-all' action. All of us must come to a time when one of the dangers of preaching salvation by grace alone is that it can be interpreted as license to do whatever one wishes. Saul was well aware of this tendency in many, as we saw in Romi''im/Romans 3:8 as he mentions that some were slanderously reporting that he and his followers were saying, “Why not do evil that good may come?”

Because of this type of misrepresentation, Saul was always on guard when he made a strong statement about grace. So, when he said in Romi''im/Romans 5:20, “Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:”, he knew the worst would be made of it by some.

Come forth now all you in faith and be strengthened in your experienced knowledge of bond in Yehoshua. As we the Faithful know, the grace of man lay within the compassion of Yehoshua, so we too bring forth His passion in settled contentment servicing our Lord and our one another. In His gracious and merciful love we part covered within His grace.

Walk in faith, go in His grace and know that YOU are loved,

Pastor Mark