TITLE PAGE
BAB 81
Pauline Theology ~ Part 2
Rev. Dr. Julian Michael Zugg LLB (Hons) Barrister, M. Div., D. Min.
MINTS International Seminary
Covenant Presbyterian Church, Houston, Texas
CONTACT DETAILS:
Jzugg@mac.com
Zugg.org
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INTRODUCTION
CONTENTS
Lesson Nine: The Cross and the Righteousness of God
Lesson Ten: The Cross ~ Reconciliation and Peace
Lesson Eleven: The Cross ~ Propitiation and Redemption
Lesson Twelve: Sonship
Lesson Thirteen: Union with Christ
Lesson Fourteen: New Resurrection Life
Lesson Fifteen: The Law in Christ’s Kingdom
Lesson Sixteen: The Ongoing Struggle
BIBLIOGRAPHY
INSTRUCTOR’S MANUAL
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PREFACE
This course is an introduction to Pauline theology in sixteen lessons. The first two outline
Paul’s method, the remaining fourteen lessons detailed development of the various aspects of his
theology.
This is an original work, seeking to make a substantial contribution to Pauline Studies by
developing Paul through an Historical Redemptive grid.
To God be the Glory. May this course be a blessing to the bride of Christ.
INTRODUCTION
This course was written in two parts. The first course included Lessons 1-8. The second
course included Lesson 9-16. This is the second part. Students must do the first course before
they do this course.
COURSE CONTENT
This two-part course is divided into sixteen lessons. In this second course we will
consider the nature and implications of the new creation. Due to the length of the material, I have
not covered Paul’s doctrine of the church, the sacrament or eschatology. These will be covered in
a later book.
As supplemental reading, students are required to read the The Apostle, A Life of
Paul, by John Pollock or if the book is not available Julian Zugg The Book of Acts can be
substituted. It is available from the Mints website. Students must chose an alternative reading to
the one selected for Paul Course 1.
COURSE MATERIALS
The lecture notes are a full exposition for this course. The students are required to read
them thoroughly along with the Scriptures, and to supplement their reading with The Apostle, A
Life of Paul or The Book of Acts, by Julian Zugg.
COURSE OBJECTIVES
To study Paul with other students;
To acquire a detailed knowledge of Pauline theology:
To develop a deeper understanding of Paul’s method and letters;
To master the Pauline Theology in order to use it in preaching, teaching and pastoral counseling;
To be able to use the material to be able to write a commentary for a Master’s thesis on Projects
66.
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STRUCTURE OF THE COURSE
This course follows course 1 one which covers Lessons 1-8. As it the lessons follow an
argument, the course should be studied in order. We begin with lesson 9.
COURSE REQUIREMENTS
1. Participate in fifteen hours of common teaching time.
2. Complete the required assignments after select lessons.
3. Read The Apostle, A Life of Paul or The Book of Acts, by Julian Zugg.
4. Write an outline for Galatians or Romans of no more than seven pages at the Bachelor’s level
and twelve pages at the Master’s level. Students must choose an alternative outline to the one
selected for Paul Course 1.
5. Complete the one exam on Paul that is based upon the questions at the end of the lessons.
COURSE EVALUATION
1. Student Participation (15%): One point may be given for each class hour attended.
2. Student Homework (30%): Points will be given for completing the questions at the end of
each lesson.
3. Student Readings (10%): Students will be given credit for completing the required reading.
4. Student Paper (20%): Students will prepare exegetical notes for a sermon/teaching.
5. Student Exam (25%): Students will be tested by one exam drawn from the questions at the end
of each lesson.
BENEFITS OF THIS COURSE
This course is intended to explain Paul’s theological grid, to show students Paul’s
methods so they can better understand his teaching when reading his letters. It will simplify the
process of reading and understanding Paul to able to preach and teach Paul to others.
The course will also prepare students to be able to write a commentary on Paul’s letters
for the Master’s thesis, for Project 66 and to assist Doctor of Ministry students to prepare their
papers in the areas of biblical theology, systematic theology and New Testament studies.
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Lesson Nine: The Cross and the Righteousness of God
The study of Christ’s obedient life takes us to Paul’s doctrine of the cross. Sin and the fall
resulted in different consequences, and so the cross in undoing the effects of both also
accomplishes numerous objectives. In the first part of this lesson we will consider the general
nature of the cross, and then turn our attention to the cross as part of the revelation of the
righteousness of God.
1. The Cross, A Single Event with Many Facets
In the single event of Christ’s death on the cross, He accomplished a number of
objectives: justification, redemption, reconciliation, and propitiation. The wide range of the
effects of the cross is seen in the way that Paul links them in a number of passages in Romans.
In Romans 3:21ff and 5:9,10 Paul speaks of the cross leading to justification, redemption
and its being a propitiation by his blood.
But now the righteousness of God apart from the law is revealed……even the righteousness of God,
through faith in Jesus Christ, … (24) being justified freely by His grace through the redemption that is in
Christ Jesus, (25) whom God set forth as a propitiation by His blood, …because in His forbearance God
had passed over the sins that were previously committed (Rom. 3:21-25).
In Romans 5:9,10 Paul speaks of being justified through Christ’s blood and parallels this
with being reconciled through His death.
Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the
wrath of God. (10) For if while we were enemies we were reconciled to God by the death of his Son, much
more, now that we are reconciled, shall we be saved by his life.
In His death on the cross, in His death and resurrection, Christ accomplished justification,
redemption, reconciliation, and propitiation.
The Cross
A Single Event that Accomplished
Several Things Simultaneously
Righteousness
Redemption
Cross
Propitiation
Ransom
Each facet (justification, reconciliation, propitiation, and ransom) occurred
simultaneously in Jesus’ death, and Paul particularly links each with Christ’s resurrection. In the
resurrection Jesus was justified (I Tim. 3:16). He paid the ransom and was declared and raised as
a son (Rom.1:4). We join Him as sons in His resurrection (Gal. 4:4-6). His resurrection
demonstrated the propitiation of God’s wrath is complete (Rom. 3:25), and the cosmos is
reconciled. By the blood of His cross, Jesus made peace for His people (Rom. 5:10), and in His
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resurrection He now lives to make intercession. The resurrection makes each facet of the
atonement complete at the same time.
Although all the aspects of atonement occur simultaneously, Paul can and does consider
them separately and in isolation. The direction of his main argument determines on which aspect
of atonement Paul focuses. As we have already seen, in Romans 3:21,24,25, Paul develops the
aspects of justification, redemption, and propitiation. Later in Romans 5:9,10, Paul links
justification and reconciliation. In the letter to the Colossians, Paul emphasizes the redemptive,
ransoming aspect of the cross in Christ’s victory over hostile spiritual powers. He writes that the
cross of Christ was canceling the record of debt that stood against us with its legal demands.
This he set aside, nailing it to the cross. (15) He disarmed the rulers and authorities and put
them to open shame, by triumphing over them in him (Col. 2:14,15).
Paul explains the cross as an objective historical event accomplished by Christ, a
corporate figure, at a distinct point in history. He does not develop his soteriology from a
personal and individualistic standpoint. The personal forgiveness, ransom, and redemption we
receive from Christ flows from or out of the historical, objective nature of His work on the cross.
As an objective historical event, the cross is defined by Paul’s corporate two-Adams
theology. Adam’s actions brought condemnation, alienation, wrath, and bondage, but Christ
undoes all these consequences. The objective nature of Christ’s work and its relationship to
Adam’s sin are illustrated below:
In Adam
In Christ
guilt - condemnation
justification
alienation
reconciliation
wrath
propitiation
bondage
redemption
Since each representative is linked to the two creations, the cross and resurrection affect
the creation itself. In Adam, the old creation was the place of condemnation, the curse, sin’s
power, death’s reign, God’s wrath, and angelic hostility. Christ, the second Adam, died to the old
creation, and in His resurrection Christ brings in the new creation, one established in
righteousness, rulership, spiritual life, sonship, and inheritance, with authority over all spiritual
powers.
Since believers are united to Christ in His resurrection, each of His accomplishments is
applied to His people. It is in Christ that we are justified, reconciled, propitiated, and raised as
sons. In our union with Christ, the cross delivers us from the old creation under judgment, and
brings us into the new creation in Christ.
Christ accomplished each aspect of atonement in a single great event, so in our union
with Christ, each of the blessings flows to us in a single great event as well. All of the benefits of
the cross flow to Him (and us) at once.
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2. The Righteousness of God and Justification
A central theme of Romans is the righteousness of God. In the gospel, God fulfills the
Old Testament promises and provides the righteousness necessary for men to stand before Him.
In this action, He also vindicates His own name. In Romans the phrase the righteousness of God
occurs seven times (1:17; 3:5, 21, 22,25,26; 10:3 and once in 2 Cor. 5:21) indicating that it is the
main theme of the letter.1
2.1 The Conceptual Framework
Paul's doctrine of justification and righteousness is based upon the Jewish Old Testament
legal framework in which all men will stand before God in the final judgment. Paul refers to this
in Romans 2:16, 2 Corinthians 5:10, and Romans 8:33,34.
…on that day when, according to my gospel, God judges the secrets of men by Christ Jesus (Rom. 2:16).
For we must all appear before the judgment seat of Christ, so that each one may receive what is due for
what he has done in the body, whether good or evil (2 Cor. 5:10).
Who shall bring any charge against God's elect? It is God who justifies. (34) Who is to condemn? Christ
Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is
interceding for us (Rom. 8:33,34).
The Jewish courtroom model includes the accused, the prosecutor, the judge, the need for
righteousness before the Law, the need for the judge to judge righteously, the verdict, and the
sentence.
The Accused: All men will stand before God in judgment. In Romans 1-3, Paul shows
that the Gentiles are guilty just as their consciences witness, how the Jews are guilty under the
Law, and that both will stand before God in judgment (Rom. 2:16).2 In Romans 5:12ff, Paul
makes it clear that all men are legally condemned in Adam, and therefore all will stand under
God’s righteous wrath.
The Charge: In Jewish law, the prosecutor brings the charge before the judge. In Romans
8:33,34 Paul asks, Who will bring a charge against God’s elect? He goes on to say, It is Christ
who died, and furthermore is also risen, who is even at the right hand of God, who also makes
intercession for us (8:34). In Christ we are acquitted; our position is secure.
The Judge: Christ will judge all men according to their works in the flesh (Rom. 2:16, 2
Cor. 5:10). He judges justly, either by conscience or by the Law. In His role as judge, Christ
must be impartial, He must be just (Rom. 3:26), and He must render a righteous judgment
according to the Law.
1
Its concentration, repetition, and prominence at key places in Romans show that the righteousness of God is the
central theme of the book (Moo 70). Paul does not use the phrase outside of Romans and 2 Corinthians.
2
On the complexity of Romans 2, see Moo 125-173. For a discussion on righteousness, justice, and the final
judgment in Romans 1-3, particularly dealing with the New Perspective, see Mark Seifrid, “Unrighteous by Faith”
(105-146). Also useful is his article in the same work on pages 39-46, “Paul’s use of Righteousness Language
Against its Hellenistic Background”.
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God’s role as judge is multifaceted. At the cross, the Father, as head of the Trinity, took
on the role of judge (Rom. 3:21-26; 8:33,34). There the Son, as representative of all believers,
was judged for the sins of His people, and through His righteousness, He justifies them. As part
of the Son’s reward for His mediatory faithfulness, Christ has been raised to the position of Lord,
King, Mediator, Intercessor, and Judge on the Last Day (Rom. 2:16; 2 Cor. 5:10). Therefore,
both the Father and the Son have the role of judge in Scripture.
This courtroom scene also contains the verdict and the sentence. (The decision as to
whether one has obeyed or disobeyed the Law is called the verdict.) If a person has conformed to
the Law, or in other words, has obeyed it, that person is said to be righteous according to the
Law, or justified, which is the legal declaration by God that one has perfectly lived up to His
standards (Rom. 2:13; 3:20; 8:33).3 If the Law has been broken, then the verdict is that the
person is unrighteous; he stands condemned (Rom. 5:18,19). The verdict leads to a sentence
which is the consequence of having either obeyed or broken the Law. Biblically, the righteous
receives life and the unrighteous receives death.
It is a useful analytical tool to separate the verdict and the sentence, yet in Paul they are
closely joined. The verb to justify signifies not only to render a verdict, but also the vindicating
action that proceeds from it. 4 In this way we say that the sentence and the verdict are linked, not
separated, and to be justified is more than a mere declaration; it includes triumphing in the
judgment. In Romans 3:24, 4:25, and 6:7 when Paul speaks of being justified, he links
justification to Christ’s resurrection (His vindication), and in Romans 8:37 he links justification
with the Christ’s broader victory over the world.5 To be justified cannot be separated from the
blessing that justification brings, namely resurrection life.
3. The Revelation of the Righteousness of God
In the gospel, Paul’s great message is that the righteousness of God has been revealed to
sinners. Paul introduces this concept in Romans 1:16,17 and then expands upon it in Romans
3:21-26.6
For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who
believes, for the Jew first and also for the Greek. (17) For in it the righteousness of God is revealed from
faith to faith; as it is written, “The just shall live by faith” (Rom. 1:16-17).
This is the righteousness earned by the obedience of Jesus Christ (Rom. 5:15-19), secured
in His death, and manifested in His resurrection unto life by God (1 Tim. 3:16; Rom. 4:25).
Christ’s death upon the cross paid for sin, and sinners can receive His righteousness by faith.
3
The noun form of to justify is a declaration of what something or someone is in respect to an outside standard. A
person is seen as justified when he is seen to be in conformity to the Law.
4
Seifrid, “Paul’s Use of Righteousness Language” 52
5
Seifrid, “Paul’s Use of Righteousness Language” 52-63
6
Paul teaches the revelation of righteousness by faith in Romans 3, and Paul supports his argument by using Old
Testament examples in Romans 4.
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This righteousness satisfies God’s will to be both just and the justifier of those who believe in
Him. We receive this status of righteousness by faith.7
The phrase the revelation of the righteousness of God is a central theme in Romans. It has
been understood in three major ways, depending on its context.8 First, it has been thought to
refer to an attribute of God: God’s inherent justice. This was a prominent early church
understanding. Second, it has been interpreted as a status given by God.9 Luther and Protestant
theologians understood this to be the righteousness that God gives (with the exception of
3:5,25,26) which offers a new legal standing and a new status before God. The gospel is the
revelation of a righteous status before God, one that can be grasped by faith, and is enough to
satisfy God’s own attribute of righteousness. Third, following the witness of the Law and the
Prophets (3:21), the righteousness of God is the activity of God. It is the fulfillment of His
promise to intervene at the time of the eschaton to save His people (Mic. 7:9; Isa. 46:13; 50:5-8).
Moo notes that this is probably the dominant Old Testament meaning of the term (3). The gospel
is then the manifestation of the saving activity of God. These meanings are not mutually
exclusive. Paul uses the phrase in different ways at different times. In Romans 3:5 and 3:25,26,
the reference is to God’s attributes. In Romans 1:17, 3:21-22, and 10:3, Paul links the
righteousness of God with faith. In this case, it indicates that the gift of His righteousness has
conferred a status on the one who believes.
Paul’s next major development concerning the righteousness of God is found in Romans
3:21-26.
But now the righteousness of God has been manifested apart from the law, although the Law and the
Prophets bear witness to it – (22) the righteousness of God through faith in Jesus Christ for all who
believe. For there is no distinction: (23) for all have sinned and fall short of the glory of God, (24) and are
justified by his grace as a gift, through the redemption that is in Christ Jesus, (25) whom God put forward
as a propitiation by his blood, to be received by faith. This was to show God's righteousness, because in his
divine forbearance he had passed over former sins. (26) It was to show his righteousness at the present
time, so that he might be just and the justifier of the one who has faith in Jesus.
3.1.
But Now – Righteousness Revealed
Paul began this section with but now, contrasting the lack of righteousness under the old
creation with the righteousness that God has made manifest in the gospel. 10 In the Old
In Lesson Eight, we considered how Christ’s obedience brought righteousness to all in Him, that is, to all who
receive Him (Rom. 5:15-19). This righteousness is received by men through believing the Gospel, where the
righteousness of God is revealed by faith.
8
Moo 69-76
9
Augustine, in Medieval Theology and Catholicism, saw righteousness as an inward renewal or transformation.
Moo notes Magrath’s argument that it was the “deliberate and systematic distinction……between justification and
regeneration that distinguishes Protestant from medieval Romans Catholic Theology” (70; fn 38).
10
Paul’s but now statement is often seen as a simple contrast between the Law and the gospel. Although Paul is
contrasting those two things, because the Law is part of the old creation, the contrast is also between the Law as part
of the old creation, the whole period before Christ, and the new period in which the righteousness of God has been
made manifest for sinners. The revelation of the righteousness of God is part of the greater eschatological change
that Christ, as the second man, and the New Covenant accomplish. In Paul’s Law-gospel contrast, the principal
contrast is historical, between the earlier period of the Law and the later period of the gospel and faith. The same
parallel is developed in Romans 10:4, where the contrast is between the period of the Law and the old creation that
Christ brought to an end, and the new gospel period, in which God in Christ provides righteousness on behalf of His
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9
Testament, God passed over the sins of the saints; in His forbearance He did not deal with them
(Rom. 3:25). But now in the gospel, He has finally dealt with sin. The righteousness of God is
provided for sinners and sin is finally dealt with.11
Christ
No Righteousness
Righteousness
Of God Revealed
God Passed Over Sin
God Deals with Sin
In the Gospel Apart from the Law
Old Creation
New Creation
For believers, the final judgment upon sin has already occurred on the cross. In the
fullness of time, Christ bore God’s wrath and judgment, which those who do not believe will
face on the Day of Judgment. Since the church is in Christ, the judgment fell upon her when it
fell upon Christ. The church can be sure she will stand in the judgment, for Christ has already
been raised from the dead (Rom. 4:25). All of those outside of Christ are already under
condemnation and will face final judgment and death on that Last Day.
Final Judgment
The Cross is the
Judgment of the Church’s Sin
Old Creation-The Wicked
Final Judgment
Of all Outside Christ
Justification means that the church can have confidence that her righteousness in Christ
people. This principal contrast leads to a second important contrast between the works of the Law and the
righteousness of faith.
Paul makes a similar point when speaking of the Gentiles. In Acts 14:16 and 17:30, he states that in God’s
forbearance, He allowed the nations to go their own way, but now He calls them to repentance. In past generations,
He allowed all the nations to walk in their own ways (Acts 14:6). God overlooked the times of ignorance, but now
He commands all people everywhere to repent (Acts 17:30).
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will be accepted on that day. Her sins were laid upon Christ, and He would not have been raised
if He had not suffered the penalty them.12
At the same time, Paul also stresses a future aspect of righteousness in Galatians 5:5, and
Romans 5:9.
For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness (Gal. 5:5).
Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the
wrath of God (Rom. 5:9).
Paul teaches that we are already righteous by faith, and yet we still wait for the future
righteousness, because at this stage we possess the righteousness of God only by faith; we have
not yet been raised from the dead in Jesus. On the Last Day, the Day of Judgment, our faith will
be turned to sight, we will be raised, vindicated in Him, and we will openly, formally, and
publically be shown to be righteous by Jesus’ formal declaration.13
4. Righteousness by Faith and Grace
In Romans 3:21, Paul stresses that God has made manifest His righteousness apart from
the Law. The common first century Jewish14 position was that righteousness was based upon
their individual status in regard to the Law.15 Over time, the Jews twisted that view of the law to
make it the means by which they could earn or merit righteousness. Through works, many Jews
believed that they could store up treasure for themselves for the Day of Judgment (Rom. 2:5).
The Law became the means of righteousness and eternal life, the great privilege of Israel.
Ridderbos 16 quotes a Jewish source that states, “God willed to allow Israel to earn merits, it
pleased Yahweh to make the Torah big and strong.” And from Hilliel, “…where there is much
flesh, many worms, where there are many treasures, many cares, where there are many women,
much superstition … and where there is much Law, there is much life.” Crucially, works are
related to boasting, since they give the sinner something to boast in before God (Rom. 4:4). In
contrast, the gospel asserts that God, through Christ, supplies His own righteousness to men.
This righteousness is not based upon anything a recipient has done, nor is it connected to the
Law. It is righteousness apart from the Law.
Jewish Righteousness by the Law
Gospel Righteousness
1. A Personal Earned Righteousness
1. Christ’s Righteousness
2. Earned through the Law
2. Imputed by Faith
12
The Jews believed that righteousness was based upon their performance, and that since their performance would
not be assessed until the Last Day, there could be no assurance until then (Ridderbos, Paul 164). However, we know
that we have the assurance of eternal life in Him now, because Jesus has already been raised.
13
This is paralleled in adoption (1 John 3:2), because of which John stresses that now we are the children of God,
although it has not yet been revealed what we shall be.
14
For an analysis of early Judaism, see Justification and Variegated Nomism, Volume 1.
15
While not all Jews thought this way, the recent works by Sanders, Dunn, and Wright claim that Jews did not take
this approach at all. This claim is invalid and is properly critiqued in Justification and Variegated Nomism, Vol.1
and Vol.2.
16
Ridderbos, Paul 171, quoting from Bousset, Die Religion des Judentums
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This righteousness can be received only through faith in Jesus Christ. This is the
righteousness that the Law and the Prophets bore witness to (Rom. 3:21),to be received through
faith. It is a righteousness sufficient to justify them, sufficient for them to be declared righteous
and just before God now, in preparation for the Day of Judgment. It is a free gift, as Paul states,
being justified freely through his grace as a gift (Rom. 3:24; 5:15-17).
The idea that in Christ’s death we receive the righteousness of God and that we are
justified and have a new status before God is confirmed by other Pauline passages:
In Romans 5:8,9, Paul links justification with the shedding of Christ’s blood upon the
cross.
[B]ut God shows his love for us in that while we were still sinners, Christ died for us. (9) Since, therefore,
we have now been justified by his blood, much more shall we be saved by him from the wrath of God.
In Romans 5:18,19 Paul declares that we are also justified through Christ’s obedience and
life. In 1 Corinthians 1:30 Paul writes, And because of him you are in Christ Jesus, who became
to us wisdom from God, righteousness and sanctification and redemption.
Finally, Paul declares in 2 Corinthians 5:21 that For our sake he made him to be sin who
knew no sin, so that in him we might become the righteousness of God.
The relationship between faith and justification is a subset of the broader doctrine that
says faith unites us to Christ and to His work (Lesson Thirteen).17
It is a righteousness received by faith. It is not faith itself that justifies; rather, faith links us to
Christ, whose obedience is the free gift of righteousness that God provides. Faith is the means,
the instrument, the way, the foundation, and the channel by which, or on which, men participate
in, or are credited with, the righteousness of God. In Romans 1:17, Paul speaks of from faith to
faith. Faith itself does not justify; rather, it links us to Christ and to the righteousness of God in
Him. Faith unites us to all of God’s works in Christ.18
Faith points us to our dependency upon God. In the context of justification, Paul contrasts
faith with works.19 One cannot effectively work to earn righteousness; one must receive it by
faith. Paul proves his doctrine of justification by faith in Romans 3 by quoting from the Old
Testament in Romans 4 and using Abraham as an example.20
17
This is a short introduction to faith in the context of justification. We will consider faith again later under the
heading of the “New Life in Christ”.
18
We should also note Ridderbos’s caution, “On the other hand, one may not speak of it …. as if it was only a
question of a fiduciary matter, or of an “alien righteousness,” in the sense of a bare relational reality. We may not
detach the pronouncement from the whole redemptive historical context of Paul’s doctrine of justification. The
justification of the ungodly is a justification “in Christ”. That is to say, not only on the ground of His atoning death
and resurrection, but also by virtue of the corporate inclusion in Him of His own” (Paul 175).
19
In other contexts Paul relates faith and works. In Romans 1:5, he speaks of the obedience of faith. Because Paul
uses both approaches, one must be careful of the context.
20
Paul uses David as an example in Romans 4:6-8. For more on the relationship between Romans 3 and Romans 4,
see the helpful article by Gathercole, “Justified By Faith” 147-184.
12
What then shall we say was gained by Abraham, our forefather according to the flesh? (2) For if Abraham
was justified by works, he has something to boast about, but not before God. (3) For what does the
Scripture say? “Abraham believed God, and it was counted to him as righteousness.” (4) Now to the one
who works, his wages are not counted as a gift but as his due. (5)And to the one who does not work but
believes in him who justifies the ungodly, his faith is counted as righteousness (Rom. 4:1-5).
As Paul speaks of Abraham’s faith, he contrasts it to men’s works which would imply
both a debt God owes them and a ground for men’s boasting. “The distinctive feature of
Abraham’s faith is that it stands over “works”, that is, over against any trusting in its own
strength or possibilities, and that it utterly entrusts itself to the divine work of redemption” 21.
The climax of faith is resting in Christ alone for His salvation.
At its root, faith is trusting in God to fulfill His promises, to provide what we need and
cannot do for ourselves. Paul develops this in Romans 4:17-22.
…in the presence of the God in whom he believed, who gives life to the dead and calls into existence the
things that do not exist. (18) In hope he believed against hope, that he should become the father of many
nations, as he had been told, “So shall your offspring be.” (19) He did not weaken in faith when he
considered his own body, which was as good as dead (since he was about a hundred years old), or when he
considered the barrenness of Sarah's womb. (20) No distrust made him waver concerning the promise of
God, but he grew strong in his faith as he gave glory to God, (21) fully convinced that God was able to do
what he had promised. (22) That is why his faith was “counted to him as righteousness” (Rom. 4:17-22).
Ridderbos, commentating on these verses, explains, “…it is first said of Abraham that he
believed in that God who gave life to the dead and calls into existence that which is not; a faith
that did not weaken even in the face of his (Abraham’s) own impotence and the barrenness of
Sarah’s womb (vv. 19,20); in the same way this faith is defined in its present form in which has
come with Christ, as faith in Him who raised Jesus Christ our Lord from the dead (v. 24).”22
In Romans 4:23-25, Paul says that justification by faith was not written for Abraham’s
sake alone, but also for ours. He repeats that Abraham was justified by faith, not by works (Rom.
4:1-5) and then continues,
But the words “it was counted to him” were not written for his sake alone, (24) but for ours also. It will be
counted to us who believe in him who raised from the dead Jesus our Lord, (25) who was delivered up for
our trespasses and raised for our justification (Rom 4:24,25).
If we believe in God, who gave Christ for our sins and raised Him from the dead, we will
share the benefits of Christ’s death and resurrection.
In Romans 5:15-17, Paul stresses that the righteousness of God is a free gift, given by
grace. Since faith is a complete dependency upon God’s promises, Paul can link (1) the coming
of Christ, (2) faith in that event, and (3) and grace, as God’s gifts in giving His Son. God
graciously sent His Son and we are to respond by faith to that event. Paul writes, the
righteousness of God through faith in Jesus Christ, for all who believe … (24) and are justified
by his grace as a gift, through the redemption that is in Christ Jesus (Rom. 3:22,24). In these two
verses, Paul parallels being justified by faith and being justified freely by His grace. In Romans
3, grace refers to the manifestation of God’s Son; whom the Father’s sent. Both faith and grace
21
22
Paul 172-173
Ibid.
13
require a dependence upon God, who in mercy has fulfilled His promises to His people. Romans
4:16 states, That is why it depends on faith, in order that the promise may rest on grace and be
guaranteed to all his offspring. “Faith represents a new mode of existence that has been given
with Christ’s advent; it comes with the coming of the fullness of the time (Gal. 3:23; 4:4) and
with the manifestation of the grace of God in the death and resurrection of Christ”. 23
5. Imputed Righteousness
Righteousness by faith is not our own; it is imputed or reckoned to sinners.24 Jesus died
for sinners, the ungodly. By faith, the ungodly receive the righteousness of God. Paul makes this
clear in Romans 3:21ff; Romans 5:8,9; and 1 Corinthians 5:21.
[B]ut God shows his love for us in that while we were still sinners, Christ died for us. (9) Since, therefore,
we have now been justified by his blood, much more shall we be saved by him from the wrath of God (Rom.
5:8,9).
At the right time, although we all have sinned, Christ died for us. His death on our behalf
is imputed to us as sinners. Christ, who had no sin, was made sin for us, and at the same time, we
who are sinners are made the righteousness of God in Him., For our sake he made him to be sin
who knew no sin, so that in him we might become the righteousness of God (2 Cor. 5:21).
In Romans 4:3-5 Paul says:
For what does the Scripture say? “Abraham believed God, and it was counted to him as righteousness.”
(4) Now to the one who works, his wages are not counted as a gift but as his due. (5) And to the one who
does not work but believes in him who justifies the ungodly, his faith is counted as righteousness.
In verse 3, the word counted signifies an imputation, a reckoning of something to one’s
account that the person does not already have. In Romans 4, Paul develops his argument from
Genesis 15:6. Abraham believed God and his belief was counted (imputed) to him as
righteousness. In verses 4 and 5, Paul states that if one worked for something, especially in
reference to salvation, that person would have the right to wages earned and God would owe that
person salvation as his due, rather than its being a gracious gift. In contrast, to the one who
believes, his faith is reckoned and accounted as righteousness before God.
If righteousness is imputed through faith, the basis for righteousness is found in God’s
gracious gift of His beloved Son for sinners. The idea of imputation must be qualified. The
transfer of righteousness by imputation cannot be separated from union with Christ. In
justification, Paul links faith, imputation, and union. An ungodly sinner is accounted righteous
because he benefits from Christ’s work; at the same time, faith unites the sinner to Christ, and it
is only in Him, not apart from Him, that the sinner becomes the righteousness of God.
6. Righteousness and Resurrection
23
Ridderbos, Paul 174
Some versions do not use the word imputed. The ESV uses the term counted, the NASB and NIV use credited,
and NKJ uses accounted to interpret Logizomi. In parallel passages (Rom. 5:8,9; 1 Cor. 5:21) no specific word is
used, but the theological construct of imputation is clearly taught no matter what word is used. The same is true in
the latter two verses.
24
14
Justification leads to vindication and resurrection.25 The resurrection was also used as
proof of righteousness.26
Christ’s resurrection was His vindication. It is the demonstration that He Himself is
righteous, and since He is a representative and substitutionary figure, it is also an affirmation that
He fully paid for His people’s sins, and that they will be raised with Him.
In 1 Timothy 3:16, Paul writes that Jesus was manifested in the flesh, vindicated by the
Spirit. Jesus came in the flesh (a reference to the old creation), and then He was vindicated in
the Spirit. In Romans 1:3,4 and 1 Corinthians 15:42 His vindication is that He was raised with a
new spiritual body, an act which declared Him to be the Son of God. Christ’s transition from the
flesh into the realm of the Spirit, His vindication, occurred at His resurrection. It was a clear
statement by God that He is righteous.
Christ’s resurrection cannot be separated from our resurrection.27 His resurrection is the
proof of our vindication. Paul makes this point in Romans 4:23-25 …it will be counted to us who
believe in him who raised from the dead Jesus our Lord, (25) who was delivered up for our
trespasses and raised for our justification. Astonishingly, Paul emphasizes that Christ was raised
not for His own sake, but for our vindication. The primary evidence of our justification is
Christ’s resurrection. Since Christ rose from the dead, all those in Christ are also righteous and
therefore will be raised from the dead.
7. The Cross as the Vindication of God
The term the righteousness of God is also used as an attribute. In Romans 3:25,26 Paul
continues his argument,
[W]hom God put forward as a propitiation by his blood, to be received by faith. This was to show God's
righteousness, because in his divine forbearance he had passed over former sins. (26) It was to show his
righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.
Through Christ’s redeeming work as revealed in the gospel, God’s attribute of
righteousness is upheld. During the Old Testament, God passed over sin and did not deal with it.
Since God is holy, He must deal with sin, or He can be charged with injustice. On the cross, God
acted, no longer passing over sin. In giving Christ to justify men, to ransom them and make a
propitiation for sin, and through Christ’s obedience (Rom. 5:18,19) God’s own justice was
satisfied.
The two uses of the term righteousness of God, as a gift given to men and as revelation of
God’s own righteousness, complement one another. In the gospel, God is both just and the
justifier of all those who believe in Christ.
25
We have already noted the link between justification and victory or vindication as discussed by Seifrid.
Vos (151), commentating upon Christ’s resurrection, notes, “As long as he was dead, the merit of his work had
not been established. His resurrection established that His resurrection was the de facto declaration of God in regard
to his being just. The resurrection bears in itself the testimony of his justification. God through suspending the forces
of death operating upon him, declared that the ultimate, the supreme consequences of sin has reached its
termination. In other words, resurrection had annulled the sentence of condemnation.”
27
See 1 Corinthians 15:16,17,22 and Leson Fourteen on union.
26
15
8. The Jew and the Gentile
The coming of righteousness apart from the Law and received by faith brings an end to
the separation of Jew and Gentile. Now we have a righteousness apart from the Law, signifying
that the old law that separated Jew from Gentile has ended.
For we hold that one is justified by faith apart from works of the law. (29) Or is God the God of Jews only?
Is he not the God of Gentiles also? Yes, of Gentiles also, (30) since God is one—who will justify the
circumcised by faith and the uncircumcised through faith. (31) Do we then overthrow the law by this faith?
By no means! On the contrary, we uphold the law (Rom. 3:28-31).
Since God is one, He has one way of justifying both Jew and Gentile. According to the
Jews, the Gentiles could be justified only if they joined Israel through submitting to the Law. In
Christ, the righteousness of God has been revealed, and now, by faith in Him, both Jews and
Gentiles are justified. In the following chapter Paul made the same point, noting that Abraham
was saved while uncircumcised, not while circumcised (Rom. 4:9-12).
Paul’s teaching that the Law is ended in the coming of the Gospel does not deny the
validity of the Law; rather, Paul argues that it establishes the Law. He will return to this great
theme in Roman 5:20 and Romans 7:1-8:7ff.
9. Justification by Faith and Good Works.
What is the relationship between justification by faith and good works? In Ephesians 2:
8-10 Paul links grace, faith, and works.
For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, (9)
not a result of works, so that no one may boast. (10) For we are his workmanship, created in Christ Jesus
for good works, which God prepared beforehand, that we should walk in them.
Paul declares that we are saved by grace through faith. This does not come from within
us, but is a gift, and so no man can boast in what he has before God. Salvation is God’s free gift.
Paul then plays on the term works, arguing that instead of our works, we are His workmanship
created in Christ. In Christ, we have been re-created, and in Him, we are now called to good
works, works which God prepared beforehand, that we should walk in them. Union with and in
Christ allows us to do good works, acceptable to God.
In this passage Paul stresses that in Christ we are united to all of His works. If we have
Christ, we are justified but we also are united in His new resurrection life, the source of
righteousness. In fact, justification and union with Christ necessitates good works; they must
flow from our union. (See Rom. 6 and the link between union and works for further
explanation.) We do not boast in these works as a basis for salvation, but they must accompany
salvation, and God will judge us as stewards of His grace.
We will return to the theme of works when we consider the final judgment, but in
Ephesians, grace, faith, union with Christ, and God’s providence allow believers to stand in the
Day of Judgment. We are justified by faith in the imputed righteousness of God, but in Him, we
are now called to good works, and we will have to give an account for our actions. An absence of
good works indicates no union, no faith, no grace, and no righteousness. If we are united to
Christ, we are united to all His works, not merely one aspect.
16
Lesson Nine Questions
1. What do we mean that the cross is one event that has many facets? Describe the four
aspects that the atonement accomplishes.
2. True or False: All these events first occurred with Christ in history, and then we are
united to Christ and so share in them.
3. What is the main theme in Romans? How many times is the theme repeated in the book
of Romans?
4. Explain the Jewish conceptual framework of justification, listing the various aspects.
Explain the difference between a verdict and a sentence.
5. Explain the three understanding of the term, the revelation of the righteousness of God in
Romans 1:17 and 3:21,22,26.
6. Explain when the revelation of God’s righteousness occurs and relate it to the Old
Testament and to the final judgment.
7. What do we mean by imputed righteousness by faith? How is it related to union?
8. Explain the relationship between Christ’s righteousness and His resurrection and our
righteousness and our resurrection.
9. In what way does the revelation of the righteousness of God vindicate God?
10. Explain the relationship between justification by faith, union and judgment of a believer’s
works?
17
18
Lesson Ten: The Cross ~ Reconciliation and Peace
The cross brings reconciliation and peace with God. The old creation in Adam was at
enmity with God, alienated, and at war with Him. All those in Adam are also at enmity with
God. In the gospel, we learn that through Christ, God reconciles men to Himself and so brings
peace between Himself and men. Paul links reconciliation and peace, and he speaks of
reconciliation, enmity, and peace in Romans 5:1,10,11, Colossians 1:20, and Ephesians 2:15.
For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we
are reconciled, shall we be saved by his life. (11) More than that, we also rejoice in God through our Lord
Jesus Christ, through whom we have now received reconciliation (Rom. 5:10,11).
[A]nd through him to reconcile to himself all things, whether on earth or in heaven, making peace by the
blood of his cross (Col. 1:20).
Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ
(Rom. 5:1).
…by abolishing the law of commandments and ordinances, that he might create in himself one new man in
place of the two, so making peace (Eph. 2:15).
1. The Author of Reconciliation ~ The Father
God the Father is the author of reconciliation. He has brought peace through His Son,
Jesus Christ, in whom we are reconciled to God. In his turn, Paul was called to be an ambassador
of Christ and was given a ministry of reconciliation. Paul was to preach that God in Christ has,
through the cross, reconciled the world to Himself. With this the basis of his message, Paul
implores men to be reconciled to God.
Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come.
(18) All this is from God, who through Christ reconciled us to himself and gave us the ministry of
reconciliation; (19) that is, in Christ God was reconciling the world to himself, not counting their
trespasses against them, and entrusting to us the message of reconciliation. (20) Therefore, we are
ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be
reconciled to God. (21) For our sake he made him to be sin who knew no sin, so that in him we might
become the righteousness of God (2 Cor. 5:17-21).
In reconciliation, Christ is the source and mediator. Reconciliation is through (2 Cor.
5:18; Rom. 5:1) and in (2 Cor. 5:19) Christ, through whom, God is reconciling the world to
Himself. Paul declares that, We have peace with God through our Lord Jesus Christ (Rom. 5:1).
19
God
Christ
Reconciliation
And
Peace
Men
Reconciliation has two aspects; two reciprocal movements. God sent His Son as the
propitiation to reconcile man, and Christ stands in man’s place to offer Himself up as a sacrifice
in order to expiate the sins of His people. Christ represents both God to men and men to God (1
Tim. 2:5). 28 As God and man meet in Christ, they are reconciled and find peace.
1. God
Sends
Christ
to Men
-------Christ
Acts
for Men
2. Men
Christ took our sins, thereby making peace by the blood of his cross (Col. 1:20). For if
while we were enemies we were reconciled to God by the death of his Son, much more, now that
we are reconciled, shall we be saved by his life. (11) More than that, we also rejoice in God
through our Lord Jesus Christ, through whom we have now received reconciliation (Rom.
5:10,11). Christ’s atonement is the source of reconciliation.
28
Ridderbos, Paul 190
20
2. Reconciliation and Justification
Justification and reconciliation occurred at the same time, on the cross. In Romans 5:1,
Paul speaks of those already justified as having peace. In 2 Corinthians, Paul defines his
apostolic ministry in terms of both righteousness (2 Cor. 3:9) and reconciliation (2 Cor. 5:18).29
3. The Objective Nature of Reconciliation and Peace
Like justification, reconciliation is an objective fact, a status, a legal statement of the
relationship between God and man, rather than an internal change in man or his feelings. The
historical, objective, once-for-all nature of reconciliation on the cross can be seen in Romans
5:10 where Paul writes, now that we are reconciled, shall we be saved by his life. In the same
way, Paul speaks of believers’ being justified and therefore having peace with God. Therefore,
having been justified by faith, we have peace with God through our Lord Jesus Christ (Rom.
5:1).
In Romans 5:1 reconciliation is seen as something accomplished once for all, for us, by
Christ. The one who receives Christ is now in a state or a new legal relationship of peace with
God, a status that will never change.
Since peace is objective, Paul has been called to go out and preach the word of
reconciliation, meaning that men must lay aside their own personal enmity, stop living as
enemies, and enter into a reconciled relationship of peace with God.
4. The Necessity and Scope of Reconciliation
The need for objective reconciliation flows from Adam’s original fall in the garden. In
the beginning, God and man were at peace (shalom). Peace is far more than a mere absence of
hostility. To be at peace with God means that God is actively seeking one’s welfare. Prior to
Adam’s sin, God delighted in man and provided for him in every possible manner. The entrance
of sin meant that man became and continues to be alienated from God, and God is alienated from
man. Man has been cast from the garden and God’s wrath and His enmity toward mankind
remains.
And you, who once were alienated and hostile in mind, doing evil deeds… (Col. 1:21). In
Ephesians 4:18, Paul says that the Gentiles are darkened in their understanding, alienated from
the life of God because of the ignorance that is in them, due to their hardness of heart.
29
The exact relationship between justification and reconciliation is complex. On the one hand, justification is a
condition of reconciliation. In order for God to enter into a relationship with man, man’s offense must be dealt with.
Once the righteousness of God has been satisfied, then the door to a formal reconciliation is opened; peace is
possible. On the other hand, we could also say that God’s initiative to reconcile man leads to God’s sending His Son
to justify, or in other words, to deal with man’s sin. His desire for reconciliation leads to justification. Ridderbos
suggests that justification and reconciliation operate together but in different spheres. Justification deals with the
issue of God’s righteousness, His justice, and man’s legal standing and conformity to the Law, while reconciliation
concerns the relationship between God and man (Paul 182).
21
In the progress of redemption, God separated Israel to Himself, so changing the
relationship between Israel and the Gentiles. Paul reminds the Gentiles that they were separated
from Christ and from sharing in the blessings of Israel [R]emember that you were at that time
separated from Christ, alienated from the commonwealth of Israel and strangers to the
covenants of promise, having no hope and without God in the world (Eph. 2:12). The cross
brings peace to Gentiles, reconciling Jew and Gentile in Messiah’s Kingdom.
All things are reconciled in Christ. Paul’s message is both personal and cosmological.
He speaks of Christ reconciling us to Himself (2 Cor. 5:18) and also the world to Himself (2 Cor.
5:19). Both the personal and cosmic elements of reconciliation can be seen in Colossians 1:2022.
…and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the
blood of his cross. (21) And you, who once were alienated and hostile in mind, doing evil deeds, (22) he
has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above
reproach before him,
Reconciliation occurs in Christ, through His death. Paul links being in Christ with both
the new creation and reconciliation in 2 Corinthians 5:17-21
Due to the already and the not yet aspects of salvation, the work accomplished in Christ’s
death is still being worked out in the creation. The evil forces that rule the present world,
although defeated, have not yet been cast out. Although we are at peace with God, there is still
tribulation as we wait in hope for Christ to complete His work (Rom. 5:1-5). The full
manifestation of peace will come in the final victory when……The God of peace will soon crush
Satan under your feet (Rom. 16:20). Christ has defeated the enemy, and in his rule he continues
to extend his kingdom, but since Christ has not yet returned, the church has not yet entered into
the fullness of the peace He inherited.
Christ’s work in reconciling the world has both positive and negative aspects. Positively
Christ’s kingdom invades the spiritual realm, bringing peace to those called into it; therefore,
men can say, He has delivered us from the domain of darkness and transferred us to the kingdom
of his beloved Son (Col. 1:13).
Negatively, the cross removed, pacified, and destroyed the hold that the satanic spiritual
principalities and powers had over the old creation. One the cross, He disarmed the rulers and
authorities and put them to open shame, by triumphing over them in him (Col. 2:15) (2 Cor. 6:13; Rom. 16:20). The evil forces were defeated. The cross is both the place where Christ brings
peace and defeats His enemies. Through the cross, hostility is replaced by the peace of Messiah’s
Kingdom.
Cosmologically, the pacification of evil powers leads to a positive transformation, and
His resurrection is the foundation and basis for the new creation (Col. 1:15,17; 2 Cor. 5:15-18),
one that is transformed through His work. The full coming of the new creation will be the
Messianic fulfillment of the promised Kingdom of peace (Col. 1:13).
22
5. Peace
Reconciliation leads to peace, which Jesus has purchased through his blood on the cross.
In the context of the theology of the cross we see that peace is not an inward feeling; it is an
objective status or condition before God. In Romans 5:1 we see the objective nature of peace,
and that in God’s peace He is working all things for our good. It is not merely an internal feeling.
In Romans 5, Paul says we are both justified and have peace with God; then, rather than
continuing by saying that all is well, Paul says that we will still have tribulation, but now God
will use tribulation to train us up in endurance, character, and hope.
Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ.
(2)Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in
hope of the glory of God. (3)More than that, we rejoice in our sufferings, knowing that suffering produces
endurance, (4) and endurance produces character, and character produces hope, (5) and hope does not put
us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been
given to us (Rom. 5:1-5).
In Romans 5 Paul teaches that as we experience this new relationship of peace, God is
actively working out things for our good. God’s peace is an active peace, a term derived from
the Hebrew word shalom, which emphasizes that God is working for us; He is actively using
all things for our good. The peace of God is summarized in Paul’s statement in Romans 8:28:
And we know that for those who love God all things work together for good, for those who
are called according to his purpose. The peace of God (Phil. 4:7), and the parallel
expression, the peace of Christ (Col 3:15), stress the objective blessings of peace.
Because peace is an objective new status in which God is actively working out His good
purposes in His people, Paul exhorts the Colossians to understand their new position and let that
knowledge control them. He commands them to ….let the peace of Christ rule in your hearts, to
which indeed you were called in one body. And be thankful (Col. 3:15). As we understand our
objective position, so we will experience inward subjective peace. Through faith in God’s
promises, our objective peace becomes a subjective internal reality: Now may the God of peace
himself sanctify you completely, and may your whole spirit and soul and body be kept blameless
at the coming of our Lord Jesus Christ (1 Thess. 5:23). The stronger our faith is in the efficacy of
God’s plans and purposes, the more subjective peace we will have. Any internal peace we
experience is a fruit of the Spirit. (We will consider the fruit of the Spirit under the heading of
the same name.). Due to weak faith or the absence of the Spirit there are times when we feel less
internal peace, but these subjective feelings are not the same thing as our legal status of peace.
By faith we are to remember that we always have peace with God. Our status with Him will
never change.
Finally, Paul often links peace with grace in the opening of his letters, reminding the
church of her favored status before God. The church is made up of those who enjoy and stand in
a relationship of grace, mercy, and peace from God. In 2 Timothy 1:2 Paul writes, To Timothy,
my beloved child: Grace, mercy, and peace from God the Father and Christ Jesus our Lord (Tit.
1:4; 2 Thess. 1:2).
23
Lesson Ten Questions
1. What is reconciliation?
2. Who is the author of reconciliation?
3. What do we mean by the double movement of reconciliation?
4. What is the relationship between justification and reconciliation?
5. Reconciliation and peace are an objective legal status before God. What does this mean?
6. True or False: Paul had a ministry of reconciliation.
7. What are the negative and positive ways Christ reconciles all hostile powers on the cross?
8. In Christ we have a new status of peace, or Shalom. What does this mean?
9. True or false: Peace refers to an inward feeling.
10. Why does Paul begin his epistles with grace and peace?
24
Lesson Eleven: The Cross ~ Propitiation and Redemption
1. Christ’s Sacrifice
Jesus’ death is the fulfillment of the Old Testament sacrificial system. Paul uses the Day
of Atonement, the Passover, and general sacrifices to explain Christ’s ministry. He explicitly
calls Jesus’ death a sacrifice in Ephesians 5:2: And walk in love, as Christ loved us and gave
himself up for us, a fragrant offering and sacrifice to God. In 1 Corinthians 5:7, the apostle refers
to Christ’s death as a Passover sacrifice: Cleanse out the old leaven that you may be a new lump,
as you really are unleavened. For Christ, our Passover Lamb, has been sacrificed. Paul
repeatedly declares that Christ shed His blood in death. The blood points back to the Old
Testament sacrifices (Rom. 3:25; 5:9; 1 Cor.10:16; 1 Cor. 11:25; Eph. 2:13; Col. 1:20).
…whom God put forward as a propitiation by his blood… (Rom. 3:25)
Since, therefore, we have now been justified by his blood… (10) For if while we were enemies we were
reconciled to God by the death… (Rom. 5:9,10).
The cup of blessing that we bless, is it not a participation in the blood of Christ (1 Cor. 10:16)?
In the same way also he took the cup, after supper, saying, "This cup is the new covenant in my blood” (1
Cor. 11:25).
But now in Christ Jesus you who once were far off have been brought near by the blood of Christ (Eph.
2:13).
The typology of the Old Covenant sacrifices is fulfilled in Christ (Lesson Eight).
2. Propitiation
Propitiation is a vital part in the Old Testament sacrifices, an act that turns away and
provides a covering from God’s wrath (Rom. 3:25; 1 Cor. 5:7; 1 Cor. 11:25).
25
In the Old Testament, the sprinkling of blood on the Mercy Seat turned away God’s
wrath. In Romans 3:25, Paul expressly calls Christ’s death a propitiation, …whom God put
forward as a propitiation30 by his blood. The Passover sacrifices are also fulfilled by Christ’s
death. In the Passover, the blood that was placed upon the doorways of the Israelites shielded
them from God’s wrath and judgment. In 1 Corinthians 5:7, Jesus is called our Passover Lamb.
The same is implied in 1 Corinthians 11:25 when Christ institutes the Lord’s Supper to replace
the Passover: In the same way also he took the cup, after supper, saying, "This cup is the new
covenant in my blood…” The sacrificial days, the Day of Atonement, and the Passover all stress
propitiation, which is a turning away and a shielding of sinners from God’s wrath. In Romans
3:25, the setting forth of Christ as propitiation is the great public fulfillment of the Old
Testament sacrifices.
In Romans 1-3, propitiation is especially linked to wrath. Paul notes that all men are
under the wrath of God, which is the just and righteous response of God to man’s sin (Rom.
1:18; 2:5,8; 3:5). Christ’s death is a propitiation to turn that wrath away (Rom. 3:25).
The Old Testament sacrifices were types, unable to atone for sin, yet pointing forward to
the sacrifice of Christ. Paul speaks of God’s forbearance (Rom. 3:25) in passing over the sins
previously committed.31 Although sin under the Old Covenant had not been dealt with, God
accepted His people by passing over their sins until the effective sacrifice was made. As the one
true sacrifice has come in time, no more sacrifices are needed.
In contrast to the secluded nature of the Old Covenant, in which the sacrifice was
witnessed only by the high priest once a year as he entered to sprinkle the blood upon the Mercy
Seat, in the fullness of time, Jesus was set forth as a public propitiation before all men (v. 25).
3. Substitution and Expiation
Christ’s death is a substitution for the death believers deserve because of their sins. To be
a substitute means to die for us; He died in our place.
30
The Greek term is used in Hebrews 9:5 and it is used twenty-one times in the LXX, where it refers to the top of
the Ark of the Covenant upon which the blood was poured out on the Day of Atonement in order to atone for the
people’s sins (Lev. 16:2).
31
See Hebrews 10:1-4.
26
And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and
sanctification and redemption… (1 Cor. 1:30).
For the love of Christ controls us, because we have concluded this: that one has died for all, therefore all
have died (2 Cor. 5:14).
For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of
God (2 Cor. 5:21).
Christ died on behalf of and in the place of His own. It is Christ, not those belonging to
Him, who was delivered up for the sins of His people (2 Cor. 5:21). He became a curse for them
(Gal. 3:13). Paul presents Christ’s atoning death without His people being included in His death.
32
He died; they did not. While Christ died for His people, on their behalf, Paul also speaks of
them as being joined in Christ’s work. Because He is our corporate head, we all died in Him (2
Cor. 5:14). The old creation was also judged in Him (Rom. 8:3). All those who are in Him, have
His righteousness (2 Cor. 5:21; 1 Cor. 1:30). This corporate element is seen in Romans 5:18,19.
Christ is also an expiatory sacrifice. Expiation focuses upon the removal of men’s sin
from them. Since sin has been removed, it cannot be counted against them.
4. Redemption and Ransom
In Paul’s theology, Christ’s death is presented as both redemption and a ransom.33
The word redemption is commonly used to describe the whole process of salvation,
including justification, reconciliation, and ransom. Paul also uses it in the specific sense of
paying a ransom in order to free someone from captivity, thereby releasing him and bringing him
into a new status. Moo states, “Christ’s death is a “ransom”, a “payment”, that takes the place of
that penalty for sins owed…Sin is the power from which we need to be liberated”. 3435 Christ’s
death is a ransom payment, buying back His people from bondage. While justification deals with
one’s conformity to the Law, and reconciliation deals with the relationship between man and
God, then redemption and ransom stress sinners’ need to be released from captivity and bondage,
so to be free to serve God. Key verses include:
For there is one God, and there is one mediator between God and men, the man Christ Jesus, (6)who gave
himself as a ransom for all… (1 Tim. 2:5,6a).
…who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own
possession who are zealous for good works (Tit. 2:14).
But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, (5) to
redeem those who were under the law, so that we might receive adoption as sons (Gal. 4:4,5).
32
Ridderbos, Paul 168
Romans 3:24; 8:23; 1 Corinthians 1:30; Ephesians 1:7; 4:30; Colossians 1:14
34
Moo, 229, 230
35
For a general discussion, see Morris’s work The Apostolic Preaching of the Cross. Grand Rapids: Wm B.
Eerdman Publishing Company, 1965. Print.
.
33
27
He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, (14)
in whom we have redemption, the forgiveness of sins (Col. 1:13,14).
In Him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of
his grace… (Eph. 1:7)
In 1 Timothy 2:5,6, Paul links Christ as Mediator of the New Covenant with the concept
of ransom. In Galatians 4:4,5, Paul teaches that Christ redeems His people from their being under
the Law. In Him, they are transferred to the new position of sons. In Colossians 1:13, Paul links
forgiveness and redemption, and in Ephesians, redemption is linked to sacrifice and forgiveness.
In the Gospels, Christ describes His life as a ransom.36
In a ransom, one pays a lesser sum in order to redeem something of greater value. In the
case of Christ, the Father sent His own Son. Although He made payment of a life for a life, Paul
points out that Christ was sent to redeem not his friends, but His enemies (Rom. 5:9,10). God
gave His Son, who is of infinite value, to redeem untold numbers of sinners who are saved
despite their unworthiness.
4.1. Redemption and Transfer
Jesus paid the price for our sin. He Himself was the ransom payment.
Redemption has two aspects. First, one person makes a payment to another to buy back,
redeem, or ransom another from some sort of bondage or captivity. Second, once free, the person
is then brought into a new status, a new position of liberty. Morris says, “In the Scripture we see
the price paid, the curse borne, in order that those who are redeemed should be brought into the
liberty of the sons of God…” 37
Ransom is linked to union with Christ. Christ acts for sinners, and it is He who initially
moves from one realm to another. Those united to Him undergo the same transfer: they are
brought from the old creation and bondage into a new status as sons of God.
In paying the price, Christ’s ransom frees men from the three aspects of the old creation that
previously held them captive: the reign of sin and death brought in by Adam (Lessons Four and
Five), the grip of hostile spiritual forces that controlled the old creation (Lesson Five) and the
Law of Moses that held the Jews in bondage (Lesson Seven). Through Christ’s ransom, they are
bought, transferred in His transfer, and therefore brought into the new status of free sons. We
diagram the payment and transfer below.
There are two ways to change spheres or jurisdictions: one is by death, and the other is by
moving into a new jurisdiction. Jesus entered into the old creation, under sin’s power, under the
Law, and into Satan’s realm. He died to this realm and was raised into a new realm, His own
Kingdom of grace.
36
37
In Mark 10:45 and Matthew 20:28, Jesus describes His death as a ransom.
Apostolic Preaching 62
28
1. Sin’s Power Broken
(Rom. 6,8)
2. Law’s Dominion and Curse
Ended
(Rom. 6:14)
Christ Enters
3. Spiritual Forces Defeated
(Col. 2:15)
Old Creation
Dies
Ransom
New Creation
4.2. Ransom from the Reign and Power of Sin and Law 38
In Romans 5:12, Paul explains that sin enters, rules, and reigns as a power in death. Paul
speaks of ‘sin’ in the singular, as a power that holds men, rather than focusing on the specific
transgressions or sins. He personifies sin, it controls men, holding them captive (Rom. 6:12,20).
This power holds both the Jew and Gentile.
In the time of Moses, God gave the Law. Due to sin’s power, the Law given to Israel is
weak; it cannot save (Rom. 7). As such the Law is a jailer, guardian, and steward. The power of
sin at work in the flesh uses the Law as a means to bring death: For while we were living in the
flesh, our sinful passions, aroused by the law, were at work in our members to bear fruit for
death (Rom. 7:5). What was good, righteous, and holy is now a source of bondage, something
from which men need to be freed. Both sin and the Law hold men captive, and in Christ’s death
He redeems us from sin’s powerful rule and the Jew from the bondage of the Law.
In Romans 6:14, Paul shows how Christ delivers from both sin’s power and the dominion
of the Law: For sin will have no dominion over you, since you are not under law but under
grace. In this verse, Paul parallels being freed from sin’s dominion with being under grace. In
Christ, we are no longer under sin’s dominion, nor under the Law; we are now brought into a
new realm, under grace. To be under grace is to be in Christ, and it is one part of the clutch of
concepts that includes being in Christ, being in the new creation, and being sons filled with the
Spirit.
In Moses, Israel was brought under the Law of God. In a sinful world, that Law brought
death. In Romans 7:1-6, Paul explains that in the same way, Christ’s death delivers us from the
Law.
Or do you not know, brothers—for I am speaking to those who know the law—that the law is binding on a
person only as long as he lives? (2) For a married woman is bound by law to her husband while he lives,
but if her husband dies she is released from the law of marriage. (3)Accordingly, she will be called an
adulteress if she lives with another man while her husband is alive. But if her husband dies, she is free from
that law, and if she marries another man she is not an adulteress. (4)Likewise, my brothers, you also have
In the earlier sections of Romans, Paul focuses on the deliverance from the penalty of man’s sin, while in Romans
6, he turns to man’s deliverance from the power of sin (Moo 350).
38
29
died to the law through the body of Christ, so that you may belong to another, to him who has been raised
from the dead, in order that we may bear fruit for God (Rom. 7:1-4).
The husband and wife analogy is complex, but the principle is clear. Paul asserts that we
have died to the law through the body of Christ, so that you may belong to another, to him who
has been raised so we can bear fruit for God. In Christ’s death, believing Jews have died to the
Law. Its dominion, jurisdiction, and power are ended. In Christ’s resurrection they are now in
His kingdom as sons.
Romans 7 and Romans 8 illustrate the function of the law, and the way we are delivered
from its realm into the new status of Sons in him. It is a historical redemptive argument, moving
from Israel’s captivity under law to the freedom as sons. Paul summarizes and concludes the
argument that he began in Romans 7 in Romans 8:3,4
For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of
sinful flesh and for sin, he condemned sin in the flesh, in order that the righteous requirement of the law might be
fulfilled in us, who walk not according to the flesh but according to the Spirit (Rom. 8:3).
Paul makes the same argument in Galatians. He responds to the Jewish demands that
Gentile Christians be circumcised and keep the Law by pointing out that the Law only increased
Israel’s captivity: The Law held Israel captive (3:22), they were in prison (3:23), and they were
as children and slaves (4:1), under stewards and guardians (4:2). They were also cursed (3:13).
The Law was not the remedy, for the Law increased sin and it was given to Israel to point them
to Christ (3:19). In the fullness of time, Christ came to redeem men. In Galatians 3:13, Paul says,
Christ redeemed us from the curse of the law by becoming a curse for us—for it is written,
“Cursed is everyone who is hanged on a tree.” He gave Himself as a ransom in order to take the
curse of the Law upon Himself by his action. His death is redemption, a payment so he might
transfer his own into the new realm of sons (Gal 4:4-6). As Sons are a new creation category,
they are now in the new creation (Gal. 6:14,15).
We can diagram the transfer as follows:
1. The Eternal Son
4. Raised as Messiah,
Son of God
2. Born of Woman
Under the Law
3. Death is Redemption
Old Creation
New Creation
(1) Christ, the preexistent Son, was (2) born of a woman, in the flesh, into the present evil
age. He was born under the Law. (3) Christ then died to the Law and all those in Him are
30
ransomed from the Law and the old creation. (4) Christ rose from death as Son, and all in Him
are also raised into the new position of son (Rom. 1:3,4). Through Christ’s redemption, they are
no longer slaves but sons, free in the Spirit. The death of Christ was a ransom that moves men
from under the Law to in Him. For those in Christ, He has paid the ransom. In Him, we died to
the old creation and are raised into the new creation (Rom. 7:1-6)
4.3. Redemption from the Dominion of Satan
The ransom paid by Christ’s death also delivers us from the dominion of Satan. In the
fall, men came under the influence and dominion of the devil.39 In Ephesians 2, Paul says the
Gentiles were dead in trespasses and sin, in which you once walked, following the course of this
world, following the prince of the power of the air, the spirit that is now at work in the sons of
disobedience (v. 2). In Colossi, the church was concerned about spiritual forces that were arrayed
against them, so Paul reminded them that He has delivered us from the domain of darkness and
transferred us to the kingdom of his beloved Son, (14) in whom we have redemption, the
forgiveness of sins (Col. 1:13,14). The deliverance, the transfer occurs through the redemption,
the forgiveness of sin’s that occurs on the cross. Paul develops this idea speaking of Christ’s
victory over spiritual powers in Colossians 2:13-15: And you, who were dead in your trespasses
and the uncircumcision of your flesh, God made alive together with him, having forgiven us all
our trespasses, (14) by canceling the record of debt that stood against us with its legal demands.
This he set aside, nailing it to the cross. (15) He disarmed the rulers and authorities and put
them to open shame, by triumphing over them in him (Col. 2:13-15). Paul notes that the crosscancelled the record of debt or the legal requirements, and this cancellation seems to disarm the
spiritual powers, thus taking away their hold over men.
Although the nature of Satan’s power is perplexing, it is clear that in the fall, the devil
and spiritual hosts gained an inroad into the creation. Adam listened to the devil, sinned, was
condemned and in some sense men were brought under Satan’s spiritual power. This authority is
broken on the cross, and men are now transferred from the kingdom of darkness to the Kingdom
of the Son of His love.
The exact relationship between sin, the Law, and hostile spiritual powers is unclear. Paul
may be treating the demand of the Law separately or he may be linking the legal requirements of
the Law and spiritual powers, the rulers and authorities. If the devil uses the broken Law to hold
men captive, then Paul is teaching the Colossians that because of Christ’s finished work, the
devil no longer has any means of bringing charges against believers. He can no longer hold them
captive. The debt has been fully paid and Christ has triumphed over them. In a similar way, in
Romans 8:33,34, Paul argues that in Christ’s death we have been justified and He has been raised
to make intercession for us, therefore who can bring a charge against God’s elect?
In either situation, the ransom payment is not made to, or did not enrich the devil; rather,
the paying of a ransom disarmed him, broke the hold, power, and authority of hostile spiritual
39
This point is taught in a number of other places in Scripture (Job 1,2; Zech. 3:1-5; John 12:31-32; Rev. 12:1-12).
31
forces, placing them in open shame, never to rise again. 40 John makes this same point about the
breaking of the devil’s power in John 12:31,32 and Revelation 12:1-12.
In paying the ransom, we now transferred from Satan’s power (the kingdom of darkness)
and brought into the Kingdom of the Son of God’s love.
In summary, union with Christ’s resurrection brings us into a new status before God. In
His death, Christ died to the old creation, and in His resurrection, Christ entered a new realm or
sphere, His own realm, no longer under sin, the Law, spiritual powers, and death. In Him, we
also enter that new realm of Christ’s Kingdom, grace, the new creation, and sonship.
The coming of Christ’s Kingdom means that Satan’s kingdom has been overthrown. While it still has power, its
legal right to rule has ended. Part of the Messiah’s reward is the outpouring of His Spirit to break the power of Satan
and sin (Lesson Thirteen: Sonship).
40
32
Lesson Eleven Questions
1. What verses show that Christ’s death is a sacrifice?
2. What is propitiation?
3. Explain the relationship between Romans 1-3 and Christ being set forth as a propitiation for
sin in Romans 3:25.
4. What is expiation and describe how it differs from propitiation?
5. Give two definitions of the word redemption.
6. What are the two aspects of a ransom in 4.1?
7. From Galatians explain how Christ’s death ransoms us from being under the Law?
8. Explain how Christ’s death delivers us from being under sin’s power.
9. How does Christ ransom us from Satan?
10. How does the resurrection change men’s status from the old creation to the new creation?
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Lesson Twelve: Sonship
Sonship is the climax, the capstone, and the great aim of God’s salvation in Christ. All of
the blessings of salvation culminate in believers’ becoming the sons of God.
Adam was the first son of God (Luke 3:38, Lesson Three). He pointed to Christ, the
eternal Son, the greater revelation of the image of God, the head and ruler of the new creation. In
Christ, the second man, the last Adam, salvation and sonship reach their climax. Sonship flows
from the Christian’s union with Christ. When believers are joined to Christ, they join Him as
sons of God.
Our sonship is linked to Christ’s Sonship. In union with Him, believers join in the
fullness of Jesus’ eschatological Sonship. He was raised as the great Messianic Son. He rules in
His Kingdom, and as part of His inheritance, He pours out His Spirit in the new creation (Eph.
1:11,14; Gal. 4:5,6). With Him, believers are raised to rule (Eph. 1:18-20; 2:6) in His Kingdom
(Col. 1:13; 1 Cor. 5:2,3), they share in His inheritance, notably in the Spirit (Rom. 8), and they
are part of the new creation (Gal. 6:15). These blessings flow from Christ and His finished work,
and together they form a clutch of concepts that define the blessings of salvation. We diagram
the blessings of Christ and this clutch of concepts as follows:
1. Sonship, Justification, and Redemption
Logically, sonship flows from justification, reconciliation, and redemption. These works
must logically precede sonship because there can be no unjustified or unreconciled sons,41 but
we must recognize that Paul does not argue in this way; rather, he sees sonship as linked to
Christ’s resurrection in the same way that justification and redemption flow from the cross, so
they all are based on the same event at the same time. Paul says explicitly that in the
resurrection, Jesus is constituted or declared to be the Son of God in power according to the
Spirit of holiness by his resurrection from the dead (Rom. 1:4).42 In the resurrection, Jesus
41
42
The logical approach is used by many theologians when advocating a particular order to the Ordo Salutis.
If justification is only a bare legal declaration, it does not necessarily lead to a transfer from one realm to another.
34
redeemed or ransomed His people, bringing them out from under the curse of the old creation
and the Law, into the liberty afforded the sons of God (Gal. 4:4-7).
In Paul’s theology, sonship is another of the blessing that flows from Christ’s
resurrection.
Because in Christ’s resurrection all these events occur simultaneously, believers united to
Christ and also receive justification and redemption simultaneously with sonship in the
resurrection (Gal. 4:4-7).
2. The Old Testament Background to Sonship
Paul links sonship to Christ’s pre-existent Sonship with God the Father, to Adam as the
first created son, with Abraham’s seed, Israel, and with the Davidic Covenant.43
Jesus is the eternal Son of God, elected by God before the foundation of the world, and
we are chosen to sonship in Him even as he chose us in him before the foundation of the world,
that we should be holy and blameless before him. (5)In love he predestined us for adoption as
sons through Jesus Christ, according to the purpose of his will (Eph. 1:4,5). Paul traces the
privilege of sonship back to Christ’s own unique, pre-creation, Father-Son relationship. Believers
are chosen in Him and so become the sons of God in Him. As sons, they are heirs of God and
fellow heirs with Christ (Rom. 8:17).
Adam was the type, a son who pointed forward to Christ, the greater Son (Lesson Three).
Adam did not possess the fullness of sonship. He was a copy, and his sonship was marred by the
fall. Christ fulfills Adam’s typology, as both the fuller image and the obedient son. Coming as
man, Christ united, in a mysterious way, the eternal Son of God and Adam’s human sonship.
The pre-existent Son became flesh, and in His resurrection, His humanity was glorified. He
raised sonship and humanity to new heights (Rom. 1:3,4; 1 Cor. 15:44ff).
Abraham and Israel are also types pointing forward to Christ. Abraham was promised a
seed, one that had its complete fulfillment in Christ (Gal. 3:16). Israel is also called God’s son.
God calls Israel His son, His firstborn amongst the nations, which refers to privilege, rank, and
status (Exod. 2:24). God dealt with Israel as a type, as His own son, and to a limited degree,
Israel possessed the Spirit.44 Israel’s typology is fulfilled in the full Sonship of Christ and in the
outpouring of the Spirit upon the church (Gal. 3:25-29).
As we have seen already, Seifrid argues linguistically that justification is also particularly linked to resurrection or
vindication (“Paul’s Use of Righteousness Language” 52). God raises the justified to new life, and links
righteousness with vindication. In Romans 5:15-19, justification leads to life, one effected by union with Christ’s
resurrection. Sonship is the embodiment of that life. Reconciliation is linked to sonship in that all are reconciled in
His Son, and therefore the reconciled son is no longer alienated (Eph. 4:24,25).
43
Strictly speaking, the covenants made with Abraham and Moses and the Davidic Covenant are all part of the one
Covenant of Grace (WCF 7, 3-5). At an exegetical level, each one emphasizes different aspects of that one covenant.
The Davidic Covenant was the climax of the old covenants.
44
We note that in Numbers 11, God took some of the Spirit from Moses, the mediator of the Old Covenant, and
placed it upon the elders in Israel to help them to rule. When the Spirit caused two men to prophecy, Moses’
authority was challenged. He responded by saying that it was his wish that the Spirit would be poured out upon all
God’s people. In the New Covenant, the Spirit has been placed upon Christ without measure and He pours out the
Spirit upon all God’s sons. In Galatians 3 and 4, Paul implies a contrast between the lack of the Spirit in Moses’
time and the outpouring of the Spirit in Christ, the true Son.
35
The old covenants reached their apex in the Davidic Covenant (2 Sam. 7:12-16).45 Paul
clearly links Christ specifically to David in Romans 1:3,4;46 2 Timothy 2:8; and in Romans 1:3,4
where he developed the key principles of the Davidic Covenant and applied them to Christ.
These axioms form the basis of the New Covenant blessing of sonship. The key aspects of the
Davidic Covenant developed in 2 Samuel 7:12-16 are 1) the promise of sonship between God
and Abraham’s seed, 2) the reign of that promised seed, and 3) the promise of the Spirit coupled
with the promise that God will not remove His mercy (the Spirit) as He did from Saul (1 Sam.
16: 13,14). David’s sons will be secure, and God will chasten them if they go astray, but He will
not reject them. Paul draws on these promises in Romans 1:3,4. Christ was raised, as a Son, by
the power of the Spirit. These concepts structure the whole book of Romans.47
Christ is the promised seed of David, raised from the dead by the power of the Spirit. In
the same way, believers are raised as sons by the Spirit (Gal. 4:4-6).
3. The Transfer into Sonship
Believers become sons by faith. By faith, they are united to Christ in baptism and share
His Sonship along with the gift of the Spirit.
For in Christ Jesus you are all sons of God, through faith. (27)For as many of you as were baptized into
Christ have put on Christ (28)…for you are all one in Christ Jesus. (29)And if you are Christ’s, then you are
Abraham’s seed, and heirs according to the promise (Gal. 3:26-29).
…if in fact the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to
him. (10)But if Christ is in you…. (14) For as all that are led by the Spirit of God are sons of God. (15) For
you did not receive the spirit of slavery to fall back into fear, but you received the Spirit of adoption by
whom we cry, “Abba, Father.” (16) The Spirit Himself bears witness with our spirit that we are children of
God (Rom. 8:9,10,14-16)
The Gentiles, who are the lost, illegitimate sons, and the Jews, who are those under tutors
and in bondage under the Law, have been adopted in Christ. In Him, they were transferred into
the new creation through Christ’s death and resurrection. All those in Him join Him in the new
creation (Gal. 4:4-7).
“When your days are fulfilled and you lie down with your fathers, I will raise up your offspring after you, who
shall come from your body, and I will establish his kingdom. (13) He shall build a house for My name, and I will
establish the throne of his kingdom forever. (14)I will be to him a father, and he shall to me a son. When he commits
iniquity, I will discipline him with the rod of men and with the strokes of the sons of men. (15) but my steadfast love
shall not depart from him, as I took it from Saul, whom I put away from before you. (16)And your house and your
kingdom shall be made sure before me. Your throne will be secure forever.” The relationship of sonship to the Spirit
is developed in God’s reference to Saul. In 1 Samuel 16:13,14, God takes the Spirit from Saul and gives it to David.
This is the removing of His mercy, which is His promise that He will not remove His Spirit.
46
The positioning of this verse at the beginning of Romans makes it (along with verse 5, the inclusion of the
Gentiles) a possible candidate for a theme verse. When we understand resurrection to be vindication, we see that the
verse encapsulates most of the main themes of justification, representative theology, new resurrection life, Sonship,
and the Spirit, as well as the relationship between Israel and the Gentiles and the practical consequences of
salvation.
47
Romans begins with a statement of the reign of Christ in 1:3,4 and concludes with the same in Romans 15:12,13.
These verses can be considered an inclusio.
45
36
Sonship is a covenantal change, a once-for-all transfer from being in Adam and the old
creation to Christ and the new creation. Like justification, adoption is a legal and forensic
declaration. Christ was declared to be the Son of God (Rom. 1:4) and all in Him are also
declared to be the sons of God (Gal. 4:5,6). It is a new legal status, the change is irrevocable.
Once a son, one is a son forever. One is in either one kingdom or the other; there is no overlap.
Once the transfer has been made, we cannot lose our sonship (Col. 1:13). The new jurisdiction is
called Christ’s Kingdom (Col. 1:13). It is under grace (Rom. 6:14,15), empowered by the Spirit,
and marked by love and faith (Gal. 5:6), in the new creation.
The absolute nature of the transfer in sonship means that from the time we believe, we
are fully sons. We cannot be more or less a son than we are now. At the same time, in this life,
we have only the guarantee, the initial down payment, of our inheritance, which is the Holy
Spirit being poured out in our hearts. We do not yet possess the full inheritance (Eph. 1:11-14).
We will receive that only when the new creation is fully revealed, when faith turns to sight
(Rom. 8:21).48 Since sonship, inheritance, and the new creation are all linked, Paul links the full
revelation of the Son with the new creation. [T]hat the creation itself will be set free from its
bondage to corruption and obtain the freedom of the glory of the children of God (Rom. 8:21).
4. The Fatherhood of God
In having been made His children, God has become our Father, and we receive the Spirit
to assist us to live as sons. In Galatians 4:6,7 Paul says, And because you are sons, God has sent
the Spirit of His Son into your hearts, crying, “Abba, Father!” (7) So you are no longer a slave,
but a son, and if a son, then an heir through God.
In Christ, we are adopted as sons much as Christ, the God-man, is a Son. As the eternal
Son, Christ is and always will be the firstborn, the first-fruits, and yet in sonship we share in
Christ’s (the God-Man’s) inheritance. Believers can relate to God as Christ does. We have access
to the Father, and are given the Spirit so that we can live as sons, just as Christ the Son was
equipped by the Spirit for His work on earth.
By faith, the Christian is conscious that God is now his Father, that he is no longer under
the wrath and condemnation of God. We are no longer to think of ourselves as slaves beneath a
master; we are to see ourselves as His children. We are to relate to God as Father, strive to please
Him, and rejoice in Him even as Christ, the true Son of God does. The nature of the new
48
In 1 John 3:1,2, John echoes Paul by stating, See what kind of love the Father has given us, that we should be
called children of God; and so we are. The reason the world does not know us is that it did not know him. (2).
Beloved, we are God’s children now, and what will be has not yet appeared, but we know that when He appears, we
shall be like Him, because we shall see Him as He is. Here John says that we are already sons of God, even though
the fullness of our sonship has not yet been revealed. We illustrate the distinction between being fully a son and not
yet having all our inheritance as follows: A friend of mine adopted a child. At the time of adoption, the child became
fully the father’s, since after his adoption the child can never be more adopted. The father can never be more of a
father than he is, and the son can never be more of a son than he is. At the same time, the father chooses when to
bestow the blessings that flow from sonship upon his son. In most cases the father will give greater blessings over
time. As the son grows up, he will be able to handle more of his inheritance. When he turns sixteen, he may be
allowed to drive the family car and return home later. The son grows into his inheritance. This illustration also helps
us understand the relationship between sonship and chastening.
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relationship can be illustrated by our need to confess and ask for forgiveness of our sins. In
justification, we are forgiven once, for the price for our sins has been fully paid. The cross
reconciles us and brings peace. Since God is now our Father, if we sin against Him it will affect
the peace of our relationship with Him, but not our justification or the fact that He is our Father.
We must go to God daily to ask for forgiveness in order to restore the peace of the Father-son
relationship.49 Even if we sin, since our debt is paid, and we will always be sons, God will never
reject us totally. As God said to David:
I will be to him a father, and he shall be to me a son. When he commits iniquity, I will discipline him with
the rod of men, with the stripes of the sons of men, (15) but my steadfast love will not depart from him, as I
took it from Saul, whom I put away from before you (2 Sam. 7:14,15).
God relates to His sons by grace (Rom. 6:14,15). If we sin we sin as sons before our
Father, God has the freedom to choose how to deal with us. The Law has no such freedom; it
demands that the soul that sins shall die. In this Father-son relationship, the Father is flexible,
even as a parent is flexible with his children. He chooses how best to correct our sin. He may
choose to ignore it now and deal with it later, or He may discipline us quickly. As a Father, He
has a range of options that He uses wisely. Our heavenly Father disciplines us for our good in
order to conform us to His Son’s image (Rom. 8:29).
As sons, we undergo trials and suffering as God trains us through afflictions. As our
Father, He will make sure that all these things will work for our good, so that He may mold us
into the image of His Son.
And we know that for those who love God, all things work together for good, for those who are called
according to his purpose. (29) For those whom he foreknew he also predestined to be conformed to the
image of his Son, in order that he might be the firstborn among many brothers. (30) And those whom he
predestined he also called, and those whom he called he also justified, and those whom he justified he also
glorified (Rom. 8:28-30).
In the passage in Romans 8, Paul also stresses that Christ is the true Son, the firstborn,
and the image of God. As the last Adam, the fulfillment of the seed promised to Abraham, the
pre-existent Son, and the climax of human history who was obedient unto death, He is the role
model and the aim for believers. Believers, as sons, are to strive to be conformed to the image of
the eternal Son, and God is working all things for good to make that occur. The believer’s great
aim is to be like Christ (Rom. 8:29).
5. Sonship and the Spirit
As sons, God has given us the Spirit of His Son. Paul’s historical-redemptive paradigm
means that he develops the doctrine of the Spirit in the context of the gift of sonship (Gal. 3,4;
Rom. 8).50 51
In the Lord’s Prayer, in Matthew 6, Jesus is teaching sons to pray to their Father. His demand that we pray for
forgiveness is in the context of the already existing Father-son relationship.
50
As we have already noted, sonship in its turn, is partially linked to Christ’s resurrection (Rom. 1:3,4 ).
51
The extent to which Paul develops the doctrine of sonship and the Spirit in the context of regeneration is
considered in Lesson Fourteen (1 Cor. 2:9-16; Tit. 3:5). It is John who makes the clearest link between regeneration
and the work of the Spirit in John 3:3-8.
49
38
A great blessing of sonship is the gift of the Spirit, who assists us in fulfilling our calling
as God’s sons until Christ returns. In Galatians 4:5,6 and Romans 8:13-17, the principle benefit
of sonship is the Spirit, who is given to teach us about our sonship and to equip us to pray.
…. so that we might receive adoption as sons. (6) And because you are sons, God has sent the Spirit of his
Son into our hearts, crying, “Abba! Father!” (Gal. 4:5b-6).
For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body,
you will live. (14) For all who are led by the Spirit of God are sons of God. (15) For you did not receive the
spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry,
“Abba! Father!” (16) The Spirit himself bears witness with our spirit that we are children of God, (17) and
if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that
we may also be glorified with him (Rom. 8:13-17).
Sonship leads to the gift of the Spirit, which all sons must have; those who do not have
the Spirit are not sons.52 The outpouring of the Spirit upon the sons of God is part of the coming
of the New Age.
The Spirit acts as a substitute, an intercessor, and through Him we cry “Abba, Father.”
He aids each son in putting to death the flesh (Gal. 3:16-18). He witnesses to us both through the
Word and directly that we are the children of God. The role and function of the Spirit is a gift to
help us in our current weaknesses.
Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit
himself intercedes for us with groanings too deep for words. (27) And he who searches hearts knows what is
the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God (Rom.
8:26,27).
Since the full weight and power of sonship has not yet been manifest, the Spirit aids the
believer until that time. The Spirit is also seen as the first-fruits of the new creation, maintaining
the church until the full liberation of the sons of God and the resurrection of the body (Rom.
8:21ff). In this we are led by the Spirit. The Spirit enables us to put to death the flesh and teaches
us to cry “Abba, Father.” He reveals the blessings of sonship to us. He helps in our weakness. He
makes intercession for us, and He reveals the things of God to us (1 Cor. 2).
6. Inheritance
As sons in Christ, we have a legal right to join with Christ and share His inheritance.
52
This order has not been typical in the Ordo Salutis in Reformed theology, which has stressed that regeneration by
the Spirit precedes conversion and adoption. The difference occurs, not because Paul believes that man’s activity
precedes God’s, but rather because Paul’s focus is upon the eschatological movement in history, not an
anthropocentric, individualistic, human response to God’s work. The historical view stresses that the Spirit is poured
out in the last great age, both now and for the future. Paul also develops conversion through the doctrine of calling;
however, he does not treat regeneration in the same manner. For an introductory critique of the systematic approach
see Gaffin’s work Resurrection and Redemption: A Study in Paul’s Soteriology. Phillipsburg: P& R Publishing,
1987. Print.
.
39
Paul speaks of inheritance in Galatians 3:18; Ephesians 1:11,14,18; 5:5; Colossians 1:12;
and 3:24. In Romans 8: 17ff he writes, and if children, then heirs—heirs of God and joint heirs
with Christ. Our inheritance is the riches promised to Abraham which are earned by and fulfilled
in Christ (Gal. 3:14). This includes the gift of the Spirit, the forgiveness of sins, and a place in
the new creation. Paul sums up the promises to Abraham by saying that Abraham will be the heir
of the world (Rom. 4:13).
Sons share Christ’s inheritance. We have access to His Father and the riches, honor, rule,
and glory of the new creation. We will share in His resurrection, receiving a resurrection body
like His own. These bodies, like the new creation, will be imperishable, incorruptible, and will
not pass away (1 Cor. 15:50b). The inheritance includes eternal life (Tit. 3:7) and also His
Kingdom (1 Cor. 6:9; 15:50; Gal. 5:21).
Our inheritance will be revealed in the future, when Christ Himself will enter into His
own full inheritance (Rom. 8:17). It will be revealed with Him. At His revelation, He will enter
into His full inheritance and we will fully and visibly join Him in it as coheirs.
Lesson Twelve Questions
1. In what way is sonship the capstone of salvation?
2. What do we mean when we say that we are already sons but have not yet fully entered into our
inheritance?
3. How do we relate justification, forgiveness, and God the Father in sonship?
4. What do we mean when we say God has options in the way that He deals with us as sons?
5. What is the relationship between sonship and the Spirit?
6. How does the Spirit help us in our weakness?
7. Give a text that shows the nature of our inheritance.
8. What is a believer’s inheritance?
9. What is the great example and aim for sons in Romans 8:29?
10. What is God doing to honor His Son?
40
Lesson Thirteen: Union with Christ
Union with Christ underpins Paul’s theology.53 Adam, the type, points to Christ, the
antitype, who is the center and fulfillment of God’s work as the Mediator of creation and
redemption. Union with either Adam or Christ places us in either the Old or the New Creation. In
union in Christ, all of His benefits are gained. In union, she will be raised from the dead to share
in His inheritance (1 Cor. 15; Rom. 8:11).
Commonly, union is denoted by in Paul’s in Christ phrase, but it is also taught through
baptism and the Lord’s Supper. The essence of baptism is union with Christ and points to our
being united to and engrafted into Christ54 (Gal. 3:26,27; 1 Cor. 12:13; 1 Pet. 3:21). The Lord’s
Supper also points to union with Christ’s life, death, and resurrection in both His human nature
and the New Covenant. As the manna sustained the Israelites in the wilderness, the Lord’s
Supper is a picture of Christ’s continuous sustenance for His people. We feed upon His broken
body for the forgiveness of sins, and we are quickened in and by His resurrection life (Rom. 6:110; Eph. 2; Col. 2:11-14).
Union touches every aspect of Pauline theology. In this lesson, we will limit ourselves to
seven elements of union, namely: the importance and scope of union, key terms, Christ’s human
nature and the New Covenant, the Spirit, the Ordo Salutis, faith and union, and the timing of
union.
1. The Importance and Scope of Union
Every Pauline doctrine finds its basis in union with Christ. Paul explicitly shows Christ to
be the center and purpose of all God’s work in Ephesians 1:10 and Colossians 1:20.
…as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth (Eph.
1:10).
…and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the
blood of His cross (Col. 1:20).
The union of Christ and believers touches every aspect of Christ’s work. In Christ,
believers are elected (Eph. 1:4,5), justified (1 Cor. 5:21), ransomed (Gal. 4:4), reconciled (2 Cor.
5:19), and sanctified (Rom. 6:3,4). Believers are baptized into Him (Gal. 3:26-28), are sons and
daughters in Him by adoption (Gal. 3:26-28), and share in His body and blood in the Lord’s
Supper (1 Cor. 11: 24-28). The church is Christ’s body, baptized into Him in the Spirit (1 Cor.
12:13). We are raised in Christ (1 Cor. 15:19-21), and He is both the source and first fruits of the
new creation (1 Cor. 5:17). Union is a powerful, all-embracing doctrine that affects every single
Calvin makes union with Christ the center of all his soteriology. Calvin states, “As long as Christ remains outside
us, and we are separated from Him, all He has suffered and done for the salvation of the human race remains useless
and of no value to us” (Institutes 3:1:1). Gaffin states, “….at the center of Paul’s theology as a whole, then, is
neither justification by faith or sanctification, neither the imputation of Christ’s righteousness, neither the renewing
work of the Spirit. Although justification is important …there is an antecedent consideration, a reality that is deeper,
more fundamental, more decisive, more crucial: Christ and our union with Him. …..union with Christ by faith - that
is the essence of Paul’s Ordo Salutis” (By Faith 43).
54
The external sign points to the internal reality of being united to God in and through His Son.
53
41
aspect of our relationship to God. Ridderbos writes, “Union in Christ is an abiding reality,
determinative of the whole of the Christian life, to which an appeal can be made at all times, in
all sorts of connections and in respect of the whole church without distinction… it is the
objective state of salvation”.55
Union affects both the legal changes which we have already studied, and the new life that
we will soon consider. In this union, we cannot separate the legal nature of the work of Christ
from its application. If we have Christ, we have all of Him. Union finds its capstone in our
adoption in Christ, and in our being remade into His image as the Sons of God.
Jesus’ Life, Death,
And Resurrection
Justification
Reconciliation
Legal Changes
Propitiation
Resurrection Life
Union
As
Sons
Redemption
Experimental Changes
Spirit
Life
New Man
Faith Joins Us
To Christ’s Works
The complex, complete, and comprehensive nature of our union with Christ is developed
in Colossians 2:11-14, where Paul links circumcision, baptism, death, resurrection, and the cross
with union. In this example union affects our forgiveness, our legal ransom from sin and our new
life.
In him also you were circumcised with a circumcision made without hands, by putting off the body of the
flesh by the circumcision of Christ, (12) having been buried with him in baptism, in which you were also
raised with him through faith in the powerful working of God, who raised him from the dead. (13) And you
who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him,
having forgiven us all trespasses; (14) by canceling the record of debt that stood against us with its legal
demands. This he set aside, nailing it to the cross.
In these verses, Paul shows that we are united to Christ in circumcision and baptism,
having died in Him to the old creation, and we have been really and powerfully raised again into
new life. In Christ’s death and resurrection, we have our sins forgiven. Christ pays for our legal
guilt, nailing it to the tree. Union is an all-embracing doctrine.
55
RIdderbos, Paul 59.
42
2. Key Terms
Paul develops the concept of union principally through the two-Adams structure. As all
fell in Adam, likewise, in union with Christ, we receive all the blessings of the New Covenant.
For as in Adam all die, so also in Christ shall all be made alive (1 Cor. 15:22).
Adam and Christ are both objective historical figures. In union, we share in Christ’s
objective historical life, death, resurrection, and the benefits that flow from them. Believers share
in His justification and resurrection, which both declared and constituted Him a righteous Son,
His new powerful resurrection life, and His exaltation as Lord over creation. In Him, we are
taken from the realm of the flesh into the new realm of the Spirit and life (Rom. 5:5; Gal. 2:20;
Gal. 5:25)
Christ’s Objective Historical
Life, Death, and Resurrection
Old Creation
Death
New Creation
Believers
United to Him
Share His Objective Work
Paul expresses this union in a number of distinct yet interrelated ways. He speaks of
Christ acting on our behalf: that Christ died for our sins in accordance with the Scriptures (1
Cor. 15:3). Paul also describes union with the term in Christ, as in so also in Christ shall all be
made alive (1 Cor. 15:22). In Christ is Paul’s most common expression.56 Additionally, Paul
speaks of believers as being with Christ, affirming that we have been raised together with Him.
Wright argues that the very term Christ is a corporate concept, including all who are in Him. 57
56
For a numerical breakdown of the prepositions linking us to Christ (in, into, with, and through), see Wright,
Climax 44.
57
Climax 46
43
(1) For us
In the phrase for us, Paul designates Christ’s work on our behalf. This phrase expresses
something done by Christ alone and for our benefit. Ridderbos notes, “Paul often uses this
expression when Christ’s suffering, death, and resurrection are mentioned”.58 Texts include 1
Corinthians 1:13, 2 Corinthians 5:21, Galatians 1:4, 3:13, 1 Timothy 2:6, and Philippians 2:14.
Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul (1 Cor. 1:13)?
For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of
God (2 Cor. 5:21).
…who gave Himself for our sins, to deliver us from the present evil age, according to the will of our God
and Father (Gal. 1:4).
Christ redeemed us from the curse of the law by becoming a curse for us, for it is written, “Cursed is
everyone who is hanged on a tree” (Gal. 3:13).
(2) In Christ
Although Paul often speaks of what Christ has done and does for us, he also describes us
as being in Christ. This phrase is Paul’s principal term for union. This phrase occurs eighty-six
times in his letters.59 The term is flexible , principally used to contrast one’s position in Adam
with that of being in Christ. For as in Adam all die, so also in Christ all shall be made alive (1
Cor. 15:22). If we are in Christ, then Christ’s blessings apply to us. “For us then, to be in Christ,
means to belong to Christ as our representative, so that the decisions applied to him apply also to
us” .60
Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come
(2 Cor. 5:17).
…for in Christ Jesus you are all sons of God, through faith. (27)For as many of you as were baptized into
Christ have put on Christ. (28) There is neither Jew nor Greek, there is neither slave nor free, there is no
male and female, for you are all one in Christ Jesus (Gal. 3:26-28).
The phrase in Christ expresses the fact that the believer’s life is so closely united to
Christ that he shares the blessings Christ won in His life, death, and resurrection.
(3) With Christ
Closely related to being in Christ is to be with Christ, which occurs nine times throughout
Paul’s letters (Rom. 6:4,5,8; Gal. 2:19; Col. 2:12,13,20; 3:4; Eph. 2:6); it indicates that we are
included in His life and blessings.
Now if we died with Christ, we believe that we shall also live with Him. (9) We know that Christ, being
raised from the dead, will never die again; death no longer has dominion over Him. (10) For the death he
died he died to sin once for all; but the life he lives he lives to God.(11) So you also must consider
yourselves dead to sin, and alive to God in Christ Jesus (Rom. 6:8-11).
58
RIdderbos, Paul 58
Ibid.
60
Moo 381
59
44
With Christ, we have been crucified. We were dead, buried, and raised with Him. We are
made to sit with Him in heaven and will appear with Him in glory (Moo 392).
(4) Messiah/Christ
As already noted, Wright argues that in Paul’s writings the words Jesus and Christ are
distinct names representing distinct aspects of His work. Jesus refers to the man who died and
rose again as an individual, while Christ is His corporate name that implies union between Christ
and His people. The name Christ refers to His representative capacity; He is the one who acts for
His people.61 Wright asserts that Paul makes this distinction in Romans 8:11.
If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the
dead will also give life to your mortal bodies through his Spirit who dwells in you.
Paul first mentions Jesus to emphasize Jesus’ own resurrection and then changes to the
term Christ to develop the idea that all in Him will be raised in the same manner by the Spirit,
even as He was.
Each of the prepositional phrases above shows the close relationship between Christ and
His people. In union, we begin with Christ’s work for us, but we too participate in these works.
Christ’s work for us and our union in Him cannot be separated.
There is the closest relationship between imputation and union, specifically seen in the
relationship between the terms Christ for us, we in Him, and with Him. It has been argued that
Christ’s legal benefits, particularly justification, apply to us only by imputation (which is the gift
of an alien righteousness), rather than by union. The passages in Romans 4 considered earlier,
clearly teach imputation. We are not justified by our works but by Christ’s work for us, received
by faith while we were still sinners. At the same time, imputation does not exist apart from
union. Although the term for us (stressing Christ’s work alone and usually used in the context of
imputation) is distinct from the other terms we in Him or with Him (which seem to emphasize
our participation and union in Christ), both of the sets of terms express union. Christ’s work for
us is as much a statement of union (even though it has a different shade of meaning) as is in or
with Christ.
In Him,
With Him,
Messiah
For Us
Expressions
of Unity
61
Wright, Climax 46
45
Paul moves easily between Christ for us and other expressions of union. He speaks of
Christ acting for us and then immediately speaks of our being baptized into Christ; both phrases
express union. Paul alludes to this in 1 Corinthians 1:13. Paul asks, Is Christ divided? Was Paul
crucified for you? Or were you baptized in the name of Paul?
In 2 Corinthians 5:21, Paul joins Christ acting for us (imputation language) with in Him
in a single verse. For our sake he made him to be sin who knew no sin, so that in him we might
become the righteousness of God. He begins by asserting that Christ, who had no sin was made
sin, and then goes on to say that in Him, we become the righteousness of God. Paul joins both
terms because each expresses union. In the same way, in an earlier verse, Paul stated, [T]hat one
has died for all, therefore all have died (2 Cor. 5:14b). Since Christ died for all, we all died in
Him. These expressions show that Christ’s death is the death of all those He represents by union.
62
The same is true of the expression with Him. Christ’s work for us and we in Him and with Him
should be seen as distinct and yet inseparable facets of our union in Christ.63 Finally, in Romans
5:12-19 where Christ is presented as a corporate figure, righteousness is said to be a free,
gracious gift given because of Christ’s obedience.
3. Union - Christ’s Human Nature, and the New Covenant
The exact nature of the union between Christ and the church is a mystery (Eph.
5:23,31,32). Older theologies often spoke of a mystical union a term that was easily confused
with a union between a believer and Christ’s divinity or a union in which Christ’s humanity and
His divinity are merged, or simply a union by the Spirit without any historical or human link to
Christ’s objective work.
Paul teaches that believers are united particularly to Christ’s humanity in and through the
New Covenant. In saying this, we are not denying a union with or suggesting a separation
between Christ’s human and divine natures; we are merely noting that Paul’s emphasis is on
Christ as Messiah, the God-man. As believers were united to human Adam under the Old
Covenant, even so in the New Covenant they are united to Christ, the second and the last Adam,
in the New Covenant.
Paul links Christ’s mediatorial work to His humanity in the New Covenant in 1 Timothy
2:5: For there is one God, and there is one mediator between God and men, the man Christ
Jesus. Paul follows Jesus’ teaching in the Last Supper and notes that the New Covenant is made
effective in Christ’s body and blood, in other words, in and through His human nature. [A]nd
when he had given thanks, he broke it, and said, “This is my body which is for you. Do this in
remembrance of me.” (25) In the same way also he took the cup, after supper, saying, “This cup
is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me” (1 Cor.
11:24,25). In Ephesians 5: 29,30 Paul links union with Christ’s flesh, … because we are
members of his body.64 Christ came according to the flesh to save those in the flesh. Paul is
62
Moo 394
Tipton writes, “Union with Christ and the imputation of Christ’s righteousness therefore remain distinct and yet
inseparable facets of what it means to be justified by virtue of faith and union with Jesus Christ” (“The Importance
of Union With Christ.” Justified in Christ. Ed. K. Scott Oliphint. Fearn: Christian Focus Publications, 2007.
Print.24).
63
64
See also Romans 9:5; Ephesians 2:15; 5:16; Colossians 1:22; 1:24; and 1Timothy 3:16.
46
specific: [C]oncerning his Son who descended from David according to the flesh (Rom. 1:3).
For God has done what the law, weakened by the flesh, could not do. By sending his own Son in
the likeness of sinful flesh and for sin, he condemned sin in the flesh, (4) in order that the
righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but
according to the Spirit (Rom. 8:3,4). By implication, Paul regards Christ as the last Adam and
the second man, the beginning of the new humanity.
The union with Christ’s human nature has two important qualifications. First, although
Christ came in the flesh, He did not have sinful flesh (Rom. 8:3,4). Christ could not sin. The sin
He bore was ours, imputed sin (1 Cor. 5:21). Christ’s sinless human nature allowed Him to make
atonement for sin in the flesh. He gave His fleshly body and blood under the New Covenant (1
Cor. 11:24,25).
Second, in Jesus’ resurrection, He was raised by the Spirit’s power with a new spiritual
body (Rom. 1:4; 8:11; 1 Cor. 15:42-49). It was not only His Spirit that was raised; the Spirit
raised and He was given a new glorified spiritual human body. Believers are presently united to
His resurrected spiritual body, even though we have yet to be raised in our new resurrection
bodies65 (Eph. 1:19,20).
Christ, and as Messiah, He has the Spirit without measure. Christ’s resurrected humanity
is now the source of the life-giving Spirit. Spirit. As the risen Christ, He is in full and complete
possession of the Spirit. The Spirit rests upon Him without measure. Paul makes this link in 1
Corinthians 15:45: The first man Adam became a living being; the last Adam became a lifegiving spirit.” 66 The first man became a living being, but the second Man is far greater, he is
now the life-giving Spirit.
The connection between the resurrected Christ and the Spirit means that Paul speaks of
being in the Spirit or being in Christ interchangeably:
You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you. Anyone who
does not have the Spirit of Christ does not belong to him. (10) But if Christ is in you, although the body is
dead because of sin, the Spirit is life because of righteousness. (11) If the Spirit of him who raised Jesus
from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal
bodies through his Spirit who dwells in you (Rom. 8:9-11).
Paul says that if any one does not have the Spirit, he does not belong to Christ, and if the
Spirit dwells in a believer, Christ Himself dwells in him.67 “To Paul, the ‘Spirit in you’ is
impossible apart from ‘Christ in you’”68 Gaffin asserts “…by virtue of his exaltation
Paul speaks of union and resurrection life in three aspects: Christ’s resurrection, our physical resurrection, and our
current spiritual resurrection. We are particularly linked to Christ’s resurrection life. We will develop this concept in
Lesson Fifteen.
66
Gaffin states, “Christ is in such complete possession of the Spirit that He has become “life giving–spirit” with the
result that “the Lord [Christ] is the Spirit” (1 Cor. 15:45; 2 Cor. 3:15). In view is a functional equation that does not
efface personal distinction, a oneness in their activity in giving resurrection life (1 Cor. 15) and an eschatological
freedom (2 Cor. 3) so that in the life of the church and with believers, Christ and the Spirit are inseparable, in fact,
one” (By Faith, Not By Sight: Paul and the Order of Salvation. Carlisle: Paternoster, 2006. Print. Oakhill School of
Theology Series.39).
65
67
68
Gaffin, By Faith 39
Morris, The Epistle to the Romans 309
47
(resurrection and ascension), Christ, as the last Adam and second man, has come to such a
complete possession of the Spirit that these two are equated in their activity. The two are seen as
being made one in their eschatological work in giving life to the church, and that life has its
visible first fruits in Christ’s own resurrection”69 Gaffin then goes on to suggest that although
Christ’s life-giving work is mainly the future resurrection, it also encompasses the present
resurrection of believers. 70
Due to the indwelling of the Spirit, union is reciprocal in nature. “Not only are believers
in Christ, Christ is also in them. It is Christ in you (Col. 1:27)”. 71
In union, the Spirit gives believers life, quickening them in this age, and the Spirit will
raise and change their bodies on the Last Day. The same Spirit who raised Christ will raise His
people with Him. Union, Christ’s human nature, His resurrection life, the Spirit’s work and the
new man form a highly integrated clutch of concepts.
In conclusion, union is not only with the Spirit directly as the second person of the trinity.
Union is with Christ objectively, with His human, historical life, death, and resurrection, with
His person and His work in the New Covenant.72 Since Christ died to the old creation, in His
death He condemned sin in His flesh. He then rose again in the new creation, and those united to
Him share in that reality. In Him, they too have died to the old and are raised in the new
resurrection life. Like Christ’s, our union is also a singular once-for-all transfer conferring a new
status, as well as being a continuing source of spiritual power.
In union with Him, the Spirit will raise us up again on the Last Day. As the Father raised
Christ by the Spirit, so He will raise believers in the same manner. (This seems to be a reference
to the power of God in Ephesians 1:20.) The Spirit is the vital link between the command of the
Father, Christ, and our resurrection.
The gift of the Spirit is a fruit of the union that flows from Christ’s resurrection and His
position as Son.73 The position is complex, for it overlaps with 1) the issue of the timing of union
(see below), 2) the relationship between Christ and the Spirit, and 3) Paul’s doctrine of calling
and regeneration. As a rule, Paul teaches that it is in Christ, in union with Him, that the Spirit is
69
Perspectives 18,19
Ibid
71
Gaffin, By Faith 39
72
This view has been criticized because it raises temporal problems with union. Evans notes that Calvin was
criticized by Lutheran theologians on this very issue (Imputation and Impartation: Union with Christ in American
Reformed Theology. Eugene: Wipf and Stock Publishers, 2009. Print. Studies in Christian History and
Thought.67). In defense of this view, we argue that Paul clearly teaches union with Christ’s humanity, but he does
not address the situation of the union of Old Testament believers.
73
This is an illustration of the tension between the traditional systemization of the order of salvation that stresses
regeneration and the work of the Spirit preceding faith and Paul’s approach that ties the Spirit to sonship. When
reading Paul we must remember that he follows a historical, rather than a systematic order in his letters. Ridderbos
also places union before the Spirit in Paul’s doctrine of the church. He identifies the sequence as Christ ------ the
body in Christ ------ Spirit (Paul 372). He writes that the church was given in Christ, this corporate bond unites us
to Christ, and now we are to be dead to sin and alive to God by the Spirit. Union is the foundational concept, and the
Spirit flows out of and applies the union (Paul 221).
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poured out in the new age. At the same time, Paul also teaches that the possession of the Spirit is
a necessary consequence of union. One cannot be united to Christ without possessing the Spirit.
The idea that the Spirit flows from union is the general witness of the historical sections
of the New Testament. In Acts, Luke uses the same historical-redemptive model. The Spirit was
poured out on Pentecost as a fruit of the resurrected Messiah’s work. The same pattern can be
seen in the conversion of Paul and those in Cornelius’s house. Cornelius’s household was first
brought to Christ, and then the Spirit was poured out upon them (Acts 10). In Paul’s conversion
(Acts 9:4-6), Paul was called, he responded by faith, he was baptized, and then he received the
Spirit (9:17). When Paul described his own salvation, he spoke of being called rather than of
being regenerated. But when he who had set me apart before I was born, and who called me by
his grace, was pleased to reveal his Son to me (Gal. 1:15,16a). In a parallel passage in 1
Corinthians 1:9, he wrote that the Corinthians were called by the Father into the fellowship of
His Son.
In his epistles Paul follows the same approach. In Ephesians 1:1-14, Paul argues that the
great work of salvation is due to the Father’s election of us in Christ. He then focuses on our
blessing in union with Christ’s work before turning to consider a believer’s inheritance in the
Spirit. Paul uses the same approach in the remainder of the epistle. He develops the idea of union
in new resurrection life with Christ without mentioning the Spirit in Ephesians 2, and then he
returns to the ideas of the sealing of the Spirit and walking in the Spirit in Ephesians 4:30 and
5:18ff. In Galatians Paul does the same thing: he speaks of union in Galatians 3:28,29 and then;
discusses the gift of the Spirit as a result of Christ’s work in Galatians 4:4-7, followed by the
practical outworking of this in chapter 5 and subsequent chapters. The same pattern is found in
Romans 6, where Paul argues for union with Christ without mentioning the Spirit, and he only
develops the role of the Spirit only later in chapter 8. Generally, Paul (like Luke) stresses the call
of the Father in conversion.74 We also note that Paul teaches we are chosen in him and were
crucified with him on the cross, even without the Spirit. At the same time all those united to
Christ must possess the Spirit. Paul teaches: Anyone who does not have the Spirit of Christ does
not belong to him (Rom 8:9).
Since Paul teaches that having the Spirit is a fruit of a believer’s union, a mode of
existence in the new creation, he does not develop an initial, independent, and personal doctrine
of regeneration as it is often expressed in the Ordo Salutis.75
74
John seems to follow a similar methodology (Köstenberger , Andreas J. Scott R. Swain. Father, Son, and Spirit:
The Trinity in John’s Gospel. Downers Grove: Intervarsity Press, 2008. Print).
75
Contra Gaffin who states, “Better, faith is the work of God by His Spirit, effective in “calling” sinners, otherwise
“dead in trespasses and sins (Eph. 2:1,5) and thus utterly incapable of faith in and of themselves,” into the
fellowship of His Son (1 Cor. 1:9) into that union with Christ….” (By Faith 42). But we note that in Ephesians 2:1,5,
Romans 6, and Colossians 2:11-15 Paul teaches new life occurs through union, and there is no mention of the Spirit
in making alive. Paul simply says, And you He made alive, who were dead in trespasses and even when we were
dead in trespasses, made us alive together with Christ; by grace you have been saved (Eph. 2:5), with being made
alive being linked to God’s act of grace. In 1 Corinthians 1:9, calling is particularly ascribed to the work of the
Father, not the Spirit. God is faithful, by whom you were called into the fellowship of His Son, Jesus Christ our Lord.
Clearly, due to the unity of action in the economic trinity, division cannot be absolute, but Paul does stress the
priority of the Father’s act of calling, rather than the Spirit’s work, and our interpretation of Paul’s writings must
follow Paul’s specific emphases.
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Some argue that Paul teaches the idea of an initial, independent and personal regeneration
by using the term washing (1 Cor. 3:9) and the fuller phrase, the washing of regeneration (Tit.
3:5).
But when the goodness and loving kindness of God our Savior appeared, (5) he saved us, not because of
works done by us in righteousness, but according to his own mercy, by the washing of regeneration and
renewal of the Holy Spirit (6)whom he poured out on us richly through Jesus Christ our Savior (Tit. 3:4-6).
The word washing occurs three times in the Pauline epistles: 1 Corinthians 6:11,
Ephesians 5:26, and Titus 3:15. The word regeneration occurs only once in Paul’s writings, and
the only other New Testament occurrence is Matthew 19:28. In the Matthew passage, Christ does
not use the word to refer to individual regeneration; rather, it is used in a broader sense of the recreation of the whole world. In the same way, Paul’s stress is not on the initial, isolated change
in the individual that begins the process of new life; rather he stresses the fundamental
eschatological change that affects every aspect of the new creation. In Titus, the contrast that
Paul builds is between our works of righteousness, with which we have tried to earn salvation,
and God’s mercy in salvation through the gifts of regeneration and the Spirit. Ridderbos notes
that Paul “… puts an end to the “once” of the time before Christ (v.3)”76. Paul’s expression here
is typical eschatological terminology, rather than stressing individual personal renewal (Acts
2:17; Joel 3:1; Rom. 5:5). The terms washing and regeneration emphasize the coming of the new
age, rather than a limited personal, initial subjective experience. By using the words in this way,
Paul uses regeneration and washing as parallels to baptism, an act of God that joins us to all of
God’s works (Rom. 6:3; Gal. 3:27).
Although Paul does not stress individual regeneration, this does not mean that he sees
salvation as man’s work. He maintains the priority of divine grace in salvation by emphasizing
that salvation flows out of God’s prior choice (Eph. 1:4; Gal. 1:15,16; 1 Cor. 1:9; Rom. 8:28-29),
that faith comes from hearing, that preachers are sent by God (Rom. 10:14-15), that salvation is
God’s gracious work in the sending of His Son (Gal. 4:4,5), and that salvation comes through
God’s effectual, powerful, sovereign call into fellowship with His Son (Gal. 1:15,16; 1 Cor. 1:9;
Eph. 2:15; Rom. 8:28-30). Man cannot save himself; it is God who saves. In fact, the whole of
Paul’s doctrine shows God’s initiative and sovereignty in salvation, in conforming us to His Son.
And we know that for those who love God all things work together for good, for those who are called
according to his purpose. (29) For those he foreknew he also predestined to be conformed to the image of
his Son, in order that he might be the firstborn among many brothers. (30)And those whom he predestined
he also called, and those whom he called he also justified, and those whom he justified he also glorified
(Rom. 8: 28-30).
4. Union and the Ordo Salutis77
In Colossians 2:14,15, Romans 6:1ff, and Ephesians 2:1-10, Paul places union at the
heart of the application of salvation; this must control our approach to the Ordo Salutis.78 We
76
Ridderbos,Paul 226
For a discussion of the Biblical theology and the Westminster Standards, see Gaffin’s “Inaugural Lectures Biblical
Theology and the Westminster Standards” (Westminster Theological Journal, Volume 65. Issue 2, (2003): 165-180.
Print.164ff).
78
This is the Latin term for the application or the order of the application of salvation to men.
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commonly approach salvation from a personal, subjective human view, independently of Christ.
We do this when we ask questions like: “Does regeneration come before faith or does faith come
before regeneration?” In both cases, one might focus on a believer’s salvation independently of
Christ, which is not a Pauline approach.
Paul develops the application of salvation through union with Christ’s objective work as
the God-man in time and space, and then he applies the benefits to believers. First Christ was
simultaneously justified, declared a Son, raised to new resurrection life (sanctification), and
glorified in His resurrection. In union with Christ’s resurrection, we share in these blessings. We
are also simultaneously justified, raised into new life, become sons, and we are certain of
glorification in the resurrection of the body. All the blessings flow from union. This warns us
against dividing up the application of salvation into a logical or temporal succession of events.
The primary focus of Paul’s doctrine of salvation is Christ and His work; his principle
focus is not on God’s decree. Many argue from Romans 8:29, 30 that the center of the Ordo, and
so salvation, is the decree of God, particularly in election and predestination. However, while the
decree affects all aspects of salvation, the focus of the decree is Christ Himself. The Father made
Christ the first object of election and salvation (Eph. 1:4), and the Father then chose us in Him.
Christ is always Paul’s center, with the decree being a subtheme. In Romans 8:28-30 the decree
is also focused upon Christ and His victory. The decree is meant to conform us to the image of
Christ, the center (Rom. 8:29). The wider context of these verses confirms that the believer is to
be confident in Christ’s victory. Paul goes on to speak about being found in a living and secure
relationship to the risen and victorious Son of God (Rom. 8:33,34). We shall see later that Paul
never discusses election in the abstract; it is always a decree of union with Christ.79
The focus on the decree and the separation of the Ordo into discrete units has led to a
stress being placed on one or another of the elements of the Ordo, thereby causing other
elements to be ignored or considered secondary. In Lutheran thinking, justification is at the heart
of salvation, and sanctification has been reduced to a subordinate element that flows from it. In
the light of Romans 6 and Colossians 2:11-15 above, this separation is unbiblical. The division
of the various elements without expressly relating them to union is a dangerous tendency,
79
The only exception to this is Roman 9 where Paul speaks of the reprobation of Pharaoh.
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isolating and separating Christ’s works, which should not be divided. If one has Christ, one has
all the benefits of His works derived from His resurrection.80
In some circles, the rigid separation of the various aspects of salvation has led to a
division not only justification from sanctification, but also a separation in the nature of the union
itself. Because the focus on union has been upon its individual application to men, rather than
beginning with Christ, union has been rigidly divided into a forensic union (imputation and
justification) and a spiritual union (transformation, regeneration, and sanctification). In practice,
this has led to either the forensic or transformative elements of Christ’s life being emphasized at
the expense of others. In contrast, Paul’s focus is on Christ and His resurrection life first, not the
individual elements. He consistently begins with Christ’s teaching that we are raised in Him,
seated with Him (Eph. 1:19-20), made alive with Him (Eph. 2:5,6), and are seated in the
heavenly places with Him (Col. 3:1-4). Only after Paul has considered Christ’s works does he
apply those works to us. He does not begin with a believer’s position in isolation from Christ. In
Paul’s method, the danger of dividing the union and thus overstressing one aspect is eliminated.
Exegetically, Paul uses this model in Ephesians 1:19,20, 2:5,6, Romans 6, Colossians 2:11-16,
and 3:1-4.81
By centering salvation on Christ’s resurrection and by linking salvation directly to Him,
we see that in Christ, the salvation of the church is already complete, fully guaranteed, and it will
triumph in believers’ lives. Nothing can be added to His work; it is certain in Him. “The death
and resurrection of Christ includes the death and resurrection of all. The former are
accomplished, unalterable facts; so are the latter also”.82 Our salvation is already complete in
Him. Our confidence is in the finished work of Christ. Our hope of receiving the fullness of
God’s salvation is found in Christ’s resurrection.
6. Faith and Union
Faith in Christ leads to union, and faith maintains our union with Christ. Paul says, I have
been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I
now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me (Gal.
2:20).
But now that faith has come, we are no longer under a guardian, (26) for in Christ Jesus you are all sons of
God, through faith. (27) For as many of you as were baptized into Christ have put on Christ (Gal. 3:25-27).
Faith is the human response to God’s promise in the gospel. In faith, we are united to
Christ and receive His blessings. In the Gospels, as well as in Galatians 2 and 1 Corinthians 1-3,
faith and baptism are linked. Faith, baptism, and union form an interrelated clutch of concepts.
80
Making the decree the focus of the Ordo has led to issues of assurance. In many circles, assurance is found by
knowing one has faith, and then working backwards up the chain to be assured of one’s election. There is merit in
this, but we must be careful because this practice can omit, or fail to stress, that the principal ground for assurance is
Christ’s finished work. The confidence of my salvation is in Christ’s resurrection and victory.
81
Each of these difficulties occurs due to the tendency to superimpose systematic theological categories over Paul’s
letters, rather than letting Paul’s own historical-redemptive grid control the understanding of his writings.
82
Wrede 104
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If faith leads to union, and union is with the resurrected human nature of Christ and
linked to the outpouring of the Spirit, then it might be thought that union can occur only in the
New Covenant. We examine this idea by turning to the timing of union.
7. The Timing of Union
The question of the time of union is difficult. When are we united to Christ? If union is
with Christ’s objective human nature revealed in history in the New Covenant, were Old
Covenant believers united to Christ, and if so, in what sense? Did union include union with
Christ’s yet unborn human nature?
Paul does not address these questions; he writes as a minister of the New Covenant (2
Cor. 3:6), not of the Old. Paul’s general practice is to distance himself from the Old Covenant
now that Christ has come. Now Christ is the center of God’s work, and we must forsake the Old
Covenant and be united to Christ under the ministry of the New Covenant. Additionally, Paul’s
concerns are principally practical rather than systematic.
Paul offers three perspectives on union. First, He speaks of being united in Christ before
the foundation of the world. He teaches that God chose us in Christ before even time began, and
it was election in Christ that led to our adoption.83 Paul says, [H]e chose us in him before the
foundation of the world, that we should be holy and blameless before him. In love (5) he
predestined us for adoption as sons through Jesus Christ, according to the purpose of his will
(Eph.1:4,5).
Second, Paul also sees us as participating in Christ’s objective death, burial, and
resurrection 2000 years ago, and those called in Him were included in the Messiah and
Mediator’s life, death, and resurrection. We were in Him, united to Him upon the cross, and
share in His blessings (Rom. 6; Col. 2:11,12).
Third, Paul also stresses that our union with Christ brings a change in our life (Rom. 6;
Eph. 2:1-10; Col. 2:11-15; 3:1-14). In this perspective, Paul is dealing with the experimental
change that union brings. As such, there is a time when we are not in union, and then a time that
we are brought into union. This change in status allows Paul to speak of those who were in
Christ before him. Greet Andronicus and Junia, my kinsmen and my fellow prisoners. They are
well known to the apostles, and they were in Christ before me (Rom. 16:7).
Since Paul stresses union in these three different ways, we should be cautious about
ascribing a fixed time to union and subsequently letting that control our understanding of other
doctrines.
Lesson Thirteen Questions
1. Why is union a central Pauline doctrine?
As we have noted in previous lessons, adoption is the capstone of Paul’s theology, and this is illustrated in the
remainder of Ephesians 1.
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2. What aspects of Paul’s theology does union not cover?
3. Give four phrases that Paul uses to express union.
4. What do we mean by union with the historic life, death, and resurrection of Christ?
5. Explain union in Christ’s human nature and the New Covenant from 1 Corinthians 11:24,25
and 1 Timothy 2:5.
6. Identify some problems with the traditional way of the Ordo Salutis and union.
7. What is Paul’s central thrust in respect to the Ordo Salutis?
8. Does Paul have an independent personal doctrine of regeneration? How is the sovereignty of
God maintained?
9. What is the relationship between the Spirit, resurrection, and union?
10. When are we united to Christ?
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Lesson Fourteen: New Resurrection Life
In sharing in Christ’s resurrection life, a believer is given a new, powerful, inward life,
allowing him to live personally and practically for the Father. As with all doctrines, the source of
the new life is union with Christ’s own resurrection life. In union, the believer dies to sin and
now lives for God. The power of resurrection life is linked to Christ’s new glorified resurrected
humanity. In union with Christ’s glorified resurrection life, he is indwelt by Christ’s Spirit. In
union with Christ’s resurrection the believer becomes a new man. In Christ, he is renewed in
knowledge, righteousness, and true holiness (Eph. 4:24; Col. 3:10). Believers share in Christ’s
resurrection life in the new life, in the Spirit, and in the new man. Although we will consider
each topic separately each aspect is linked to and flows directly out of Christ’s own resurrection
life. We are raised in Him. We share His Spirit and we are new men in Him.
Christ’s resurrection is the foundation of new life; He makes alive (1 Cor. 15:21). In
union, His resurrection life is the source of all our spiritual lives. He is the first fruits of the
resurrection, the first of the same full harvest. He is also called the Firstborn from the dead.
Firstfruits and Firstborn both show union and solidarity between Christ’s resurrection and all
united to Him. In Christ’s initial resurrection, He represents the whole number. The Messiah’s
resurrection life is the first and the foundation for the new resurrection life of all those in Him.
The absolute nature of our union is seen in Paul’s statement that if we do not rise, Christ will not
have risen either. Gaffin states, “What is striking is that Paul can argue in both directions, not
only from Christ’s resurrection to the resurrection of believers, but also back from the
resurrection of believers to Christ’s. A denial of a future resurrection of believers implies a
denial of Christ’s resurrection.” (13, 15, 16)84.
In union Paul links Christ’s physical resurrection, our resurrection on the Last Day, and
our new spiritual resurrection life. These three aspects are so tightly related that they should be
considered a single event with three facets. The immediate aspect of the resurrection has already
been applied to the new man. In Romans 6, Ephesians 2:1-10, and Colossians 2:11-14, Paul sees
believers as already united to Christ’s resurrection life, their life flowing from His resurrection.
Christ’s resurrection will also be the source of resurrection life on the last day.
84
By Faith 61
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A Single Resurrection
In Union with Christ
1. Christ’s Resurrection
The Firstfruit
The Firstborn
2. A Believer’s
Inner Man
Spiritual Resurrection
3. A Believer’s
Outer Man
Bodily Resurrection
1. Resurrection Life85
In union with Christ, believers have died to the powers of the old creation (the flesh, sin,
the Law, and spiritual bondage), are raised from the dead in Christ’s own death and resurrection,
and now share in the power of Christ’s resurrection life.
In Ephesians 1:19,20 Paul speaks of …. the immeasurable greatness of his power toward
us who believe, according to the working of his great might (20) that he worked in Christ when
he raised him from the dead and seated him at his right hand in the heavenly places. This is a
real, powerful, inward change, not merely a positional change or change in status.86 Gaffin notes
that, “… having already been raised with Christ is real, actual, “existential,” not merely true “in
principle.” The primary application in salvation is its ongoing application, not its once for all
accomplishment” 87
The key passages are Romans 6; Ephesians 1:19,20; 2:1-10; Colossians 2:13,14; and 3:1-4.
In each, Paul’s principal point is that we have died with Christ to the old creation in His
objective historical life and death, and now we have been raised with Him into new life in a new
realm or creation. In union with Christ, the same power of God the Father that raised Him from
the dead works in us to raise us into new life. In Him, we are free from sin, the Law, and spiritual
I have used the term “Resurrection Life” as a subset of the lesson title, New Resurrection Life.
Any attempt to reduce this to a position in principle, a mere legal change, fails to take seriously Paul’s arguments
in Romans, Ephesians, and Colossians. It also fails to make the connection between resurrection life and the work of
the Spirit.
87
By Faith 63
85
86
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bondage, and we have really and practically entered a new life. Although the powers of the old
age still influence us, they can no longer control us.88
1.1. Romans 6:1-10, Ephesians 2:1-10, Colossians 2:11-15, and 3:1-4, 9,10
In Romans 6, Paul points to the source of new life in Christ. He emphasizes that new life
is the result of our union (as pictured in baptism) with Christ’s death and resurrection. In this we
have died to the old creation, along with the old man, and have been raised again in new
resurrection life, by the power of God. We are now freed from the dominion and the realm of sin
and are able to live a new resurrection life in Christ, to God.
What shall we say then? Are we to continue in sin that grace may abound? (2)By no means! How can we
who died to sin still live in it? (3) Do you not know that all of us who have been baptized into Christ Jesus
were baptized into his death? (4) We were buried therefore with him by baptism into death, in order that,
just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.
(5)For if we have been united with him in a death like his, we shall certainly be united with him in a
resurrection like his. (6) We know that our old self was crucified with him in order that the body of sin
might be brought to nothing, so that we would no longer be enslaved to sin. (7)For one who has died has
been set free from sin. (8) Now if we have died with Christ, we believe that we will also live with him. (9)
We know that Christ, being raised from the dead, will never die again; death no longer has dominion over
him. (10)For the death he died he died to sin, once for all, but the life he lives he lives to God. (11) So you
also must consider yourselves dead to sin and alive to God in Christ Jesus (Rom. 6:1-11).
Romans 6:1-11 can be divided in the following manner. (1) Paul asks if it is possible to
continue to sin, v. 1. (2) Paul says no, it is impossible because in baptism we died to the old
creation and have been raised by the power of God into the new creation, v.2. (3) Paul then
expands upon how we died in Christ’s death, v. 6-7. We died to Adam, we were crucified with
Christ, we are dead to the old creation, and so we are free from sin’s dominion. (4) He then
develops the nature of resurrection life, v. 8-11. In Christ’s resurrection we are joined to Christ,
we live with Him, and death has no power over us. Sin and death have no part of this new realm,
and because of that, we shall no longer die.
Christ’s death is not merely an example; He actually died in and to the old creation and
was resurrected as the beginning of the new creation. In Christ’s death there was a change in
realms, dominion, and creation. In Romans 6, Paul’s point is that through our union with Christ,
we have actually, really, and historically died to the old creation and dominion, and we are
already raised into a new creation or realm in Christ.
Although some like to speak of still having the old Adam in us, making Christians a bit of
Christ and a bit of Adam, Paul does not think in those terms. Paul makes an absolute contrast, we
are either in Christ or in Adam, and in Christ we have died to the old and now live in resurrection
power. We can say we are still affected by the old creation and the old man, but we cannot say
we are split, and we are in Adam and also in Christ.
88
We must also consider the nature of the change in man, the inward and outward distinction. Gaffin, in his book By
Faith, begins his application of salvation by stressing the new man/old man distinction and then applies aspects of
the resurrection to the new man, noting that the fullness of salvation only comes in the resurrection. We will
consider this change last.
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In Christ a decisive break has occurred. In Him we are truly dead to sin and alive to God.
This new relationship becomes the basis on which Paul calls us to holiness. Because we are in
Him, we have joined Him in resurrection life. On this basis we are to strive to become like
Christ.
The relationship between what Christ has done for believers and how believers are to
respond is called the indicative (what we already are in Christ) and the imperative (How we are
called to live in Him). In Romans 6, Paul joins both ideas. God challenges believers to
understand what they are in Christ and how they are to live in Him (particularly Rom. 6:11-13).89
So you also must consider yourselves dead to sin and alive to God in Christ Jesus. (12) Let not
sin therefore reign in your mortal body, to make you obey its passions. (13) Do not present your
members to sin as instruments for unrighteousness, but present yourselves to God as those who
have been brought from death to life, and your members to God as instruments for righteousness
(Rom 6:11-13). We will consider this concept in a later section.
Paul’s teaching in Romans 6 is paralleled in Ephesians 1, 2:1-10, Colossians 2:11,12, and
3:1-4. In each passage, our present union with Christ’s death and resurrection life is the key to a
new, holy life.90 Likewise, in each passage Paul grounds new life in our union with Christ’s
resurrection life. In Him, we died to the old creation and are alive to do good works in the new
creation.
1.2. Righteousness, Sanctification, Holiness, Freedom, Fruitfulness, and Good
Works
The resurrection life is the basis for God’s call to righteousness, sanctification, holiness,
and freedom. Believers, raised in Christ by God’s power, are to present your members to God as
instruments for righteousness (Rom. 6:13). In Him, they are now set free from sin and have
become slaves of righteousness (Rom. 6:18). They who once presented your members as slaves
to impurity and to lawlessness leading to more lawlessness are now encouraged to present your
members as slaves to righteousness leading to sanctification (Rom. 6:19). As slaves to sin they
could not be righteous, but now they are to obey, which leads to righteousness.91 Paul’s concept
of freedom is controlled by the two-creations/two-Adams structure, in which one is either in
Adam (and so doing his works of the flesh) or in Christ (and now raised, in Him, to serve God).
Ridderbos (Paul 209) summarizes the teaching as: (1) The church is joined to Christ’s objective, historical,
redemptive death and resurrection, (2) the church gains this through her incorporation into Him in baptism, 3) the
church must judge herself to be in this new state, and (4) the new state must cause her to live in a new way.
90
In Ephesians 2:1-10, Paul begins by reminding them that they used to walk in sin, folly, and vanity before they
were joined to Christ (v. 1-3). Then he shows that they were changed in Christ because they were raised from being
dead in sins and trespasses and they are now seated at God’s right hand (v. 5,6). They were created (re created) in
Christ Jesus and, in Him, in new life, they now do the good works that God prepared for them (v. 9,10). In
Colossians 2:11-15, Paul links a believer’s death and resurrection in Christ, new life, circumcision, baptism (Lesson
Thirteen), and the forgiveness of sin to union with Christ. Christ’s death on the cross and resurrection accomplishes
each aspect. In Christ, they are forgiven and they have died to the old life and are raised in the new life. Paul then
goes on in Colossians to focus on the implication of their having died and risen again. They are to look to the
heavenly things, where Christ is, and since they are in Him, they are to put off the old man and to put on the new
man (Col. 3:9,10).
91
Ridderbos comments that Paul is drawing on the Old Testament idea of righteousness being what is well pleasing
to God. This is righteousness in the ethical and moral spheres (Paul 260).
89
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Paul’s understanding of freedom is that we are freed from Adam’s sin and death to serve Christ.
Freedom is never freedom in the abstract or freedom from God and His rule. Since a believer is
in Christ, all Paul’s exhortations to liberty (1 Cor. 12:29) and freedom (Gal. 2:4; 5:1; 5:13) are to
be read as one’s being free in Christ to serve Him.
In Romans 6:19,22 Paul also writes of sanctification: so now present your members as
slaves to righteousness leading to sanctification… (22) and the fruit you get leads to
sanctification. Paul calls believers to “holiness,” to be chosen, separated to God. As Israel, the
type, was to be holy for God, even so the antitype, believers in Christ, are to be holy (1 Cor.
6:11; 1 Cor.1: 2). Christ gave Himself for the church and made her holy (Eph. 5:25,26). In
Christ, believers are now the temple of God, separate from the world (2 Cor. 6:14ff ). As such
they are to go out from their midst, and be separate from them, says the Lord, and touch no
unclean thing; then I will welcome you (2 Cor. 6:17). Paul alludes to this same source of holiness
in Colossians 1:22: [H]e has now reconciled in his body of flesh by his death, in order to present
you holy and blameless and above reproach before him.
In the resurrection life we are to bear fruit and do good works. Paul speaks of bearing
fruit to God: But what fruit were you getting at that time from the things of which you are now
ashamed? For the end of those things is death. (22) But now that you have been set free from sin
and have become slaves of God, the fruit you get leads to sanctification and its end, eternal life
(Rom. 6:21,22).
In Ephesians 2, Paul contrasts men’s walking in futility and evil ways, outside of Christ,
with being His workmanship, created in Christ Jesus for good works, which God prepared
beforehand, that we should walk in them (v. 10). Our salvation is a gift of grace, not of works (v.
8,9), but those raised in Him will do good works that are suitable for the Kingdom of God. The
key feature of the good works is that they are in Christ; they are created (new creation language)
in Christ. God has prepared them for us beforehand, according to His plan in which we actively
walk.
Paul’s call to live the new life is summarized in Romans 12:1, … present your bodies as
a living sacrifice, holy and acceptable to God, which is your spiritual worship. Freedom in
Christ means life (Rom. 6:22). This life is one controlled by freedom, peace, and joy. 92 This call
affects the whole man, every faculty. The transfer in Christ is absolute, touching every facet of
our being, and so we are to give our hearts (Rom. 6:17), minds (Rom. 12:2), and souls to Him. 93
2. Spiritual Life
92
Ridderbos, Paul 259
93
As we have seen, in union we have died to every aspect of the old creation so we might live for God in the new
creation. Paul speaks of dying to the realm of the Law in order that we may now belong to Christ and so bear fruit
for God (Rom. 7:4). In Him, we also die to the realm of angelic powers and the elements of this world (Col. 2:14,15;
2:20; Gal. 4:3) which include the pagan days and even possibly the Law of God, if it has been perverted from its
original purpose (Gal. 4:3). In Romans 6, Paul’s stress is that we have died to the power and realm of sin and are
now raised into newness of life, a new Kingdom (Col. 1:13), and a new creation (Gal. 6:15).
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The initial Adam brought life, but Christ has become the life-giving Spirit (1 Cor. 15:45)
(see earlier material and John 16:7).
1 Corinthians 15:45
Christ
Life-Giving Spirit
New Greater Spiritual Life
Adam
Living Being
Earthly Life
Old Creation
New Creation
The gift of the spirit is an eschatological reality; it is a part of the new age brought in
through Christ’s resurrection.
Spiritual life flows directly from Christ’s own resurrection life.94 In Christ’s resurrection
He was both raised by the Spirit (Rom. 1:4; 8:11), and the risen Christ is now the source of the
life-giving Spirit (1 Cor. 15:45).
In 1 Corinthians 15:45, Paul argues historically and typologically. Paul says, The first man
Adam became a living being; the last Adam became a life-giving spirit (1 Cor. 15:45). In history
Adam was the first living human, made from the dust, and God breathed spiritual life into his
physical body. In a greater way, in His resurrection, Christ, the second man, the anointed
Messiah, is the first man to possess the Spirit without measure. As the resurrected Messiah, He is
the source of true spiritual life. Gaffin notes, “The “life-giving Spirit” is not a timeless
description of Christ. Rather, he “became” such (γένετο). There is little room for doubt about the
time point of this becoming. It is His resurrection or—more broadly, together with the
ascension—his exaltation.”.95
The death and resurrection of Christ, in their eschatological significance, control Paul’s teaching on the work of
the Spirit (‘The Life-Giving Spirit’: Probing the Center of Paul’s Pneumatology.” JETS, Volume 41. Issue 4, (1998):
573-589. Print.)
95
Perspectives 18,19
94
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Christ
The Source of the Spirit
In Him
Believers Share in His Spirit
Old Creation
New Creation
Those united to Christ’s resurrection are also indwelt by Christ’s resurrection Spirit (Gal.
4:5,6), and their fleshly body will also be changed into a new spiritual resurrection body (1 Cor.
15: 44ff).96 Gaffin continues: “By virtue of his exaltation (resurrection and ascension), Christ, as
last Adam and second man, has come to such a complete possession of the Spirit that these two
are equated in their activity. The two are seen as being made one in their eschatological work in
giving life to the church, that life that has its visible first fruits in Christ’s own resurrection”. He
goes on to say, that in Christ’s work “in the Spirit there is the absolute coalescence, the total
congruence in the church between the work of the exalted Christ and the work of the Holy
Spirit” .97As the risen Messiah, resurrection life and life in the Spirit are joined.
The reality that the Spirit is an eschatological gift is repeated in Ephesians 1 where Paul
begins with the work of the Father, follows with the world of the Son, and only then does Paul
say:
In him we have obtained an inheritance, having been predestined according to the purpose of him who
works all things according to the counsel of his will, (12) so that we who were the first to hope in Christ
might be to the praise of his glory. (13) In him you also, when you heard the word of truth, the gospel of
your salvation, and believed in him, were sealed with the promised Holy Spirit, (14) who is the guarantee
of our inheritance until we acquire possession of it, to the praise of his glory (Eph. 1:11-14).
Paul indicates that in Jesus we receive an inheritance: the promised Holy Spirit.
The promised Holy Spirit is an eschatological term. In the Spirit we are sealed, and He
guarantees our inheritance until the time of redemption. In sealing the Spirit confirms our
Sonship until we get the full possession of the inheritance. The Spirit is a guarantee of our
inheritance. In the Spirit, we receive God’s down payment of what will become a permanent and
unchanging blessing. Since Christ is the final and complete work of God, the outpouring of His
Spirit is the final and complete guarantee of our inheritance. Although the indwelling Spirit
Paul’s theology follows the history of redemption in Acts, where Christ is raised with a new body and then pours
out His Spirit at Pentecost upon the church (Joel 2:28; Acts 2:4). For an extended discussion on the significance of
the Spirit, Pentecost and the new creation, see Gaffin’s book, Perspectives on Pentecost.
97
Perspectives 21.
96
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manifests Christ to us, to have the Spirit or to be sealed with the Spirit is not a subjective feeling;
it is an objective reality, a mode of life for those in Christ.98 Those in the Spirit are in Christ.
The sealing of the Spirit spoken of in Ephesians 1:13, Ephesians 4:30, and 2 Corinthians
1:21,22. God places His seal upon us, claiming us and protecting us.
And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption (Eph. 4:30).
And it is God who establishes us with you in Christ, and has anointed us, (22) and who has also put his seal
on us and given us his Spirit in our hearts as a guarantee (2 Cor. 1:21,22).
All in Christ share in the Spirit (Rom. 8:5-12). As Paul says, those who do not have the
Spirit are none of His. The Spirit is the Spirit of the Lord (Phil. 1:9; Gal. 4:6; 2 Cor. 3:18). In
union we are joined to Christ and we share in His Spirit. But he who is joined to the Lord is one
spirit with Him (1 Cor. 6:17). There is one body and one Spirit—just as you were called to the
one hope that belongs to your call (5) one Lord, one faith, one baptism (Eph. 4:4,5). In baptism,
we are baptized into one body in the Spirit. For by one Spirit we were all baptized into one
body—whether Jews or Greeks, whether slaves or free—and have all been made to drink one
Spirit (1 Cor. 12:13).99 In union with Christ, we participate in Christ’s Spirit. Being raised by the
Spirit is to have Christ in us.
To be in the Spirit is a mode of life. All believers now share this mode of existence. “The
Spirit is not an occasional visitor; He takes up residence in God’s people”.100 Paul expresses this
mode as being circumcised by the Spirit (Rom. 2:29), to be indwelt by the Spirit (1 Cor. 3:16), to
be empowered by the Spirit (1 Cor. 12:11), and to live, walk, and set one’s mind upon the Spirit
(Gal. 5:25; Rom. 8:5, 9). To live in the Spirit refers to the new condition and to walk refers to the
need to work out that condition.101 In the Spirit we have the reality of eternal life (1 Cor. 15:45; 2
Cor. 3:6; Rom. 8:11; Gal. 6:6). He brings the love of God to us (Rom. 5:5; Eph. 3:16; Rom.
15:30). He confirms to us that God is our Father who teaches us to pray (Gal. 4:5,6; Rom. 8:15),
and He is also described through the giving of His fruits: love, joy, and peace (Gal. 5:22). The
Spirit brings joy (1 Thess. 1:6) and the power of a holy life (2 Thess. 2:13). He brings the
knowledge of Christ (Eph. 1:17; 1 Cor. 2:2) while supplying both power and gifts to the church
(Rom. 12; 1 Cor. 12,14).102 Speaking about his own ministry, Paul asserts that it is in the power
of the Spirit (Rom. 15:19) and in the demonstration of the Spirit (1 Cor. 2:4); both are powerful
indicators that the new creation has arrived.
98
It is not a subjective state of consciousness but an objective mode of being (Ridderbos, Paul 221).
Paul also uses terms such as live by the Spirit, walk in the Spirit, and led by the Spirit (Gal. 5:25; Rom. 8:5, 9). To
live by the Spirit refers to the new condition and to walk refers to the need to work out that condition (Ridderbos,
Paul 222).
100
Morris, The Epistle to the Romans 308
101
Ridderbos, Paul 222
102
Ridderbos, Paul 222-223
99
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Since being in the Spirit is a mode of existence, Paul regularly contrasts Old
Covenant/New Covenant terms.103 In 2 Corinthians 3:1-3 Paul sets up a series of contrasts
between the Law and the Spirit. 104 105
Are we beginning to commend ourselves again? Or do we need, as some do, letters of recommendation to
you, or from you? (2) You yourselves are our letter of recommendation, written on our hearts, to be known
and read by all. (3) And you show that you are a letter from Christ delivered by the Spirit of the living
God, not on tablets of stone but on tablets of human hearts (2 Cor. 3:1-3).
The Law in its letter and the external nature of the Law both indicate that it is powerless,
and that it brings men into bondage. In contrast, the internal work of the Spirit is powerful,
bringing liberty and freedom to the children of God.
103
Paul often contrasts the Law and the Spirit in his letters. As we will see, to Paul, the distinction is not in content,
because the Law is holy, just, good, and spiritual, (Rom. 7); rather, the contrast is one of sphere, creations, and
realms. The Law is of the old creation; the Spirit is of the new creation. In 2 Corinthians 3, Paul illustrates this
viewpoint.
104
He develops key Old Testament prophetic passages as looking forward to the coming of the New Covenant
(Ezek. 11:19; 36:26; Jer. 31:33).
105
If we consider all of Paul’s letters, we can expand these contrasts as follows. First, the Law leads to bondage, but
the Spirit leads to sonship, liberty, and life. Second, Paul contrasts the Letter and the Spirit. The letter has no power;
it has not been written on the heart, but the Spirit has the power to change (Rom. 7:6; 2 Cor. 3). Third, Paul stresses
that the Law is outward, on stone, or merely in the flesh (see discussion of circumcision in Rom. 2:25ff; Phil. 3:2,3),
while the Spirit’s work is inward, on the heart (2 Cor. 3:1-3). Fourth, Paul argues that the Law is powerless, but the
Spirit is powerful. Fifth, Paul contrasts Moses’ passing ministry under the Old Covenant with his own eternal and
enduring ministry in the New Covenant.
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In 2 Corinthians 3:7-13, Paul develops the New Covenant’s greater glory over that of the
Old Covenant. In concluding his argument, Paul emphasizes the work of the Spirit in showing
the glory of the Lord. Now the Lord is the Spirit; where the Spirit of the Lord is, there is liberty.
And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the
same image from one degree of glory to another. For this comes from the Lord who is the Spirit
(2 Cor. 3: 18).
The indwelling of the Spirit brings freedom/liberty, because the Lord is the Spirit and
where Christ’s Spirit is there is freedom from the power/jurisdiction of the Law. Paul and all
those in the New Covenant now behold the Law with an unveiled face, by the Spirit, the very
same Spirit that is transforming us into Christ’s image and glory.
Paul develops the following contrasts in his letters: the Law leads to bondage, but the
Spirit leads to Sonship, liberty, and life. In contrasting the Letter and the Spirit, Paul teaches the
Letter has no power; it has not been written on the heart, but the Spirit has written the Law on the
heart (Rom. 7:6; 2 Cor. 3). Paul teaches that the Law is outward, on stone, or merely in the flesh
(see discussion of circumcision in Rom. 2:25ff; Phil. 3:2,3), while the Spirit’s work is inward, on
the heart (2 Cor. 3:1-3). Paul argues that the Law is powerless, but the Spirit is powerful. Paul
contrasts Moses’ passing ministry under the Old Covenant with his own eternal and enduring
ministry in the New Covenant.
3. The New Man
All those joined to Him in new resurrection life are re-created as new men in Christ Jesus
(Eph. 2:5,6,10). Christ is the first fruits, the initial man, the true Son, indwelt with the Spirit, and
all His people share the new, glorified humanity.
The new man is the final eschatological humanity, raised in Christ and indwelt by His Spirit. In
Christ, Adam’s typology reaches its end, its completion, its fulfillment. All in union with Christ
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share in His new humanity and are indwelt by the life-giving Spirit (1 Cor. 15:45).
1 Corinthians 15:45
Christ
The Church in Christ is
The New- Perfect Man
Adam
Old Humanity
Old Creation
New Creation
Each man as an individual is called to put off the old and put on the new man. At the
same time, each new man is one new humanity in Him. In Him the church is bound together to
become the one man and the perfect man (Gal. 3:28; Eph. 4:23).106
Paul contrasts the inner man with the outer man thus distinguishing between our inner
treasure and our outer earthly bodies. Paul speaks of man as having two aspects, an inner aspect
and an outer aspect. Paul, in 2 Corinthians 4:16, Colossians 3:10, and Romans 13:14.says: But
we have this treasure in jars of clay, to show that the surpassing power belongs to God and not
to us (2 Cor. 4:7). In 2 Corinthians 4:3, the treasure is called the Gospel, the light of the glory of
Christ (2 Cor. 4:4), and the shining light (4:6). In contrast, the clay jars are man in his natural
bodily existence, an existence that Paul longs to put off, not that he might be naked, but that he
might be further clothed in the resurrection body.
The relationship between the inner man and the outer man is complex. On the one hand,
Paul distinguishes between the inner and the outer man; the inner man is being renewed while
the outer man is perishing. At the same time, we also assert that our union with Christ is with the
whole man, both inner and outer. Paul speaks of the outer man in union with Christ in 1
Corinthians 6:15,19 where he teaches that our bodies are members of Christ’s and are temples of
the Holy Spirit. He also speaks of the union between our and Christ’s resurrection bodies in 1
Corinthians 15, where union is with the whole man, inner and outer. The change in the new man
begins in the inner man and will be completed in the outer man at the final resurrection. Paul
says 2 Corinthians 4,5. Though our outer self is wasting away, our inner self is being renewed
day by day (2 Cor. 4:16). The corruption of the outer man will be fully and finally undone in the
resurrection of the dead.
As union is a single event, the creation of the new man is a single and complete
movement as the believer in Christ is taken from the old creation and becomes the new creation
in Christ. At the same time, the union, once made, continues to feed the believer throughout this
earthly life so Paul can exhort Christians to be constantly renewed, to put on the Lord Jesus
106
In these, as well as other passages, we see how Christ, union, baptism, the individual, and the church are all
related.
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Christ, and make no provision for the flesh, to gratify its desires (Rom. 13:14). In the ongoing
renewal the Christian is being restored to the image of God (Eph. 4:23,24)107 and Christ (Rom.
8:29; 2 Cor. 3:18; 2 Cor. 4:16; Col. 3:1; Rom. 13:14).
In the weakness and decay of the outer man, we are invariably reminded of our weakness
and the need for God’s eternal renewal. We see the destruction of the body by sight; we realize
the daily inward renewal by faith (2 Cor. 4:7).
The renewal of the inner man occurs in both the heart and mind. The heart was the center
of Old Covenant religion, and so the new heart and mind are the center of New Covenant life.
The mind is renewed (Eph. 4:23), and so it can discern the will of God (Rom. 12:2). Through the
Spirit, believers now have the mind of Christ. “For who has understood the mind of the Lord so
as to instruct him?” But we have the mind of Christ (1 Cor. 2:16). Ridderbos declares that those
who deny the Christ and His resurrection are those who have no knowledge of God (1 Cor.
15:34).108
The heart is also renewed. For God, who said, “Let light shine out of darkness,” has
shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus
Christ (2 Cor. 4:6). In His Spirit,109 Christ dwells in the heart through faith (Eph. 3:17). God
sends the Spirit of His own Son into believers’ hearts so they cry out, even as He did, “Abba,
Father” (Gal. 4:4-6). The Spirit Himself prays for them in the inner man (Rom. 8:26,27). As
sons, believers know themselves to be free. In the Spirit, Paul says that Christ has poured out his
love in the Spirit (Rom. 5:5), and the Spirit writes Christ’s will on the hearts of those united to
Him (2 Cor. 3:30). This is the Spirit taking the things of Christ and giving them to the sons of
107
In systematic theology these verses are often applied to Adam as the original image of God, but this fails to see
the greater nature of Christ, the Son, indwelt by the Spirit, who is the fulfillment of humanity.
108
Paul 228
109
See above for the relationship between Christ and the Spirit.
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God. In his mind and heart, the new man has the ability to understand God’s revelation and to
act upon it. The inward man thus acts with divine power on the outward man.110
The heart and the mind refer to the inner, powerful, renewed eschatological life of man,
while the outer man refers to his earthly, fleshy, old creation life. This is a difficult distinction.
The whole man is united to Christ and yet only the inner man is changed. The inner man is life;
the outer man is death and decay and is passing away due to sin and the natural weakness of the
flesh. The inner man and the outer man are now the two aspects or facets of the new man, 111 or
the two dispositions in the new man.112 Gaffin speaks of the inner man as the pre-functioning
man, the part of man from which actions flow. That aspect of man has been changed and so now
the new man must act out in his body his new life. The outward man’s members can be used for
righteousness (Rom. 6:13,19), but they are also the point of contact with the world and Satan, so
the place of conflict and battle.
110
Ridderbos notes, we distinguish Romans 7, in that whatever light the unbeliever had, they could not act upon it
because they were in bondage, while the believer has the power to act upon the light given (Paul 229).
111
Gaffin By Faith 54-55
112
Gaffin argues that there is no rigid ontological distinction separating soul from body; rather, the inner man is the
pre-functional or the nature that leads to the outward functional disposition. Both function in the individual.
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Lesson Fourteen Questions
1. The new life is flows from union with Christ’s ________________________.
2. Name three parts of the new resurrection life.
3. Explain the concept of one resurrection with three aspects.
4. Name three passages that speak of union with Christ’s death and resurrection and our new
spiritual life.
5. How can believers do good works?
6. In 1 Corinthians 15:45 what does the term life-giving Spirit mean?
7. Name the principal contrasts in 2 Corinthians 3 between Paul and Moses.
8. Why did Moses veil his face? Why does Paul not do so?
9. Contrast the inner man and the outer man in Paul’s thinking. What example does Paul use
that shows the ongoing nature of the new life?
10. Is the renewal of the inner man a single or an ongoing event?
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Lesson Fifteen: The Law in Christ’s Kingdom
In Romans 1 and 2, Paul lays down the respective duties of the Gentile and the Jew, a
division in the old creation that occurred due to the giving of the Law to Moses. The Gentiles,
are under the obligation of creation (1:18ff) and conscience (2:14,15); they are obligated by the
will of God revealed to them. The Jews are under the greater revelation and demands of the Law
and are judged by the Law. The coming of the Law brought division between Jew and Gentile;
each group is under its own separate administration or jurisdiction.
Paul also notes that both Jew and Gentile are under similar obligation to God in their
respective jurisdictions. The demands of the heart and conscience in general revelation are
similar to the demands of the Law written upon stone, so much so that Paul speaks of the Law
written upon the heart. At the same time, God’s image is revealed in a greater way in the Law,
and so the Jews greater obligation than the Gentiles.
To this division between Jew and Gentile in the old creation, Paul adds a third
jurisdiction, that of Christ in His new resurrection Kingdom. In the coming of Christ and the
Kingdom, all believers, both Jew and Gentile, are now subject to His greater rule and are to be
conformed to His image.
In the coming of the Messianic King, the Law given to Moses reaches its climax. As
Messianic King, Jesus did not come to destroy the Law of Moses; He came to bring it to its
fulfillment. Just as the obligations of the Gentiles were made clearer by the coming of the Law to
Israel, so the Law given to Israel was a type, pointing to the fullness of the Law in Christ’s
greater resurrection Kingdom. In Jesus’ coming the full implications of the Law given to Moses
are manifest in the new creation. As the greater judge and greater lawgiver, all men, both Jews
and Gentiles, are subject to Christ’s rule.
In 1 Corinthians 15, Paul links the resurrection with Christ’s Kingdom rule.
But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. (21)For as
by a man came death, by a man has come also the resurrection of the dead. (22) For as in Adam all die, so
also in Christ shall all be made alive. But each in his own order: Christ the firstfruits, then at his coming
those who belong to Christ. (24) Then comes the end, when he delivers the kingdom to God the Father after
destroying every rule and every authority and power. (25) For he must reign until he has put all his
enemies under his feet (1 Cor. 15:23-25).
As the resurrected Messianic Son, Christ is also now the greater example for believers
who are being remade in His image. In this regard, obedience flows from the nature of a
believer’s kingdom life.113 In Christ, believers are the sons of God, having been raised in Him,
indwelt by the Spirit, and made new men. In the Kingdom, they share in His image and are
called into conformity to the image of Christ as the firstborn.
For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he
might be the firstborn among many brothers (Rom. 8:29).
113
See Lesson Fourteen.
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We will develop the implications of Christ as an example and as King under the
following headings: (1) The Law in the Eschatological Kingdom, (2) The Content and
Jurisdiction of the Law, (3) The Spirit and the Law, (4) The Law Fulfilled in Love, and (5) How
Paul Preaches the Fullness of the Kingdom to the Gentiles.
1. The Law in the Eschatological Kingdom
The problem of the use and function of the Law in Paul’s writings can be stated as
follows: In a number of places, Paul seems to give the Law incidental, rather than direct
authority (Eph. 5:3-6; Gal. 5:19-21; Col. 3:5,8,9). In these passages, Paul refers to the Law in
passing as he focuses upon common Gentile sins, but he never expressly calls the Gentiles to
follow the Law. In other contexts, Paul clearly and categorically rejects the continuing authority
of the Law. He points out that believers are no longer under law but under grace (Rom. 6:14),
that they have died to the law (Rom. 7:4), and that Christ is the end of the law for righteousness
for all who believe (Rom. 10:4).
By contrast, in both Romans and Galatians, Paul honors the Law. In Romans 8:3, he
notes that the Spirit makes possible the fulfillment of the Law. He quotes most of the
commandments and concludes that the Law is summarized in love (Rom. 13:8-10). In Galatians,
Paul teaches that we are still under the Law of God and Christ (Gal. 6:2). He speaks of the Law
bringing a curse and Christ’s redeeming us from the Law (Gal. 3:10; 4:4). He goes on to speak of
love fulfilling the Law (Gal. 5:14). How are we to reconcile Paul’s seemingly contradictory
statements about the Law?
The solution to the apparent conflict is found by applying Paul’s two-Adams / twocreations typological.114 The whole old creation is a type, including Israel, the temple, and the
Law. The typology is fulfilled in Christ’s Kingdom. In Christ, the type, the Law given to Moses,
is now fulfilled in the antitype, the Law of Christ’s Kingdom, the Law of Christ. It is now
Christ’s Law, thus Moses’ Law is now developed and re-conceptualized around Christ.
The new motive for obedience is that believers are in Him, united to Him, and so their
actions have consequences. Because they are now in Him, so they are to follow Him, obey His
commandments, and they are to be conformed to His image. Each of these is fulfilled in love.
The Law is fulfilled in love (Rom. 13:8-10), Christ commands us to love one another and in Him
we are being conformed into His image, the image of the one who in love gave His life for
others.
In the gift of the Spirit, the Spirit writes the Law upon believers’ hearts; it enables them
to see the greater demands in new creation. The Spirit leads them in a direction, and powerfully
equips them, as the fruit of the Spirit is love. In the Law’s fulfillment, the command to love, the
example of Christ, and the aid of the Spirit, believers are being conformed into His image and
are fulfilling the demands of the Christ’s Kingdom. In loving one another in union with Christ,
the image of Christ, the fulfillment of the Law of Moses, and the gifts of the Spirit now combine
to become the new standard in His Kingdom.
114
This is the same approach that Paul applies throughout his theology.
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Christ
Messiah’s Kingdom
Image, Love, Spirit
Christ’s Law
Moses
Kingdom of Israel
The Law
Old Creation
New Creation
The jurisdiction or period of the Law given to Moses ended with the arrival of the
Kingdom of Christ. The Law’s typology is fulfilled in love and in the Kingdom of the sons of
His love (Col. 1:13). The typology of the Law of Moses and Israel points to its ultimate
fulfillment in Christ, which means that the Law of Moses is of great service, along with the
Spirit, as an aide by which we are able to see the mind of Christ in the Law (Rom 8:4,14; Gal.
5:16-18) and by which believers are remade into His image and thereby are enabled to love one
another (Rom. 8:29).
Fulfillment, love, and the image of Christ now provide the hermeneutical principles for
understanding the Law of Christ in Paul’s writings. The Law of Moses is not to be discarded;
rather it is to be re-interpreted in the light of Christ’s coming, through His own example, and
with the aid of the Spirit. In some cases such as murder, adultery, or theft, the laws have been
made broader and deeper by including the internal motivation of the heart. In other instances, it
is more difficult to assess how one is to apply the Law. Being obedient to Christ is not merely a
matter of mechanically applying the Law of Moses. In the Kingdom, the demands are so much
deeper that the church struggles to understand the mind of Christ. In this process she is aided by
the Spirit who does not replace the Law; rather, He aids the church so she can properly interpret
and obey the Law in Christ’s Kingdom. This is a process, so Paul calls the church to mature and
grow in the knowledge of the mind of Christ so that she may be able to apply Christ’s Law in all
its fullness, in each and every situation (Eph. 4:13-16).115
This is a complex and interrelated picture. The new standard is Christ’s own image,
something the type in the Law of Moses pointed to, but which can only be seen in its fullness in
the New Covenant, as we are led by the Spirit to love one another. It is a common failing that
interpreters of Paul’s writings only develop one or the other of these aspects, while rejecting the
remaining aspects.
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As an example of how difficult this can be, we see Paul applying principles from the Old Covenant Law
concerning oxen to the Christian ministry. This is no easy feat. Paul’s case is an example of the Spirit’s discerning
and directing the will of Christ, in the New Covenant, in the church.
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2. The Content and Jurisdiction of the Law.
In the typological approach, it is important to distinguish between the content of the Law
and the jurisdiction of the Law.116 In Romans 1 and 2, Paul distinguished between the positions
of the Gentiles and the Jews. The Gentiles, who do not have the law (2:14), are judged by
general revelation (creation), the Law written on their hearts, and their consciences. The Jews are
treated differently, because the coming of Moses, the Law, and circumcision placed them under a
new jurisdiction or administration. Since there are two separate legal spheres or jurisdictions, the
Gentiles will not be judged by the greater revelation of the Law, and the lesser light of general
revelation will not judge the Jews. Paul also notes the similarity of the demands or content of the
obligations in the two jurisdictions. He states clearly:
For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to
themselves, even though they do not have the law. (15) They show that the work of the law is written on
their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse
them (16) on that day when, according to my gospel, God judges the secrets of men by Christ Jesus. (Rom
2:14–16)
In these verses Paul maintains a clear distinction between the separate jurisdictions of the
Law while at the same time noting that the content of the Law for each is similar. The Jew has
the greater light, being instructed in the Law (Rom. 2:18). The same applies to the relationship
between the Law of Moses and the Law in Christ’s kingdom. In this case there is a complete
change in jurisdiction from one to the other but the content of the Law is similar in each. The
lesser typological demands of the Law are increased in the coming of the fullness of the
Kingdom.
Moses gave the Law to Israel, so the jurisdiction of the Law ended with the fulfillment in
Christ and the coming of His new Kingdom. In Christ, Jews are redeemed from the Law; they
have died to the Law, and are raised into His greater Kingdom. Moses, Israel, and the Law, and
Christ, the Kingdom, and the new creation are separate jurisdictions.
We see this change of jurisdictions in Galatians and Romans. In the former, Paul speaks
of having been redeemed from the curse of Law and from the Law itself (Gal. 3:10; 4:4). Paul
then speaks about being under the law of Christ (Gal. 6:2), which is the Law of love, and being
free to walk in the Spirit. In Romans, the distinction between Gentiles and Jew made in Romans
1 and 2 is further developed as Paul says that the Jews themselves need to be redeemed from the
Law and die to the Law (Rom. 7:4) in order to escape its curse and be brought into the Kingdom
of God, and therefore be led by the Spirit in the new creation and be conformed to the image of
Christ (Rom. 8:4,29,30). These distinctions follow the old creation/new creation contrasts in
Paul’s theology.
A concentrated discussion of jurisdictions occurs in 1 Corinthians 9:19-21 in the context
of evangelism:
For though I am free from all, I have made myself a servant to all, that I might win more of them. (20) To
the Jews I became as a Jew, in order to win Jews. To those under the law I became as one under the law
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This was discussed this briefly in Lesson Seven.
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(though not being myself under the law) that I might win those under the law. (21)To those outside the law
I became as one outside the law (not being outside the law of God but under the law of Christ) that I might
win those outside the law (1 Cor. 9:19-21).
Here Paul highlights three different relationships to the Law. As a Christian in Christ’s
Kingdom, and in the new creation, Paul is no longer under the Law of Moses. When seeking to
win the Jews, Paul becomes as or like one of them, voluntarily placing himself under the Law,
even though he himself is not under the Law. Paul’s circumcising Timothy in order to avoid
offense to the Jews, is an example of an act done even though circumcision, a Jewish legal
requirement, had become irrelevant in Christ (Gal. 6:15). Paul circumcised Timothy to make him
as under the Law so that it would be easier to witness to the Jews.
When Paul was seeking to win Gentiles, he was dealing with those outside the Law;
therefore Paul was free to act as a Gentile. This does not mean that Paul was lawless. Paul says
that he was never outside the Law of God. Even though he might be outside the jurisdiction of
the Jewish law, as a Christian he was still under the Law of Christ, in Christ’s Kingdom. When
evangelizing, Paul developed three jurisdictions: Jews under the Law, Gentiles without Law, and
his own position, under the Law of Christ. We see a similar distinguishing of jurisdictions when
union with Christ becomes one of the primary motives for obedience (1 Cor. 6:15-18).
In the change from type to antitype, from the jurisdiction of Moses to the jurisdiction of
Christ, the content of the Law remains similar but not identical. Like the position between
Gentile and the Jew in Romans 1 and 2, the content was similar but the Jews, having greater
revelation, were under greater demands. Even so, the full coming of the Kingdom means that the
obligations in Christ’s Kingdom are similar and yet greater. Further, as a result of the fulfillment
of the type, some laws changed significantly. For example, in the Ten Commandments, laws
concerning marriage, theft, and stealing are similar, while there are changes to some of the other
commandments. The fourth commandment is changed so that the day of worship and rest is now
on the first, not the seventh day (Acts 20:7) of the week. In the Old Testament, the Sabbath
looked forward to the coming of the Lord. In the New Testament however, Christ fulfilled the
Old Covenant, and in His resurrection, on the first day of the week, the Sabbath is initially
realized.
In the New Covenant, the inward nature of the law is stressed (Matt 5:21-30), particularly
the demand to love one another as the final eschatological fulfillment of the Law. Paul does the
same.
Owe no one anything, except to love each other, for the one who loves another has fulfilled the law. (9) For the
commandments, “You shall not commit adultery, You shall not murder, You shall not steal, You shall not
covet,” and any other commandment, are summed up in this word: “You shall love your neighbor as yourself.”
(10) Love does no wrong to a neighbor; therefore love is the fulfilling of the law (Rom. 13:8-10).
For the whole law is fulfilled in one word: “You shall love your neighbor as yourself” (Gal. 5:14).
The change in jurisdiction and content can be seen in Ephesians 6:1-4 in Paul’s
development of the fifth commandment. Children, obey your parents in the Lord, for this is
right. (2) “Honor your father and mother” (this is the first commandment with a promise), (3)
“that it may go well with you and that you may live long in the land.” (4) Fathers, do not
provoke your children to anger, but bring them up in the discipline and instruction of the Lord.
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Paul retains the content of the commandment with two important modifications dealing
with jurisdiction. The command is now followed in the Lord, in obedience to Him, and now in
His Kingdom. The blessings are not for Israel alone; they are for the church. In Christ’s
Kingdom, the church will inherit not only Israel’s Promised Land but the whole creation (Deut.
5:15; Exod. 20:12). The Law given to Israel is now applied and fulfilled in the church, under the
New Covenant.
We see a similar emphasis on the new grounds for fulfilling the Law in Paul’s application
of the seventh commandment. He asks in 1 Corinthians 6:15-18a:
Do you not know that your bodies are members of Christ? Shall I then take the members of Christ and
make them members of a prostitute? Never! (16) Or do you not know that he who is joined to a prostitute
becomes one body with her? For, as it is written, “The two will become one flesh.” (17) But he who is
joined to the Lord becomes one spirit with him. (18) Flee from sexual immorality.
In this exhortation the content remains the same. Adultery was forbidden under the Law,
but the exhortation to be holy as God is Holy is now reorganized and is based on our union in
Christ. Paul does not say we must not sin because this breaks the Ten Commandments; rather,
we must not commit adultery, because we are in union with Christ, and to do so would join the
members of Christ to a prostitute. The new grounds or motive for obedience is our union with
Christ. Obedience is re-conceptualized in and around Christ.
In a similar way, Ephesians 5:25 calls husbands to love their wives, as Christ loved the
church. This was an Old Covenant obligation, but now the reason for the command is not based
on the Law, but on Jesus’ own love for His church. This is a greater obligation, and like in 1
Corinthians 6 above, the obligation is now based on Christ Himself. In the same way, wives are
to submit to their husbands in the Lord (Eph. 5:21,22).
Typology and fulfillment account for Paul’s lists of commandments in Colossians
3:8,9,12-14, Ephesians 5:3-6, and Galatians 5:19-21. These lists reflect but do not quote the Law,
nor do they follow or quote all of the commandments. Paul uses the Law as a foundation on
which to speak to the Gentiles, and he builds upon it as he explains the demands of the Kingdom
to the new Gentile audience. Now their obedience is grounded in Christ’s new Kingdom and in
the new creation. In Colossians, Paul links the commandments with the putting off Adam/Old
Creation and putting on Christ/New Creation. The Gentiles are now in Christ’s Kingdom (Col.
1:13,14); they are in Christ and rose with Christ (Col 2:11,2). Due to this they must put off the
old man and put on the new.
But now you must put them all away: anger, wrath, malice, slander, and obscene talk from your mouth. (9)
Do not lie to one another, seeing that you have put off the old self with its practices… (12) Put on then, as
God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience,
(13) bearing with one another and, if one has a complaint against another, forgiving each other; as the
Lord has forgiven you, so you also must forgive. (14) And above all these put on love, which binds
everything together in perfect harmony (Col. 3:8,9,12-14).
In Galatians, Paul contrasts the works of the flesh, being under the law, and in the old
creation works (all of which bar one from the Kingdom of God) with the new positive position
of working in the power of the fruit of the Spirit (Gal. 5:18-23) which is the freedom found in the
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eschatological Kingdom in Christ. In this example, the Spirit travels in the same direction as the
Law, fulfilling the demands of the Kingdom of God.
But if you are led by the Spirit, you are not under the law. (19) Now the works of the flesh are evident:
sexual immorality, impurity, sensuality, (20) idolatry, sorcery, enmity, strife, jealousy, fits of anger,
rivalries, dissensions, divisions, (21) envy, drunkenness, orgies, and things like these. I warn you, as I
warned you before, that those who do such things will not inherit the kingdom of God (22) But the fruit of
the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, (23) gentleness, self-control;
against such things there is no law (Gal. 5:18–23).
The nature of the new Kingdom is made clearer in Ephesians where it is called the
Kingdom of God and Christ (Eph. 3:6). This passage has a list of commands similar to the Law
given by Moses, but these commands are now called the demands of the Kingdom of God in
Christ (Eph. 5:5).
But sexual immorality and all impurity or covetousness must not even be named among you, as is proper
among saints. (4) Let there be no filthiness nor foolish talk nor crude joking, which are out of place, but
instead let there be thanksgiving. (5) For you may be sure of this, that everyone who is sexually immoral or
impure, or who is covetous (that is, an idolater), has no inheritance in the kingdom of Christ and God. Let
no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of
disobedience (Eph. 5:3–6).
In each case the reason for obeying is linked to Christ, to the new man (Col. 3:8,9,12-14),
to the Spirit, the fruit of Sonship in Christ (Gal. 5:18-23), and to the final Kingdom of God and
Christ (Eph. 5:3-6). In no case does Paul indicate that the Christians are under the Law of Moses,
and yet the same Law clearly informs him of the content of the new obedience. In each list, the
moral directions are similar to or actually quote the laws given to Israel, but now they are called
the Laws of Christ or the Kingdom of God. This indicates that to Paul the Law of Moses is a
type, and he uses the relevant parts of the Law and applies them to the Gentile context so they
can be conformed into a new man, in Christ’s image, in the eschatological Kingdom of God.
Since the Law of Moses has been fulfilled in the Law of Christ, the new reformulated obligations
of Christ’s Kingdom are greater than those under Moses. Paul, like Jesus Himself, is no
antinomian.
In the typology-fulfillment paradigm, every aspect of the Law whether civil, ceremonial,
or moral, is fulfilled and climaxes in Christ’s Kingdom. Although it can be helpful, it is not
necessary to divide the Law into three parts; rather, Paul indicates that each aspect of the Law is
fulfilled in Christ. Paul (see also 1 Pet. 2:9) stresses that in Christ, the sacrifices, the temple, and
the priesthood all reach their fulfillment. Christ and the church in Christ are the temple. Christ,
our Passover, was the sacrifice for us (2 Cor. 5:7). Christ gave himself up for us, a fragrant
offering and sacrifice to God (Eph. 5:2). In Him, we are also priests to God, offering spiritual
sacrifices. We are living sacrifice, holy and acceptable to God, which is your spiritual worship
(Rom. 12:1). The Philippians gifts are called a fragrant offering, a sacrifice acceptable and
pleasing to God (Phil. 4:8). Paul is poured out as a drink offering upon the sacrificial offering of
your faith (Phil. 2:17; see also 2 Tim. 4:6) in his work in bringing in the Gentiles as an offering
to Christ (Rom. 12:1; 15:16).
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In the same way, the civil law is applied in the church (1 Cor. 9:9; 1 Tim. 5:18). The Law
that was given to civil Israel is now applied in a new way and greater in the church. In all cases
the whole of the Law is fulfilled and developed in a new and greater way.
3. The Spirit and the Law
The Spirit has raised Christ from the dead, and as a consequence of our union, He raises
believers into new life. Our new eschatological obedience is also a fruit of the Spirit. The Spirit
renews our minds and helps us to understand God’s will. One way this is accomplished that the
Spirit helps us to understand the typology of the Law in the Old Testament and to apply our
understanding to the New Testament. Secondly, the Spirit changes us, empowering and
equipping us to do Christ’s will. Both aspects are evident in Paul’s speaking of being in the
Spirit, being led by the Spirit, and walking in the Spirit. In this action, the Spirit who raised
Christ from the dead, gives power for new life as well as sets the direction of obedience in
conformity to resurrection life. 117 When Paul contrasts the flesh and the Spirit, he is contrasting
more than powers or jurisdictions. He is contrasting two competing aims, the very direction to
which each realm points. The flesh lusts and exercises its power in uncleanness, while the Spirit
exercises its power in holiness.
But I say, walk by the Spirit, and you will not gratify the desires of the flesh. (17)For the desires of the flesh
are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each
other, to keep you from doing the things you want to do. (18) But if you are led by the Spirit, you are not
under the law. (19)Now the works of the flesh are evident: sexual immorality, impurity, sensuality, (20)
idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, (21) envy,
drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such
things will not inherit the kingdom of God. (22) But the fruit of the Spirit is love, joy, peace, patience,
kindness, goodness, faithfulness, (23) gentleness, self-control; against such things there is no law (Gal.
5:16-23).
Those in the Spirit are not under the Law (Gal. 5:16), but the works of the Spirit are
consistent with the Law: they run in the same direction (Gal. 5:23). If we walk in the Spirit, we
will fulfill the Law. Paul says: that the righteous requirement of the law might be fulfilled in us,
who walk not according to the flesh but according to the Spirit (Rom. 8:4). In Galatians 5:22,
Paul teaches that the fruit of the Spirit is love, and love is the fulfillment of the Law.
The Spirit also enlightens and renews the inner man, mind and heart, so that he may be
able to understand God’s will and be able to walk accordingly (Rom. 7:12; Rom. 12:2). The
illumination by the Spirit allows the believer to discern and apply the will of God in the many
different situations of life. A parallel can be drawn between Adam’s ability to know and discern
God’s will (Gen. 2:19) and the renewed man’s ability to discern the will of God and apply it
correctly.
4. The Law Fulfilled in Love
The Law finds its greater fulfillment in the new demands and the obligation to love one
another. For all those united to Christ, He is both our ruler and our example. He commands
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As we have just seen, the Spirit gives resurrection life, indwells the new man, and assists him/her in bringing the
believer’s life into conformity to God in the new resurrection life.
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obedience to Him in love, He demonstrates love, and He rules in love. We will consider each of
these aspects of Christ’s Kingdom.
The need to live as Christ lived is taught in numerous places. In Philippians 2:5, we are
called to have the same humble and obedient mind as Christ Himself. In 2 Corinthians 8:9, we
are called to give, even as He gave. In Galatians 6:2, Paul commands believers to [b]ear one
another’s burdens, and so fulfill the law of Christ.
In Christ’s lifelong example and in His sacrificial death, the Law is fulfilled.
The requirement to love does not render the demands of the Law redundant or irrelevant.
This is not a mere abstract form of love without content. The Law given to Moses informs us
how to love; therefore, Paul can say the Law is fulfilled in love. Now believers are not under the
Law of Moses, but the Law serves as an example; it informs us as we learn to love one another.
The relationship between the Law and its fulfillment in love is developed in Romans 13:8-10,
where Paul says the Law is fulfilled in love.
Owe no one anything, except to love each other, for the one who loves another has fulfilled the law. (9) For
the commandments, “You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet,”
and any other commandment, are summed up in this word: “You shall love your neighbor as yourself.” (10) Love
does no wrong to a neighbor; therefore love is the fulfilling of the law.
The simple demands of the Law reach their eschatological climax in love. To love
summarizes all man’s obligations.
5. The Summary of New Obedience
Paul defines the new creation as a place of faith, hope, and love (Col. 1:4; Gal. 5:5; 1
Tim. 6:11; 2 Tim. 3:18).
So now faith, hope, and love abide, these three; but the greatest of these is love (1 Cor. 13:13).
…remembering before our God and Father your work of faith and labor of love and steadfastness of hope
in our Lord Jesus Christ (1 Thess. 1:3).
…since we heard of your faith in Christ Jesus and of the love that you have for all the saints, because of the
hope laid up for you in heaven (Col. 1: 4,5a).
For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness (Gal. 5:5).
But as for you, O man of God, flee these things. Pursue righteousness, godliness, faith, love, steadfastness,
gentleness (1 Tim. 6:11).
Love as well as faith and hope are now the heart and content of the Christian life.
These three things are the essence of and define the new age. Love is the greatest, since faith
and hope will end with the coming of Christ.
118
118
Ridderbos, Paul 293
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The love of Christ is the great motive for obedience. Paul, in Ephesians 3 and 4, prays
that the church might gain a better understanding of Christ’s love.
…so that Christ may dwell in your hearts through faith—that you, being rooted and grounded in love, (18)
may have strength to comprehend with all the saints what is the breadth and length and height and depth,
(19) and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of
God (Eph. 3:17-19).
Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ,
(16) from whom the whole body, joined and held together by every joint with which it is equipped, when
each part is working properly, makes the body grow so that it builds itself up in love (Eph. 4:15,16).
The demand to love has a context. We are called to love others in evangelizing those
outside the church and as we dwell with one another in the church. Paul tells the church in
Galatians that they were called to freedom, brothers. Only do not use your freedom as an
opportunity for the flesh, but through love serve one another (Gal 5:13). Paul summarizes the
Law as loving one another. Owe no one anything, except to love each other,… (9) and any other
commandment, are summed up in this word: “You shall love your neighbor as yourself.” (10)
Love does no wrong to a neighbor; therefore love is the fulfilling of the law (Rom. 13:8-10).
Paul calls on the free Gentile Timothy to be circumcised, not for righteousness but in
love, so that the mission to the Jews will not be hindered (Acts 16:3). In the issue of the weak
and the strong, of days and meats offered to idols, Paul can deny himself, in love, for the good of
others (Rom. 14). The strong are to deny themselves for the weak, because Christ died for them.
Paul also stresses that spiritual gifts should be used the same way, to love one another, for the
benefit of the whole church (1 Cor. 13). Paul defines love in practical and relational ways in 1
Corinthians 13:4-7.
Love is patient and kind; love does not envy or boast; it is not arrogant (5) or rude. It does not insist on its
own way; it is not irritable or resentful; (6) it does not rejoice at wrongdoing, but rejoices with the truth.
(7) Love bears all things, believes all things, hopes all things, endures all things.
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The new greater demand to love is wide, requiring careful thought and wisdom and with
the aid of the Spirit, in order to become a wise and obedient follower of Christ. Growing in love
and obedience is a process. We are to grow in love and maturity and in understanding of how we
are to obey and follow Christ (Rom. 12:1,2; Eph. 5:17). The church is called to grow in maturity
(Eph. 4:15). As Paul wrote:
I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy
and acceptable to God, which is your spiritual worship. (2) Do not be conformed to this world, but be
transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is
good and acceptable and perfect (Rom 12:1,2).
Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ (Eph.
4:15).
5. How Paul Preached the Gospel to the Gentiles
This section considers Paul’s preaching to determine whether it is consistent with his
theology. Does Paul preach the Law to the Gentiles, and what role does God’s revelation to
Israel play in Paul’s letters to the church, now that the church (including Gentiles) is under the
full demands of Christ and His Kingdom, and this same Kingdom is the only way of salvation?
This is an important practical point. Many argue that in mission and outreach we should
preach using the Law given to Israel to drive men to Christ (the Lutheran Law-Gospel
distinction), or, in the case of sanctification, that we should use the Law to drive men to Christ,
and then Christ in turn will drive men back to obeying the Law (a Traditional Reformed
position). As we have argued, and as we shall see from Paul’s own preaching, neither of these
positions is correct because both fail to consider the progress in revelation and the full
implications of the fact that, in Christ, the kingdom has fully come. In the coming of Christ and
the full manifestation of the Kingdom, the shadows and types of Israel have been replaced by the
greater demands and the promises of the gospel. In the gospel, unbelievers encounter the
demands of Christ’s Kingdom (see the Sermon on the Mount) and the full offer of Christ’s mercy
at the same time.
This was Paul’s method in preaching to both the Jews and Gentiles in the early church.
When addressing Jews, he preached the fulfillment in Christ. On the day of Pentecost, Peter also
taught that the paramount Jewish sin was not breaking the Law, but rejecting and crucifying their
King, Christ (Acts 2).
In the same way then, when Paul preached to the Gentiles, he did not stress the types and
shadows of the Law given to Israel; he moved directly to their great obligations under Christ.
In Acts 17, Paul began his address in Athens by challenging idolatry. He did not refer to
the Law given to Israel at Sinai;119 rather, he argued from the creation itself. Paul stressed that
the true God is not made with hands, that He is the Creator and Sustainer of life, and that this
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As it was given to Israel, not to the Gentiles
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God has appointed that all men will stand before the judgment seat of the resurrected man, Christ
Jesus. The Athenians need to repent in the light of Jesus’ role as judge.120
Paul uses the same approach in Romans 1. Here he argues that the Gentile sin is idolatry,
and then he goes on to argue the true nature of God as Creator and warns the Gentiles that they
know the truth and have elements of the Law written upon their hearts. He concludes by
warning them that they will all have to give account before the judgment seat of Christ. The two
passages follow the same reasoning. The Gentiles are to repent of idolatry before Christ and His
Kingdom. In Paul’s understanding, now that Christ has come, the Gentiles are called to
repentance by the coming of Christ and His Kingdom. He does not first preach the Law to them
and then preach Christ.
Paul’s preaching in Athens and in his letter to the Romans 1-2 above, demonstrate that he
understood that the Gentiles have no knowledge of the Old Testament. In cases where the
church, both Jew and Gentile, has more knowledge of the Old Testament, Paul never considers
either Jew or Gentile under the jurisdiction of the Old Covenant, or under the Law; rather in 1
Corinthians 10 he says the Old Covenant with Moses was an example for their own instruction
that they should carefully consider.
For I want you to know, brothers, that our fathers were all under the cloud, and all passed through the
sea, (2) and all were baptized into Moses in the cloud and in the sea, (3) and all ate the same spiritual
food, (4) and all drank the same spiritual drink. For they drank from the spiritual Rock that followed
them, and the Rock was Christ. (5) Nevertheless, with most of them God was not pleased, for they were
overthrown in the wilderness. (6) Now these things took place as examples for us, that we might not
desire evil as they did. (7) Do not be idolaters as some of them were; as it is written, “The people sat
down to eat and drink and rose up to play.” (8) We must not indulge in sexual immorality as some of
them did, and twenty-three thousand fell in a single day. (9) We must not put Christ to the test, as some of
them did and were destroyed by serpents, (10) nor grumble, as some of them did and were destroyed by
the Destroyer. (11) Now these things happened to them as an example, but they were written down for
our instruction, on whom the end of the ages has come (1 Cor. 10:1-11).
In both verses 6 and 11 Paul calls the experiences of the Jews examples. In verse 11 he
notes that they were written down for our instruction, that is for the church upon whom the end
of the age, a phrase equivalent to new creation, has come.
We see the same principle in John the Baptist’s ministry. John, the greatest of the Old
Testament prophets, the herald of the Kingdom, warned the people to repent because the
Kingdom is coming. He does not preach the Law to drive them to Christ; rather, he preached
repentance because Christ’s Kingdom is coming. Likewise, Jesus also preached, Repent for the
Kingdom of God is at hand (Matt. 4:17). In the Sermon on the Mount, He explains the true
nature of His Kingdom by indicating that the types of the Law are fulfilled. Jesus’ sermon does
more than merely explain the Law; Jesus announces that men should repent in the light of the
full coming of His Kingdom. In Jesus the Law is fulfilled and brought to its climax.
Jesus also asserts His own full authority by saying, I say unto you. Jesus is the King, and
these are the principles of His Kingdom, as He received it from His Father. The Kingdom’s Law
is summarized as be perfect, as your Father in Heaven is perfect.
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See the similar line of argument in Acts 14:14-17 that in the past God looked over Gentile idolatry but now, in
the light of the coming of the Kingdom, He demands that they repent.
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In preaching about the Kingdom, Jesus calls men to greater repentance and faith than
required under the Law given to Israel.
Lesson Fifteen Questions
1. As the resurrected Christ, did Jesus come to destroy or fulfill the Moses’ Law.
2. Explain the problem with Paul’s statements concerning the Law in section 1.
3. Explain the idea of different jurisdiction using the Moses’ Law and the Law of Christ.
4. How does the content of the Law of Israel differ from the content to the Law of Christ?
5. Explain how Paul uses jurisdictions in 1 Corinthians 9:19-21.
6. What is the relationship between the Spirit and the Law?
7. What do we mean when we say the Law is fulfilled in love?
8. Illustrate how Paul exercises freedom and love in his letters.
9. Explain, citing texts, how we are to grow in love.
10. How did Paul preach the Law to the Greeks in Athens?
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Lesson Sixteen: The Ongoing Struggle
The victory that Christ earned and that believer’s share in is one that those in union with
Christ already possess, and yet a victory for which believers must strive in order for it to come to
fruition. We have been raised in Christ, by the power of God, and are already seated with Him in
the heavenly places, so certain is out redemption. Consequently, Paul calls believers to consider
and offer their members to God (Eph. 2:10; 5:2; Col. 3:1ff; Rom. 6:11,12). Even though
salvation is God’s alone, Paul calls the church to work out your own salvation with fear and
trembling, (13) for it is God who works in you, both to will and to work for his good pleasure
(Phil. 2:12b,13).
Paul develops this working out of our salvation as an ongoing warfare and an offering of
our bodies as spiritual sacrifices to God. He roots this struggle in Christ’s already accomplished
victory and His own sacrifice.
Because Christ is already victorious, in Him, the believer is also victorious. It is from this
perspective that the believer is called to continue to fight so that the full victory of Christ and His
Kingdom is made manifest. Believers are to rest in the assurance that Christ has conquered, and
that the victory is already secured. They are to strive to enter into those blessings. They are
called to war against the ongoing manifestations of the old creation, the flesh, and the
temptations of the devil. In all things, they are called to persevere and to seek to reach perfection
and maturity.
We shall consider the continuing nature of this warfare under the headings of 1) The
Indicative and the Imperative, 2) Sin, the Flesh, and Satan, and 3) Paul’s Call for Perfection and
Maturity. We will conclude with a section on the life of faith.
1. The Indicative and the Imperative
Paul develops the believer’s call to action by basing it on God’s initial action. The
account of God’s work and our obligatory response to that work are often called the indicative
and the imperative. The indicative tells us what God has done. The imperative follows the
indicative as specific commands for the believer to act. Paul uses this technique in certain texts:
Ephesians 2, Colossians 3, and Romans 6. He also uses this method to frame entire books. The
whole of Romans 1-11 relates what God has done (the indicative). Subsequently, in Romans 12,
Paul demands that the church apply these things to their lives. He begins this new section with I
appeal to you therefore (v.1), urging his readers to no longer be conformed to the fallen world’s
patterns, but to be transformed to God’s perfect will. This is the imperative, the command.
It is difficult to describe the exact nature of the relationship between what God has done
and what we are called to do. In Philippians 2 (above), we are called to work out our salvation
because God works in us. Exactly how Paul keeps these two together, God’s work and our
response, is not fully explained.121
121
Ridderbos makes the following helpful notes concerning the relationship of the indicative and the imperative. 1)
The indicative is to encourage obedience to the imperative. Because we are joined to Christ, we are to live righteous
holy lives. (Rom. 6:11-13; Col. 3:1-4). 2) Although the imperative is rooted in the indicative, the imperative is the
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The concept of the continuing demand for a believer to live a holy life can be understood
as growing out of his union with the resurrected Christ. In union with Christ, the believer
partakes of the resurrection, and though already raised, he must work out Christ’s ongoing
resurrection life in his own life.
This is done by faith. By faith, the believer is to grasp his union with Christ, that Christ
has died once to sin, and that a complete and decisive break has been made. By faith the believer
is also to bring his resurrection life to maturity, fullness, and perfection in his daily walk. Faith
brings the union to completion.
The indicative and the imperative approach works only if union and resurrection life are
placed at the center of a believer’s faith. Paul stresses resurrection and union in Romans 6 and
Colossians 3, key texts in understanding the relationship between the indicative and the
imperative.
In Romans 6:2-11, Paul teaches that a believer is already sharing in Christ’s death and
resurrection and is alive to God. Paul continues by contending that since believers are dead to sin
they must press on in obedience. Believers died (v. 2), were crucified, were set free from sin in a
once for all event, so we now are alive to God. Therefore, we must live holy lives; Paul writes
that a believer must Let not sin therefore reign in your mortal body, to make you obey its
passions. (13) Do not present your members to sin as instruments for unrighteousness, but
present yourselves to God as those who have been brought from death to life, and your members
to God as instruments for righteousness. Because those in Christ are united to Christ’s death and
resurrection now, they are to live accordingly in holiness.
In Colossians 3:1 Paul argues the same way: If then you have been raised with Christ,
seek the things that are above, where Christ is, seated at the right hand of God. Those who have
been raised must seek the things above. Paul says if. It is conditional. A true believer will be
raised with Christ and be seeking His blessing. If one has not been raised with Christ, then one is
not united to God by faith, and so does not share in His blessings. He will not seek to live a holy
life. In this formulation, no aspect of the new life is independent of Christ. All depends on Him
and His work through union and the Spirit. It is not that He has started a work, and now the
believer is to finish it. All of one’s ability is based on Christ’s completed redemptive work and
the ongoing work of God in him.
2. Sin, the Flesh, and Satan
In union with Christ, the believer is already delivered from the power of the old creation,
even though he still lives in it and is waiting for the full manifestation of Christ and the new
creation (Col. 3:1-5). In the tension of this period there is still a continuing struggle as the
condition of the indicative. If there is no action by the believer (the imperative), he disobeys the indicative. 3) The
imperative is grounded upon the reality that has been explained in the indicative, appeals to it, and is intended to
bring it to full development. 4) The imperative brings the applicability of the indicative to focus. It must be worked
out to its full development. 5) Both the indicative and the imperative are the products of faith. We receive and rest
upon the indicative with appropriate response. The imperative specifies the content of active faith. 6) The indicative
is perfection, a completed action, and at the same time it has a provisional character (Ridderbos, Paul 288).
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elements of the old creation, the flesh and the devil, continue to affect believers. Paul uses
warfare metaphors to describe the ongoing struggle in this life.
The invasion and overthrow of the old creation under the authority of Satan (Eph. 2:1ff;
Lesson Five) by Christ and His Kingdom lead to warfare. Paul says, He has delivered us from
the domain of darkness and transferred us to the kingdom of his beloved Son (Col. 1:13). The
battle is more than one’s personal or moral battle; it is a war between kingdoms, with Christ’s
Eschatological Kingdom invading Satan’s stronghold and pulling it down. Paul is clear that
behind our spiritual battles is the person of Satan.
For this reason, when I could bear it no longer, I sent to learn about your faith, for fear that somehow the
tempter had tempted you and our labor would be in vain (1 Thess. 3:5).
…so that Satan may not tempt you because of your lack of self-control. (1 Cor. 7:5)
…so that we would not be outwitted by Satan; for we are not ignorant of his designs (2 Cor. 2:11).
Moreover, he must be well thought of by outsiders, so that he may not fall into disgrace, into a snare of the
devil (1 Tim. 3:7).122
In describing the believer’s obligation in battle, Paul begins his discussion with the reality
of Christ’s complete victory. The great battle is over; the victory is complete. Christ has
overcome. He has defeated Satan and his kingdom, and on the cross He removed the debt of sin.
Christ triumphed over His enemies, and now He leads them as captives in a triumphal
procession, …nailing[sin] to the cross. (15) He disarmed the rulers and authorities and put them
to open shame, by triumphing over them in him (Col. 2:14b,15). His victory is the basis of
believers’ hope and confidence of success in defeating the spiritual forces arrayed against them.
Christ is now leading His church in a triumphal procession. But thanks be to God, who in Christ
always leads us in triumphal procession, and through us spreads the fragrance of the knowledge
of him everywhere (2 Cor. 2:14). Believers are to fight the fight of faith in the sure knowledge
that [t]he God of peace will soon crush Satan under your feet (Rom. 16:20a). As she shares in
Christ’s victory, the church is already victorious. The church can rest assured that there is no
temptation that is not common to man, and no temptation to which the church must succumb.
Paul also stresses the reality of the struggle. In 1 Corinthians10, he reminds the church of
Israel’s struggle in the wilderness as an example of her ongoing need to strive to enter the
heavenly realm. We struggle as we await Christ’s return. Victory is through vigilance and
soberness. The church is to be ready and watchful, never self-sufficient or boasting.
Paul’s military metaphors include:
1) The victory of Christ. When the perishable puts on the imperishable, and the mortal
puts on immortality, then shall come to pass the saying that is written: “Death is swallowed up
in victory” (57) But thanks be to God, who gives us the victory through our Lord Jesus Christ (1
Cor. 15:54,57).
2) Being led by Christ in triumphal procession. But thanks be to God, who in Christ
always leads us in triumphal procession (2 Cor. 2:14a).
122
Satan is not expressly mentioned 1 Corinthians 10:13, Galatians 6:4, and 1Timothy 6:9.
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3) Military service, including overthrowing strongholds. Who serves as a soldier at his
own expense (1 Cor. 9:7a)? For though we walk in the flesh, we are not waging war according to
the flesh (4) For the weapons of our warfare are not of the flesh but have divine power to destroy
strongholds. (2 Cor. 10:3,4).
4) Being under the leadership of Christ as general or commander. Share in the suffering
as a good soldier of Christ Jesus (2 Tim. 2:3).
5) Being armed for service (2 Cor. 6:7).
The gospel demolishes strongholds and entrenchments, taking prisoners of war for Christ
(2 Cor. 10:3). In Romans 6:13, Paul speaks of not giving one’s members as weapons of
unrighteousness; rather, they should be weapons of righteousness, and we are to use armor of
light (Rom. 13:12). Believers are called to warfare, to conquer, and to secure their victory, in the
light of Christ’s victory over sin and His enemies.
The clearest warfare metaphors are in Paul’s exhortations to put on the armor of God in 1
Thessalonians 5:6-8 and Ephesians 6:12-18.
But since we belong to the day, let us be sober, having put on the breastplate of faith and love, and for a
helmet the hope of salvation (1 Thess. 5: 8).
Put on the whole armor of God, that you may be able to stand against the schemes of the devil. (12) For we
do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic
powers over this present darkness, against the spiritual forces of evil in the heavenly places. (13) Therefore
take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to
stand firm. (14) Stand therefore, having fastened on the belt of truth, and having put on the breastplate of
righteousness, (15) and, as shoes for your feet, having put on the readiness given by the gospel of peace.
(16) In all circumstances take up the shield of faith, with which you can extinguish all the flaming darts of
the evil one; (17) and take the helmet of salvation, and the sword of the Spirit, which is the word of God,
(18) praying at all times in the Spirit, with all prayer and supplication. To that end keep alert with all
perseverance, making supplication for all the saints (Eph. 6:11-18).
As the armor shows, the key aspects of the battle concern truth, falsehood, faith, and
unbelief.
The relationship between the flesh and the Spirit and their influence upon believers is
complex.123 In Galatians Paul says, For the desires of the flesh are against the Spirit, and the
desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from
doing the things you want to do (Gal. 5:17).
Paul contrasts the two controlling influences, the two modes of existence, flesh and
Spirit. Even though we are in the Spirit, the flesh still exerts influence. As both creations coexist,
the flesh and the Spirit still contend against one another. To some degree, the power of the flesh
still exerts itself, so believers do not always do the things they would or should.
In Romans 8:9, Paul develops a stronger contrast, stating that one is either in the flesh or
in the Spirit. You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells
in you. Anyone who does not have the Spirit of Christ does not belong to him (Rom. 8:9). This
123
See Lesson Fourteen which develops the difficult reality of the new man.
85
does not contradict Galatians 4. Here, Paul is reminding them of their position in the Spirit so
that they are able to deny the flesh and are no longer subject to it.
In both cases the implication is that the power of the flesh to dominate man is overcome
by the power of the Spirit.124 Although some of sin’s power remains, a believer cannot be
brought under its control. It no longer holds him captive.
An extreme example of the power of sin is seen in 1 Corinthians 5. In a terrible case of
immorality, the man has allowed himself to be captivated by sin. Paul tells the church to
excommunicate him, to deliver this man to Satan for the destruction of the flesh, so that his spirit
may be saved in the day of the Lord. (1 Cor. 5:5). In this judgment the man’s flesh will be given
to judgment but as his spirit is joined to Jesus. This means that despite his temporary lapse into
sin, He is still the Lord’s. He is still joined to the Lord’s victory and so his soul will be preserved
for the last day.
These and other verses indicate that the Christian life is one of conflict. In this tension,
believers must actively put themselves under the Spirit’s control if they are to achieve victory.
Their liberty is a call to battle and freedom in serving Christ.
Paul also calls the church to fulfill its priestly service,
I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy
and acceptable to God, which is your spiritual worship (Rom. 12:1).
Paul teaches that Christ gave himself up for us, a fragrant offering and sacrifice to
God (Eph. 5:2), that He is being poured out as a drink offering (Phil. 2:17; 2 Tim. 4:6),
and that the gifts the Philippian church made to Paul are sacrificial offerings (Phil. 4:18).
Paul sees his ministry as a priestly function having been called to bring the Gentiles as a
sacrifice to God. He writes to the Roman church about “…the grace given me by God
(16) to be a minister of Christ Jesus to the Gentiles in the priestly service of the gospel of
God, so that the offering of the Gentiles may be acceptable, sanctified by the Holy Spirit
(Rom. 15:15b,16). As a priest, his work and service are to bring the Gentiles to
obedience, so they in turn can be priests to God.
3. Paul’s Call to “Perfection” and “Maturity”
Paul exhorts the church to press on toward perfection, blamelessness, and maturity. As
seen above, his main focus is not on moral perfection; rather, Paul’s desire is for the church to
grow to adulthood, maturity, and into a full understanding, working out the full implications of
the salvation given in Christ. Paul develops this concept in Ephesians 4, where he contrasts being
a child with being fully-grown.
…to equip the saints for the work of ministry, for building up the body of Christ, (13) until we all attain to
the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the
stature of the fullness of Christ, (14) so that we may no longer be children, tossed to and fro by the waves
and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes. (15)
Contrast man’s situation in Romans 7:14ff which paints the picture of sin and the Law without the world of the
Spirit, as a man being held captive and in bondage.
124
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Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ,
(16) from whom the whole body, joined and held together by every joint with which it is equipped, when
each part is working properly, makes the body grow so that it builds itself up in love (Eph. 4:12-16).
In Ephesians 4:13, the contrast is between children and mature adults. A mature person
is one who has grown up into Christ in every way. Paul builds the same contrast in 1 Corinthians
2:6ff, 3:1, and 1 Corinthians 14:20:
But I, brothers, could not address you as spiritual people, but as people of the flesh, as infants in Christ. (2)
I fed you with milk, not solid food, for you were not ready for it. And even now you are not yet ready (1
Cor. 3:1,2).
Brothers, do not be children in your thinking. Be infants in evil, but in your thinking be mature (1
Cor.14:20).
Perfect also has an ethical connotation. Love is the bond of perfection, the sphere in
which the church comes to perfection (Col. 3:14; 1 Cor. 13:8-13).
And above all these put on love, which binds everything together in perfect harmony (Col. 3:14).
In the context of Philippians, Paul uses the word perfect to point to the purpose of
salvation, the full redemption, and glorification in Jesus Christ.
…that I may know him and the power of his resurrection, and may share his sufferings, becoming like him
in his death, (11) that by any means possible I may attain the resurrection from the dead. (12) Not that I
have already obtained this or am already perfect, but I press on to make it my own, because Christ Jesus
has made me his own (Phil. 3:10-12).
Ridderbos writes of perfection: “He is perfect who inwardly and in the manifestation of
the life has appropriated the content of the Christian faith in the right way.” 125 Passages such as
Philippians above indicate that believers are incapable of moral purity on this side of heaven;
nevertheless Paul exhorts the church to adulthood in this life and encourages her members to
grasp the fullness of Christ’s salvation. The church is to work this out by faith in the fear of God
(2 Cor. 7:1). They are to grow into the temple and bear fruit in every good work (Eph. 2:21;
4:15; Col. 2:19). They are to abound more and more in thanksgiving (2 Cor. 4:15), joy (2 Cor.
8:2), and the labor of love (2 Cor. 8:7), in the sum of every good work (2 Cor. 9:8).
4. Paul’s Own Struggles
The principles outlined above are evident in Paul’s life, in which we see a radical break
with sin at his conversion when he meets the risen Christ on the Damascus road, and begins to
tell others about Christ’s resurrection life. Paul was changed from being an enemy of the Gospel
to a follower of Christ. He is raised in Christ, granted the Spirit, and is a new Man. Nevertheless,
Paul never reaches or claims moral perfection. The flesh continues to buffet him. Many of the
verses quoted above about the struggle with Satan, are drawn from Paul’s personal experience (2
Cor. 10:4ff). He continues to be tormented by a thorn in the flesh, a messenger from Satan. Paul
confesses to needing the ongoing troubles to keep him from pride:
125
RIdderbos, Paul 271
87
So to keep me from becoming conceited because of the surpassing greatness of the revelations, a thorn was
given me in the flesh, a messenger of Satan to harass me, to keep me from becoming conceited.(8) Three
times I pleaded with the Lord about this, that it should leave me. (9) But he said to me, “My grace is
sufficient for you, for my power is made perfect in weakness.” Therefore I will boast all the more gladly of
my weaknesses, so that the power of Christ may rest upon me. (10)For the sake of Christ, then, I am
content with weaknesses, insults, hardships, persecutions, and calamities. For when I am weak, then I am
strong (2 Cor. 12:7–10).
In Acts 23:1-5 of Paul’s sinful verbal outburst in reaction to being struck by the order of
the high priest.
And looking intently at the council, Paul said, “Brothers, I have lived my life before God in all good
conscience up to this day.” (2) And the high priest Ananias commanded those who stood by him to strike
him on the mouth. (3) Then Paul said to him, “God is going to strike you, you whitewashed wall! Are you
sitting to judge me according to the law, and yet contrary to the law you order me to be struck?” (4) Those
who stood by said, “Would you revile God’s high priest?” (5) And Paul said, “I did not know, brothers,
that he was the high priest, for it is written, ‘You shall not speak evil of a ruler of your people.’
Paul continues to sin and understands himself to be a sinner. He has not yet reached
absolute perfection. Paul summarizes his attitude towards sin and living for Christ in
Philippians 3:12-14.
Not that I have already obtained this or am already perfect, but I press on to make it my own, because
Christ Jesus has made me his own. (13) Brothers, I do not consider that I have made it my own. But one
thing I do: forgetting what lies behind and straining forward to what lies ahead, (14) I press on toward the
goal for the prize of the upward call of God in Christ Jesus.
Lesson Sixteen Questions:
1. Since we are raised with Christ, does that mean we are already perfect in our conduct?
2. Where is a believer to start when he considers the need to struggle in his obedience?
3. What are the indicative and the imperative? Illustrate each from a passage in Paul.
4. Who stands behind temptations? Cite textual support.
5. Explain the conflict between the flesh and Spirit in Galatians 5:17 and Romans 8:9.
6. Explain the temple serving and military metaphors Paul uses in the ongoing struggle.
7. Explain Paul’s concept of perfection and maturity.
8. Is Paul perfect? Cite a text to support your conclusion.
9. Indicate the radical shift that occurred in Paul’s life when he was converted.
10. Show the ongoing struggle and sin from the thorn in the flesh.
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Grand Rapids: Baker Academic, 2004.
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INSTRUCTOR’S MANUAL
Lesson Nine Answers:
1. In the single event of the cross, God brings about a number of separate blessings necessary
for our salvation. The cross accomplishes justification, reconciliation, propitiation, and
ransom.
2. True
3. The main theme in Romans the revelation of the righteousness of God. It is repeated seven
times in Romans, and one more time in 2 Corinthians 5:20.
4. Justification occurs in a courtroom situation with a judge, the accused, a verdict (only deals
with the issue is someone guilty or righteous), and a sentence (in which the judges applies the
consequence of innocence – life, or quilt-death).
5. The three understandings of the revelation of the righteousness of God are: 1) it refers to
God’s attribute of righteousness, 2) it refers to a status given by God so we may stand before
Him in the judgment, or 3) it shows His faithfulness to the covenant promise of sending a
savior.
6. On the cross, God judged the sin of His people. He paid for the sins that were passed over in
the Old Covenant, and on the cross the wrath of God, upon the sins of His people, in the final
judgment, is laid on Christ.
7. A believer does not have his own righteousness. Because we are sinners, Christ’s
righteousness is imputed to us from Christ’s work. Imputation works together with union.
8. Christ’s is raised due to His righteousness; it is proof of His acceptance and our acceptance in
Him. As He is raised, and we are in Him, so we must be raised.
9. On the cross, God formally and publically deals with sin. He does not pass over it. In these
actions we see He is just and the justifier of sin.
10. We are saved by grace and faith. Faith unites us to God, and by faith the righteousness of
Christ is imputed to us. In union, we are also called and prepared for good works. Through
union we will have good works to show on the Day of Judgment.
Lesson Ten Answers:
1. Reconciliation is the bringing of two parties, who are at war, into a new relationship of
peace.
2. God is the author or reconciliation.
3. God moves toward man, and man moves toward God. Both of these happen in Christ, the
Mediator and God-man.
4. They are one event. Reconciliation flows from justification, and justification flows from
God’s desire to reconcile sinners to Himself.
5. Reconciliation and peace are not first our subjective experiences; they are God’s legal,
external, and formal declaration that our relationship is restored, and God’s promise to work
all things together for our good.
6. True
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7. Negatively, Christ defeated and destroyed the hostile powers. Positively, in and through the
cross, He reconciles sinners to Himself so expanding His Kingdom. In paying for sin, He has
made open the way for the new creation.
8. Peace flows from the Hebrew word Shalom, God’s promise that He will work all things
working together for good.
9. False, peace is a status. The inward feeling of peace flows from the legal objective status of
peace. We can have inward peace by faith as we understand our new status. It also is a fruit
of the Spirit.
10. Paul begins his epistles with grace and peace to remind the church of their privileged status
before God. In Christ, the church already possesses them.
Lesson Eleven Answers:
1. Christ’s death as a sacrifice is seen in Ephesians 5:2 and 1 Corinthians 5:7.
2. Propitiation is an act that turns away and covers God’s wrath (Romans 3:25 and 1 Cor. 5:7- 1
Cor. 11:25).
3. Propitiation turns away God’s wrath. This is seen in Romans 1-3.
4. Expiation is the putting away or the separating us from our sin. Propitiation is God’s act
whereby He covers our sin.
5. Redemption is the whole process of salvation and the specific process of paying for sin.
6. 1) The paying of a price by a payment and 2) so releasing the prisoner into a new state of
freedom.
7. Jesus comes under the Law and becomes a curse in order to buy men from their position
under the law and so release them into a new position of Sonship.
8. Christ’s death and resurrection breaks the power of sin, and believer dies with Him and is
raised with Him into a new resurrection life.
9. Christ ransoms believers from Satan that by providing righteousness to believers He removes
the ground for Satan’s accusations. Those accusations used to have power, but now their force
is broken.
10. In union with Christ’s resurrection we are transferred from the old creation and placed in the
new creation.
Lesson Twelve Answers:
1. God’s great aim is that through His Son He will bring many sons to glory. To be a Son of
God is the greatest blessing God gives His people.
2. In union, we already possess the blessings of sonship. We are already sons with Christ, and
God is already our Father. We cannot become more of son than we already are. At the same
time, we have not yet been given our full inheritance as sons.
3. As sons, we are already forgiven and justified and do not need more justification, but we can
and do sin against God the Father, thus damaging our relationship with Him.
4. There are no options under the Law because the soul that sins must die, but because sin is
already paid for in Christ, in grace, God now longer punishes us; rather, He chastens us and
in that process, He can choose the best way to deal with our sins.
5. As sons, we are given the Spirit as the first fruits of our inheritance.
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6. The Spirit teaches us to pray, sustains us in our walk, and He seals us.
7. Romans 4:13, 8:17ff, Ephesians 1:11-14, and Galatians 4-4-7 show the nature of our
inheritance.
8. The believer shares in Christ’s inheritance, which includes Sonship, the Spirit, and the whole
of the new creation.
9. The great aim and example for the son of God is Jesus Christ, the Son, so that we might be
conformed into the image of His Son.
10. Christ is the given the position of the first-fruits, and we are being conformed into His image.
Lesson Thirteen Answers:
1. It is only in union with Christ that the blessings of God flow to us.
2. There are no aspects of Paul’s theology which union doesn’t cover. Union links all of Christ’s
work.
3. Four phrases that Paul uses to express union are: For Us, With Him, In Him, and Messiah.
4. Union with Christ’s historic, life, death, and resurrection means union with His human nature
and the works He did in the flesh and spirit objectively.
5. We receive union with Christ’s human nature in the new creation. His life and death are a
mediatorial sacrifice under the New Covenant.
6. The traditional way of thinking about the Ordo Salutis focuses on the decree, rather than
upon union with Christ. It stresses logical sequence, rather than all the events happening at
the same time. It separates and isolates the various aspects of Christ’s work, rather than
keeping them together.
7. The center of Paul’s Ordo Salutis is the election of Christ and our union with Him (Eph.
1:4ff).
8. No, Paul doesn’t have an independent personal doctrine of regeneration. Regeneration is
understood as recreation. Paul stresses the sovereignty of God through the Father and
effectual calling.
9. Christ, through His resurrection, became the life-giving Spirit. This was manifest at
Pentecost.
10. Paul indicates union occurs at three different times: 1) in election, 2) in Christ’s life, death,
and resurrection, and 3) by faith, when we believe.
Lesson Fourteen Answers:
1. New life flows from union with Christ’s resurrection.
2. The three parts of new resurrection life are: 1) joint resurrection life with Christ, 2) the work
of the Spirit, and 3) the new man.
3. In union we are joined to Christ. We share His resurrection, we are raised to new spiritual life,
and we will share in the final resurrection.
4. Passages which speak to our union include: Romans 6, Colossians 2, Ephesians 1 and 2.
5. In union with Christ, God recreates believers for the works He has prepared for them (Eph.
2:10).
6. Christ is raised with a new resurrection body, as Messiah, and as a reward for His
righteousness, He is given the Spirit without measure. His resurrected humanity is now the
source of spiritual life.
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7. Moses’ covenant was over the letter, external, written in stone, while the Spirit is internal,
powerful, written by the Spirit.
8. Moses veiled his face because he did not want Israel to gaze upon his face and not look
forward to the greater glory that would be revealed in Christ. Paul magnified his ministry as it
pointed more directly to Christ.
9. The inner man is the heart, the conscience, the pre-functioning being. The outer man is the
body, the members. The inner man is renewed; the outer man is not yet renewed. The inner
man and the outer man are now the two aspects, or facets, of the new man. There are two
dispositions in the new man.
10. The answer is both, because it is a single event; it happen once in union, and it is ongoing
because union with Christ’s life is ongoing.
Lesson Fifteen Answers:
1. Jesus came to fulfill the Law and the prophets.
2. Paul seems to quote the Law while at the same time he indicates that the Christian is free
from the Law’s demands.
3. The Law is the Law of Moses, to Moses administration. It was a type looking forward to the
full expression of the Law of Christ in His Kingdom.
4. The content of the Law of Moses and Christ’s Law are very similar in both administrations,
but the Law is intensified in Christ’s Kingdom.
5. Paul speaks of the jurisdiction of the Jew under jurisdiction of Moses’ Law, the Gentile who
is without Law, and the Christian who is under the Law of Christ. Because he is in Christ,
Paul has freedom to operate in either sphere as he follows Christ.
6. The Spirit and Law point in the same direction. The Spirit writes the Law on our hearts,
enabling us to understand the fuller nature of the Law in Christ’s Kingdom and to obey it.
7. Love is the eschatological fulfillment of the Law. Jesus illustrates it in His life, death, and
resurrection. His Kingdom is fulfilled in love, and love is the fulfillment of the Law in
Romans 13.
8. In love, Paul circumcised Timothy so he could be more useful, but when faced with the
demands that all must come under the Law and be circumcised He refuses to circumcise
Titus because he is free from the Law, in Christ.
9. In Ephesians Paul exhorts believers to grow in love into the full maturity in Christ.
10. Because the Greeks are not under the Law, Paul preached the demands of creation and of
Christ as the judge of all men (see Paul in Acts in 17, Rom 1:18ff, 2:6).
Lesson Sixteen Answers:
1. No, we have had a radical break with sin and have new life, but we are not yet perfect.
2. He is already raised with Christ; he is already in a place of victory.
3. The indicative indicates what Christ has done. The imperative is based upon the indicative
and reveals what we are to do. In Romans 6, Paul indicates that we have died with Christ and
now we are to live in Him.
4. Satan stands behind temptations. This is found in 1 Thessalonians 3:5, 1 Corinthians 7:5, 2
Corinthians 2:11, and 1 Timothy 3:7.
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5. The relationship between the flesh and the Spirit and their influence upon believers is
complex. In Galatians Paul says, For the desires of the flesh are against the Spirit, and the
desires of the Spirit are against the flesh, for these are opposed to each other, to keep you
from doing the things you want to do (Gal. 5:17). In Romans 8:9, Paul contrast the two in
absolute terms, as two different jurisdictions.
6. Paul contrasts the two controlling influences, the two modes of existence, flesh and Spirit.
Even though we are in the Spirit, the flesh still exerts influence. Paul tells us we are to fight
as soldiers and we are to continue to minster as priests before the Lord.
7. This is not mainly ethical; rather, Paul wants them to grow in their faith so they understand
the full implications of their salvation in Christ.
8. No. He says that he is not yet perfect, but he continues to wait for the upward call of Jesus
Christ (Phil. 3:12-14)
9. Paul changed from hating God and His ways, to loving and serving Him.
10. Paul struggled with the thorn in the flesh. He was tempted to be proud and die to the great
revelations he had been given, and the trails of thorn was a constant form of humility.
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EXAM: Lessons Nine through Sixteen
1. What do we mean that the cross is one event that has many facets? Describe the four aspects
that the atonement accomplishes.
2. What is the main theme in Romans? How many times is the theme repeated in the book of
Romans?
3. Explain the three understanding of the term, the revelation of the righteousness of God in
Romans 1:17 and 3:21,22,26.
4. Reconciliation and peace are an objective legal status before God. What does this mean?
5. What are the negative and positive ways Christ reconciles all hostile powers on the cross?
6. Explain the concept of the word “Hebrew Shalom?
7. What is propitiation?
8. Explain how Christ’s death delivers us from being under sin’s power.
9. How does Christ ransom us from Satan?
10. How does the resurrection change men’s status from the old creation to the new creation?
11. In what way is Sonship the capstone of salvation?
12. What do we mean when we say that we are already sons but have not yet fully entered into
our inheritance?
13. What do we mean when we say God has options in the way that He deals with us as sons?
14.When are we united to Christ?
15. The new life is flows from union with Christ’s ________________________.
15. How can believers do good works?
16. In 1 Corinthians 15:45 what does the term life-giving Spirit mean?
17. Contrast the inner man and the outer man in Paul’s thinking. What example does Paul use
that shows the ongoing nature of the new life?
18. Is the renewal of the inner man a single or an ongoing event?
19. Explain the idea of different jurisdiction using the Moses’ Law and the Law of Christ.
20. How does the content of the Law of Israel differ from the content to the Law of Christ?
21. Explain the relationship between love and the Law.
22. Since we are raised with Christ, does that mean we are already perfect in our conduct?
23. Where is a believer to start when he considers the need to struggle in his obedience?
24. What are the indicative and the imperative? Illustrate each from a passage in Paul.
25. Explain Paul’s concept of perfection and maturity.
Final Exam Answers
1. In the single event of the cross, God brings about a number of separate blessings necessary
for our salvation. The cross accomplishes justification, reconciliation, propitiation, and
ransom
2. The main theme in Romans the revelation of the righteousness of God. It occurs seven times
in Romans, and one more time in 2 Corinthians 5:20.
3. The three understandings of the revelation of the righteousness of God are: 1) it refers to
God’s attribute of righteousness 2) it refers to a status given by God so we may stand before
him in the judgment, or 3) it shows that he His faithfulness to the covenant promise in
sending a savior.
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4. The three understandings of the revelation of the righteousness of God are: 1) it refers to
God’s attribute of righteousness 2) it refers to a status given by God so we may stand before
him in the judgment, or 3) it shows that he His faithfulness to the covenant promise in
sending a savior.
5. Reconciliation and peace are not first our subjective experiences; they are God’s legal,
external, and formal declaration that our relationship is restored, and God’s promise to work
all things together for our good.
6. Peace flows from the Hebrew word Shalom, God’s promise that He will work all things
working together for Good.
7. Propitiation is an act that turns away and covers God’s wrath (Romans 3:25 and 1 Cor. 5:7- 1
Cor. 11:25).
8. Christ’s death and resurrection breaks the power of sin, and believer dies with Him and is
raised with Him into a new resurrection life.
9. Christ ransoms believers from Satan that by providing righteousness to believers He removes
the ground for Satan’s accusations. Those accusations used to have power, but now their
force is broken.
10. In union with Christ’s resurrection we are transferred from the old creation and placed in the
new creation.
11. God’s great aim is that through His Son He will bring many sons to glory. To be a Son of
God is the greatest blessing God gives.
12. In union we already possess the blessing of sonship. We are already sons with Him, and God
is already our Father. We cannot become more of son than we already are. At the same time
we have not yet been given our full inheritance as sons
13. Paul indicates union occurs at three different times: 1) in election, 2) in Christ’s life, death,
and resurrection, and 3) by faith, when we believe.
14. Resurrection Life
15. In union with Christ, God recreates believers for the works He has prepared for them (Eph.
2:10).
16. Christ’s is raised with a new resurrection body, as Messiah, and as a reward for his
righteousness, he is given the Spirit without measure. His resurrected humanity is now the
source of spiritual life.
17. The inner man is the heart, the conscience, the pre-functioning being. The outer man is the
body, the members. The inner man is renewed; the outer man is not yet renewed. The inner
man and the outer man are now the two aspects, or facets, of the new man. There are two
dispositions in the new man.
18. The answer is both, because it is a single event; it happen once in union, and it is ongoing
because union with Christ’s life is ongoing.
19. The Law is the Law of Moses, to Moses administration. It is a type looking forward to the
full expression of the Law of Christ in His Kingdom.
20. The content of the Law of Moses and Christ’s Law is very similar in both administrations but
the Law is intensified in Christ’s kingdom.
21. Love is the eschatological fulfillment of the Law. Jesus illustrates it in His life, death, and
resurrection, and His Kingdom is fulfilled in love and Love is the fulfillment of the Law in
Romans 13.
22. No, we have had a radical break with sin and have new life, but we are not yet perfect.
23. He is already raised with Christ; he is already in a place of victory.
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24. He is already raised with Christ; he is already in a place of victory.
25. This is not mainly ethical; rather, Paul wants them to grow in their faith so they understand
the full implications of their salvation in Christ. No, Paul is not perfect. In Philippians 3:8-12
Paul speaks of the ongoing struggle.
Biography
Julian Zugg was born in England and raised in South Africa. In 1986, he moved back to England.
He read Law and qualified as a Barrister (US trial lawyer). He taught Law at Buckingham
University for eight years and was involved in two Reformed Churches and a mission work to
Eastern Europe.
In 2001, he graduated from Reformed Theological Seminary (MDiv. Jackson) and worked as an
assistant/associate minster involved in all areas of pastoral ministry in the Presbyterian Church in
America from 2002-2008. In 2008, he was called as the Director of Theology at Belize
Presbyterian Theological Seminary, Belize, preparing candidates for pastoral ministry in the
Presbyterian Church and other denominations. He is currently the International English Director
for Miami International Seminary, where his duties include teaching, writing, developing, and
supporting MINTS centers in eleven countries.
He has written the following courses for MINTS, available at http://courses.mints.edu/
Acts, Apologetics, Introduction to the Scripture, the Doctrine of the Church, Covenant Theology,
Eschatology, Jonah, Mission, the Synoptic Gospels, Pauline Theology 1, Reformed Worship,
1,2,3 John, The Book of Revelation.
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