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 Watchman Nee

The Normal Christian Life
Chapter 1
The Blood of Christ

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What is the normal Christian life? We do well at the outset to ponder this question. The object of these studies is to show that it is something very different from the life of the average Christian. Indeed a consideration of the written Word of God -- of the Sermon on the Mount for example -- should lead us to ask whether such a life has ever in act been lived upon the earth, save only by the Son of God Himself. But in that last saving clause lies immediately the answer to our question.

The Apostle Paul gives us his own definition of the Christian life in Galations 2:20. It is "no longer I, but Christ". Here he is not stating something special or peculiar -- a high level of Christianity. He is, we believe, presenting God's normal for a Christian, which can be summarized in the words: I live no longer, but Christ lives His life in me.

God makes it quite clear in His Word that He has only one answer to every human need -- His Son, Jesus Christ. In all His dealings with us He works by taking us out of the way and substituting Christ in our place. The Son of God died instead of us for our forgiveness: He lives instead of us for our deliverance. So we can speak of two substitutions -- a Substitute on the Cross who secures our forgiveness and a Substitute within who secures our victory. It will help us greatly, and save us from much confusion, if we keep constantly before us this fact, that God will answer all our questions in one way only, namely, by showing us more of His Son.

Our Dual Problem: Sins and Sin

We shall take now as a starting-point for our study of the normal Christian life that great exposition of it which we find in the first eight chapters of the Epistle to the Romans, and we shall approach our subject from a practical and experimental point of view. It will be helpful first of all to point out a natural division of this section of Romans into two, and to note certain striking differences in the subject-matter of its two parts.

The first eight chapters of Romans form a self-contained unit. The four-and-a-half chapters from 1:1 to 5:11 form the first half of this unit and the three-and-a-half chapters from 5:12 to 8:39 the second half. A careful reading will show us that the subject-matter of the two halves is not the same. For example, in the argument of the first section we find the plural word 'sins' given prominence. In the second section, however, this changed, for while the word 'sins' hardly occurs once, the singular word 'sin' is used again and again and is the subject mainly dealt with. Why is this?

It is because in the first section it is a question of the sins I have committed before God, which are many and can be enumerated, whereas in the second it is a question of sin as a principle working in me. No matter how many sins I commit, it is always the one sin principle that leads to them. I need forgiveness for my sins, but I need also deliverance from the power of sin. The former touches my conscience, the latter my life. I may receive forgiveness for all my sins, but because of my sin I have, even then, no abiding peace of mind.

When God's light first shines into my heart my one cry is for forgiveness, for I realize I have committed sins before Him; but when once I have received forgiveness of sins I make a new discovery, namely, the discovery of sin, and I realize not only that I have committed sins before God but that there is something wrong within. I discover that I have the nature of a sinner. There is an inward inclination to sin, a power within that draws to sin. When that power breaks out I commit sins. I may seek and receive forgiveness, but then I sin once more. So life goes on in a vicious circle of sinning and being forgiven and then sinning again. I appreciate the blessed fact of God's forgiveness, but I want something more than that: I want deliverance. I need forgiveness for what I have done, but I need also deliverance from what I am.

God's Dual Remedy: The Blood and the Cross

Thus in the first eight chapters of Romans two aspects of salvation are presented to us: firstly, the forgiveness of our sins, and secondly, our deliverance from sin. But now, in keeping with this fact, we must notice a further difference.

In the first part of Romans 1 to 8, we twice have reference to the Blood of the Lord Jesus, in chapter 3:25 and in chapter 5:9. In the second, a new idea is introduced in chapter 6:6, where we are said to have been "crucified" with Christ. The argument of the first part gathers round that aspect of the work of the Lord Jesus which is represented by 'the Blood' shed for our justification through "the remission of sins". This terminology is however not carried on into the second section, where the argument centers now in the aspect of His work represented by 'the Cross', that is to say, by our union with Christ in His death, burial and resurrection. This distinction is a valuable one. We shall see that the Blood deals with what we have done, whereas the Cross deals with what we are. The Blood disposes of our sins, while the Cross strikes at the root of our capacity for sin. The latter aspect will be the subject of our consideration in later chapters.

The Problem Of Our Sins

We begin, then, with the precious Blood of the Lord Jesus Christ and its value to us in dealing with our sins and justifying us in the sight of God. This is set forth for us in the following passages:

"All have sinned" (Romans 3:23).

"God commendeth his own love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, shall we be saved from the wrath of God through him" (Romans 5:8,9).

"Being justified freely by his grace through the redemption that is in Christ Jesus: whom God set forth to be a propitiation, through faith, by his blood, to shew his righteousness, because of the passing over of the sins one aforetime, in the forbearance of God; for the shewing, I say, of his righteousness at this present season: that he might himself be just, and the justifier of him that hath faith in Jesus" (Romans 3:24-26).

We shall have reason at a later stage in our study to look closely at the real nature of the fall and the way of recovery. At this point we will just remind ourselves that when sin came in it found expression in an act of disobedience to God (Romans 5:19). Now we must remember that whenever this occurs the thing that immediately follows is guilt.

Sin enters as disobedience, to create first of all a separation between God and man whereby man is put away from God. God can no longer have fellowship with him, for there is something now which hinders, and it is that which is known throughout Scripture as 'sin'. Thus it is first of all God who says, "They are all under sin" (Romans 3:9). Then, secondly, that sin in man, which henceforth constitutes a barrier to his fellowship with God, gives rise in him to a sense of guilt -- of estrangement from God. Here it is man himself who, with the help of his awakened conscience, says, "I have sinned" (Luke 15:18). Nor is this all, for sin also provides Satan with his ground of accusation before God, while our sense of guilt gives him his ground of accusation in our hearts; so that, thirdly, it is 'the accuser of the brethren' (Rev. 12:10) who now says, 'You have sinned'.

To redeem us, therefore, and to bring us back to the purpose of God, the Lord Jesus had to do something about these three questions of sin and of guilt and of Satan's charge against us. Our sins had first to be dealt with, and this was effected by the precious Blood of Christ. Our guilt has to be dealt with and our guilty conscience set at rest by showing us the value of that Blood. And finally the attack of the enemy has to be met and his accusations answered. In the Scriptures the Blood of Christ is shown to operate effectually in these three ways, Godward, manward and Satanward.

There is thus an absolute need for us to appropriate these values of the Blood if we are to go on. This is a first essential. We must have a basic knowledge of the fact of the death of the Lord Jesus as our Substitute upon the Cross, and a clear apprehension of the efficacy of His Blood for our sins, for without this we cannot be said to have started upon our road. Let us look then at these three matters more closely.

The Blood Is Primarily For God

The Blood is for atonement and has to do first with our standing before God. We need forgiveness for the sins we have committed, lest we come under judgment; and they are forgiven, not because God overlooks what we have done but because He sees the Blood. The Blood is therefore not primarily for us but for God. If I want to understand the value of the Blood I must accept God's valuation of it, and if I do not know something of the value set upon the Blood by God I shall never know what its value is for me. It is only as the estimate that God puts upon the Blood of Christ is made known to me by His Holy Spirit that I come into the good of it myself and find how precious indeed the Blood is to me. But the first aspect of it is Godward. Throughout the Old and New Testaments the word 'blood' is used in connection with the idea of atonement, I think over a hundred times, and throughout it is something for God.

In the Old Testament calendar there is one day that has a great bearing on the matter of our sins and that day is the Day of Atonement. Nothing explains this question of sins so clearly as the description of that day. In Leviticus 16 we find that on the Day of Atonement the blood was taken from the sin offering and brought into the Most Holy Place and there sprinkled before the Lord seven times. We must be very clear about this. On that day the sin offering was offered publicly in the court of the tabernacle. Everything was there in full view and could be seen by all. But the Lord commanded that no man should enter the tabernacle itself except the high priest. It was he alone who took the blood and, going into the Most Holy Place, sprinkled it there to make atonement before the Lord. Why? Because the high priest was a type of the Lord Jesus in His redemptive work (Hebrews 9:12,12), and so, in figure, he was the one who did the work. None but he could even draw near to enter in. Moreover, connected with his going in there was but one act, namely, the presenting of the blood to God as something He had accepted, something in which He could find satisfaction. It was a transaction between the high priest and God in the Sanctuary, away from the eyes of the men who were to benefit by it. The Lord required that. The Blood is therefore in the first place for Him.

Earlier even than this there is described in Exodus 12:13 the shedding of the blood of the passover lamb in Egypt for Israel's redemption. This is again, I think, one of the best types in the Old Testament of our redemption. The blood was put on the lintel and on the door-posts, whereas the meat, the flesh of the lamb, was eaten inside the house; and God said: "When I see the blood, I will pass over you". Here we have another illustration of the fact that the blood was not meant to be presented to man but to God, for the blood was put on the lintel and on the door-posts, where those feasting inside the house would not see it.

God Is Satisfied

It is God's holiness, God's righteousness, which demands that a sinless life should be given for man. There is life in the Blood, and that Blood has to be poured out for me, for my sins. God is the One who requires it to be so. God is the One who demands that the Blood be presented, in order to satisfy His own righteousness, and it is He who says: 'When I see the blood', I will pass over you.' The Blood of Christ wholly satisfies God.

Now I desire to say a word at this point to my younger brethren in the Lord, for it is here that we often get into difficulties. As unbelievers we may have been wholly untroubled by our conscience until the Word of God began to arouse us. Our conscience was dead, and those with dead consciences are certainly of no use to God. But later, when we believed, our awakened conscience may have become acutely sensitive, and this can constitute a real problem to us. The sense of sin and guilt can become so great, so terrible, as almost to cripple us by causing us to lose sight of the true effectiveness of the Blood. It seems to us that our sins are so real, and some particular sin may trouble us so many times, that we come to the point where to us our sins loom larger than the Blood of Christ.

Now the whole trouble with us is that we are trying to sense it; we are trying to feel its value and to estimate subjectively what the Blood is for us. We cannot do it; it does not work that way. The Blood is first for God to see. We then have to accept God's valuation of it. In doing so we shall find our valuation. If instead we try to come to a valuation by way of our feelings we get nothing; we remain in darkness. No, it is a matter of faith in God's Word. We have to believe that the Blood is precious to God because He says it is so (1 Peter 1:18,19). If God can accept the Blood as a payment for our sins and as the price of our redemption, then we can rest assured that the debt has been paid. If God is satisfied with the Blood, then the Blood must be acceptable. Our valuation of it is only according to His valuation -- neither more nor less. It cannot, of course, be more, but it must not be less. Let us remember that He is holy and He is righteous, and that a holy and righteous God has the right to say that the Blood is acceptable in His eyes and has fully satisfied Him.

The Blood And The Believer's Access

The Blood has satisfied God; it must satisfy us also. It has therefore a second value that is manward in the cleansing of our conscience. When we come to the Epistle to the Hebrews we find that the Blood does this. We are to have "hearts sprinkled from an evil conscience" (Hebrews 10:22).

This is most important. Look carefully at what it says. The writer does not tell us that the Blood of the Lord Jesus cleanses our hearts, an then stop there in his statement. We are wrong to connect the heart with the Blood in quite that way. It may show a misunderstanding of the sphere in which the Blood operates to pray, 'Lord, cleanse my heart from sin by Thy Blood'. The heart, God says, is "desperately sick" (Jeremiah 17:9), and He must do something more fundamental than cleanse it: He must give us a new one.

We do not wash and iron clothing that we are going to throw away. As we shall shortly see, the 'flesh' is too bad to be cleansed; it must be crucified. The work of God within us must be something wholly new. "A new heart also will I give you, and a new spirit will I put within you" (Ezekiel 36:26).

No, I do not find it stated that the Blood cleanses our hearts. Its work is not subjective in that way, but wholly objective, before God. True, the cleansing work of the Blood is seen here in Hebrew 10 to have reference to the heart, but it is in relation to the conscience. "Having our hearts sprinkled from a evil conscience". What then is the meaning of this?

It means that there was something intervening between myself and God, as a result of which I had an evil conscience whenever I sought to approach Him. It was constantly reminding me of the barrier that stood between myself and Him. But now, through the operation of the precious Blood, something new has been effected before God which has removed that barrier, and God has made that fact known to me in His Word. When that has been believed in and accepted, my conscience is at once cleared and my sense of guilt removed, and I have no more an evil conscience toward God.

Every one of us knows what a precious thing it is to have a conscience void of offense in our dealings with God. A heart of faith and a conscience clear of any and every accusation are both equally essential to us, since they are interdependent. As soon as we find our conscience is uneasy our faith leaks away and immediately we find we cannot face God. In order therefore to keep going on with God we must know the up-to-date value of the Blood. God keeps short accounts, and we are made nigh by the Blood every day, every hour and every minute. It never loses its efficacy as our ground of access if we will but lay hold upon it. When we enter the most Holy Place, on what ground dare we enter but by the Blood?

But I want to ask myself, am I really seeking the way into the Presence of God by the Blood or by something else? What do I mean when I say, 'by the Blood'? I mean simply that I recognize my sins, that I confess that I have need of cleansing and of atonement, and that I come to God on the basis of the finished work of the Lord Jesus. I approach God through His merit alone, and never on the basis of my attainment; never, for example, on the ground that I have been extra kind or patient today, or that I have done something for the Lord this morning. I have to come by way of the Blood every time. The temptation to so many of us when we try to approach God is to think that because God has been dealing with us -- because He has been taking steps to bring us into something more of Himself and has been teaching us deeper lessons of the Cross -- He has thereby set before us new standards, and that only by attaining to these can we have a clear conscience before Him. No! A clear conscience is never based upon our attainment; it can only be based on the work of the Lord Jesus in the shedding of His Blood.

I may be mistaken, but I feel very strongly that some of us are thinking in term such as these: 'Today I have been a little more careful; today I have been doing a little better; this morning I have been reading the Word of God in a warmer way, so today I can pray better!' Or again, 'Today I have had a little difficulty with the family; I began the day feeling very gloomy and moody; I am not feeling too bright now; itseems that there must be something wrong; therefore I cannot approach God.'

What, after all, is your basis of approach to God? Do you come to Him on the uncertain ground of your feeling, the feeling that you may have achieved something for God today? Or is your approach based on something far more secure, namely, the fact that the Blood has been shed, and that God looks on that Blood and is satisfied? Of course, were it conceivably possible for the Blood to suffer any change, the basis of your approach to God might be less trustworthy. But the Blood has never changed and never will. Your approach to God is therefore always in boldness; and that boldness is yours through the Blood and never through your personal attainment. Whatever be your measure of attainment today or yesterday or the day before, as soon as you make a conscious move into the Most Holy Place, immediately you have to take your stand upon the safe and only ground of the shed Blood. Whether you have had a good day or a bad day, whether you have consciously sinned or not, your basis of approach is always the same -- the Blood of Christ. That is the ground upon which you may enter, and there is no other.

As with many other stages of our Christian experience, this matter of access to God has two phases, an initial and a progressive one. The former is presented to us in Ephesians 2 and the latter in Hebrews 10. Initially, our standing with God was secured by the Blood, for we are "made nigh in the blood of Christ" (Eph. 2:13). But thereafter our ground of continual access is still by the Blood, for the apostle exhorts us: "Having therefore...boldness to enter into the holy place by the blood of Jesus...let us draw near" (Heb. 10:19,22). To begin with I was made nigh by the Blood, and to continue in that new relationship I come through the Blood every time. It is not that I was saved on one basis and that I now maintain my fellowship on another. You say, 'That is very simple; it is the A.B.C. of the Gospel.' Yes, but the trouble with many of us is that we have moved away from the A.B.C. We have thought we had progressed and so could dispense with it, but we can never do so. No, my initial approach to God is by the Blood, and every time I come before Him it is the same. Right to the end it will always and only be on the ground of the Blood.

This does not mean at all that we should live a careless life, for we shall shortly study another aspect of the death of Christ which shows us that anything but that is contemplated. But for the present let us be satisfied with the Blood, that it is there and that it is enough.

We may be weak, but looking at our weakness will never make us strong. No trying to feel bad and doing penance will help us to be even a little holier. There is no help there, so let us be bold in our approach because of the Blood: 'Lord, I do not know fully what the value of the Blood is, but I know that the Blood has satisfied Thee; so the Blood is enough for me, and it is my only plea. I see now that whether I have really progressed, whether I have really attained to something or not, is not the point. Whenever I come before Thee, it is always on the ground of the precious Blood. Then our conscience is really clear before God. No conscience could ever be clear apart from the Blood. It is the Blood that gives us boldness.

"No more conscience of sins": these are tremendous words of Hebrews 10:2. We are cleansed from every sin; and we may truly echo the words of Paul: "Blessed is the man to whom the Lord will not reckon sin" (Romans 4:8).

Overcoming The Accuser

In view of what we have said we can now turn to face the enemy, for there is a further aspect of the Blood which is Satanward. Satan's most strategic activity in this day is as the accuser of the brethren (Rev. 12:10) and it is as this that our Lord confronts him with His special ministry as High Priest "through his own blood" (Hebrews 9:12).

How then does the Blood operate against Satan? It does so by putting God on the side of man against him. The Fall brought something into man which gave Satan a footing within him, with the result that God was compelled to withdraw Himself. Man is now outside the garden -- beyond reach of the glory of God (Romans 3:23) -- because he is inwardly estranged from God. Because of what man has done, there is something in him which, until it is removed, renders God morally unable to defend him. But the Blood removes that barrier and restores man to God and God to man. Man is in favour now, and because God is on his side he can face Satan without fear.

You remember that verse in John's first Epistle -- and this is the translation of it I like best: "The blood of Jesus his Son cleanses us from every sin"[1] It is not exactly "all sin" in the general sense, but every sin, every item. What does it mean? Oh, it is a marvelous thing! God is the light, and as we walk in the light with Him everything is exposed and open to that light, so that God can see it all -- and yet the Blood is able to cleanse from every sin. What a cleansing! It is not that I have not a profound knowledge of myself, nor that God has not a perfect knowledge of me. It is not hat I try to hide something nor that God tries to overlook something. No, it is that He is in the light and I too am in the light, and that there the precious Blood cleanses me from every sin. The Blood is enough for that!

Some of us, oppressed by our own weakness, may at times have been tempted to think that there are sins which are almost unforgivable. Let us remember the word: "The blood of Jesus Christ his Son cleanses us from every sin." Big sins, small sins, sins which may be very black and sins which appear to be not so black, sins which I think can be forgiven and sins which seem unforgivable, yes, all sins, conscious or unconscious, remembered or forgotten, are included in those words: "every sin". "The blood of Jesus his Son cleanses us from every sin", and it does so because in the first place it satisfies God.

Since God, seeing all our sins in the light, can forgive them on the basis of the Blood, what ground of accusation has Satan? Satan may accuse us before Him, but, "If God is for us, who is against us?" (Romans 8:31). God points him to the Blood of His dear Son. It is the sufficient answer against which Satan has no appeal. "Who shall lay anything to the charge of God's elect? It is God that justifieth; who is he that shall condemn? It is Christ Jesus that died, yea rather, that was raised from the dead, who is at the right hand of God, who also maketh intercession for us" (Romans 8:33,34).

So here again our need is to recognize the absolute sufficiency of the precious Blood. "Christ having come a high priest...through his own blood, entered in once for all into the holy place, having obtained eternal redemption" (Hebrews 9:11,12). He was Redeemer once. He has been High Priest and Advocate for nearly two thousand years. He stands there in the presence of God, and "he is the propitiation for our sins" (1 John 2:1,2). Note the words of Hebrews 9:14: "How much more shall the blood of Christ..." They underline the sufficiency of His ministry. It is enough for God.

What then of our attitude to Satan? This is important, for he accuses us not only before God but in our own conscience also. 'You have sinned, and you keep on sinning. You are weak, and God can have nothing more to do with you.' This is his argument. And our temptation is to look within and in self-defense to try to find in ourselves, in our feelings or our behavior, some ground for believing that Satan is wrong. Alternatively we are tempted to admit our helplessness and, going to the other extreme, to yield to depression and despair. Thus accusation becomes one of the greatest and most effective of Satan's weapons. He points to our sins and seeks to charge us with them before God, and if we accept his accusations we go down immediately.

Now the reason why we so readily accept his accusations is that we are still hoping to have some righteousness of our own. The ground of our expectation is wrong. Satan has succeeded in making us look in the wrong direction. Thereby he wins his point, rendering us ineffective. But if we have learned to put no confidence in the flesh, we shall not wonder if we sin, for the very nature of the flesh is to sin. Do you understand what I mean? It is because we have not come to appreciate our true nature and to see how helpless we are that we still have some expectation in ourselves, with the result that, when Satan comes along and accuses us, we go down under it.

God is well able to deal with our sins; but He cannot deal with a man under accusation, because such a man is not trusting in the Blood. The Blood speaks in his favour, but his is listening instead to Satan. Christ is our Advocate but we, the accused, side with the accuser. We have not recognized that we are unworthy of anything but death; that, as we shall shortly see, we are only fit to be crucified anyway. We have not recognized that it is God alone that can answer the accuser, and that in the precious Blood He has already done so.

Our salvation lies in looking away to the Lord Jesus and in seeing that the Blood of the Lamb has met the whole situation created by our sins and has answered it. That is the sure foundation on which we stand. Never should we try to answer Satan with our good conduct but always with the Blood. Yes, we are sinful, but, praise God! the Blood cleanses us from every sin. God looks upon the Blood whereby His Son has met the charge, and Satan has no more ground of attack. Our faith in the precious Blood and our refusal to be moved from that position can alone silence his charges and put him to flight (Romans 8:33,34); and so it will be, right on to the end (Revelation 12:11). Oh, what an emancipation it would be if we saw more of the value of God's eyes of the precious Blood of His dear Son!

 2008/3/19 12:44









 Re: Watchman Nee

"....Now the whole trouble with us is that we are trying to sense it; we are trying to feel its value and to estimate subjectively what the Blood is for us. We cannot do it; it does not work that way. The Blood is first for God to see. We then have to accept God's valuation of it. In doing so we shall find our valuation....."

 2008/3/19 14:45









 Re: Watchman Nee

At first I didn't understand the importance of the quote you'd pulled out so I had to read it in the proper context. How precious is Brother Nee! No, no. How sweet is the aroma of Christ in him! I must keep on reading. Thanks for posting this brother/sister.

Quote:
If instead we try to come to a valuation by way of our feelings we get nothing; we remain in darkness. No, it is a matter of faith in God's Word. We have to believe that the Blood is precious to God because He says it is so (1 Peter 1:18,19).



Quote:
What, after all, is your basis of approach to God? Do you come to Him on the uncertain ground of your feeling, the feeling that you may have achieved something for God today? Or is your approach based on something far more secure, namely, the fact that the Blood has been shed, and that God looks on that Blood and is satisfied?



Where is our boldness, our importunity, our sufficiency?

 2008/3/19 15:57









 Re:

Quote:

NotMe wrote:
At first I didn't understand the importance of the quote you'd pulled out so I had to read it in the proper context. How precious is Brother Nee! No, no. How sweet is the aroma of Christ in him! I must keep on reading. Thanks for posting this brother/sister.

Quote:
If instead we try to come to a valuation by way of our feelings we get nothing; we remain in darkness. No, it is a matter of faith in God's Word. We have to believe that the Blood is precious to God because He says it is so (1 Peter 1:18,19).



Quote:
What, after all, is your basis of approach to God? Do you come to Him on the uncertain ground of your feeling, the feeling that you may have achieved something for God today? Or is your approach based on something far more secure, namely, the fact that the Blood has been shed, and that God looks on that Blood and is satisfied?



Where is our boldness, our importunity, our sufficiency?



Amen, Watchman Nee has a wonderful way of breaking it down. We know their is great value in the blood, more than we could ever know. All we know is, is that there is great value and we can only go by what the word says with our finite minds.

All the Isrealites knew was that when the blood was put on the lintel and on the door-posts He would pass over. They knew there was that much value and that was all they needed to know.

 2008/3/19 16:40









 Re: Chapter 2- The Cross of Christ

Watchman Nee
The Normal Christian Life
Chapter 2
The Cross of Christ


We have seen that Romans 1 to 8 falls into two sections, in the first of which we are shown that the Blood deals with what we have done, while in the second we shall see that the Cross[2] deals with what we are. We need the Blood for forgiveness; we need also the Cross for deliverance. We have dealt briefly above with the first of these two and we shall move on now to the second; but before we do so we will look for a moment at a few more features of this passage which serve to emphasize the difference in subject matter and argument between the two halves.

Some Further Distinctions

Two aspects of the resurrection are mentioned in the two sections, in chapters 4 and 6. In Romans 4:25 the resurrection of the Lord Jesus is mentioned in relation to our justification: "Jesus our Lord...was delivered up for our trespasses, and was raised for our justification." Here the matter in view is that of our standing before God. But in Romans 6:4 the resurrection is spoken of as imparting to us new life with a view to a holy walk: "That like as Christ was raised from the dead...so we also might walk in newness of life." Here the matter before us is behaviour.

Again, peace is spoken of in both sections, in the fifth and eighth chapters. Romans 5 tells of peace with God which is the effect of justification by faith in His Blood: "Being therefore justified by faith, we have peace with God through our Lord Jesus Christ." (5:1mg.) This means that, now that I have forgiveness of sins, God will no longer be a cause of dread and trouble to me. I who was an enemy to God have been "reconciled...through the death of his Son" (5:10). I very soon find, however, that I am going to be a great cause of trouble to myself. There is still unrest within, for within me there is something that draws me to sin. There is peace with God, but there is no peace with myself. There is in fact civil war in my own heart. This condition is well depicted in Romans 7 where the flesh and the spirit are seen to be in deadly conflict within me. But from this the argument leads in chapter 8 to the inward peace of a walk in the Spirit. "The mind of the flesh is death", because it "is enmity against God", "but the mind of the spirit is life and peace" (Romans 8:6,7).

Looking further still we find that the first half of the section deals generally speaking with the question of justification (see, for example, Romans 3:24-26; 4:5,25), while the second half has as its main topic the corresponding question of sanctification (see Rom. 6:19,22). When we know the precious truth of justification by faith we still know only half of the story. We still have only solved the problem of our standing before God. As we go on, God has something more to offer us, namely, the solution of the problem of our conduct, and the development of thought in these chapters serves to emphasize this. In each case the second step follows from the first, and if we know only the first then we are still leading a sub-normal Christian life. How then can we live a normal Christian life? How do we enter in? Well, of course, initially we must have forgiveness of sins, we must have justification, we must have peace with God: these are our indispensable foundation. But with that basis truly established through our first act of faith in Christ, it is yet clear from the above that we must move on to something more.

So we see that objectively the Blood deals with our sins. The Lord Jesus has borne them on the Cross for us as our Substitute and has thereby obtained for us forgiveness, justification and reconciliation. But we must now go a step further in the plan of God to understand how He deals with the sin principle in us. The Blood can wash away my sins, but it cannot wash away my 'old man'. It needs the Cross to crucify me. The Blood deals with the sins, but the Cross must deal with the sinner.

You will scarcely find the word 'sinner' in the first four chapters of Romans. This is because there the sinner himself is not mainly in view, but rather the sins he has committed. The word 'sinner' first comes into prominence only in chapter 5, and it is important to notice how the sinner is there introduced. In that chapter a sinner is said to be a sinner because he is born a sinner; not because he has committed sins. The distinction is important. It is true that often when a Gospel worker wants to convince a man in the street that he is a sinner, he will use the favourite verse Romans 3:23, where it says that "all have sinned"; but this use of the verse is not strictly justified by the Scriptures. Those who so use it are in danger or arguing the wrong way round, for the teaching of Romans is not that we are sinners because we commit sins, but that we sin because we are sinners. We are sinners by constitution rather than by action. As Romans 5:19 expresses it: "Through the one man's disobedience the man were made (or 'constituted') sinners".

How were we constituted sinners? By Adam's disobedience. We do not become sinners by what we have done but because of what Adam has done and has become. I speak English, but I am not thereby constituted on Englishman. I am in fact a Chinese. So chapter 3 draws our attention to what we have done -- "all have sinned" -- but it is not because we have done it that we become sinners.

I once asked a class of children. 'Who is a sinner?' and their immediate reply was, 'One who sins'. Yes, one who sins is a sinner, but the fact that he sins is merely the evidence that he is already a sinner; it is not the cause. One who sins is a sinner, but it is equally true that one who does not sin, if he is of Adam's race, is a sinner too, and in need of redemption. Do you follow me? There are bad sinners and there are good sinners, there are moral sinners and there are corrupt sinners, but they are all alike sinners. We sometimes think that if only we had not done certain things all would be well; but the trouble lies far deeper than in what we do: it lies in what we are. A Chinese may be born America and be unable to speak Chinese at all, but he is a Chinese for all that, because he was born a Chinese. It is birth that counts. So I am a sinner not of my behaviour but of my heredity, my parentage. I am not a sinner because I sin, but I sin because I come of the wrong stock. I sin because I am a sinner.

We are apt to think that what we have done is very bad, but that we ourselves are not so bad. God is taking pains to show us that we ourselves are wrong, fundamentally wrong. The root trouble is the sinner; he must be dealt with. Our sins are dealt with by the Blood, but we ourselves are dealt with by the Cross. The Blood procures our pardon for what we have done; the Cross procures our deliverance from what we are.

Man's State By Nature

We come therefore to Romans 5:12-21. In this great passage, grace is brought into contrast with sin and the obedience of Christ is set against the disobedience of Adam. It is placed at the beginning of the second section of Romans (5:12 to 8:39) with which we shall now be particularly concerned, and its argument leads to a conclusion which lies at the foundation of our further meditations. What is that conclusion? It is found in verse 19 already quoted: "For as through the one man's disobedience the many were made sinners, even so through the obedience of the one shall the many be made righteous." Here the Spirit of God is seeking to show us first what we are, and then how we came to be what we are.

At the beginning of our Christian life we are concerned with our doing, not with our being; we are distressed rather by what we have done than by what we are. We think that if only we could rectify certain things we should be good Christians, and we set out therefore to change our actions. But the result is not what we expected. We discover to our dismay that it is something more than just a case of trouble on the outside -- that there is in fact more serious trouble on the inside. We try to please the Lord, but find something within that does not want to please Him. We try to be humble, but there is something in our very being that refuses to be humble. We try to be loving, but inside we feel most unloving. We smile and try to look very gracious, but inwardly we feel decidedly ungracious. The more we try to rectify matters on the outside the more we realize how deep-seated the trouble is within. Then we come to the Lord and say, 'Lord, I see it now! Not only what I have done is wrong; I am wrong.'

The conclusion of Romans 5:19 is beginning to dawn upon us. We are sinners. We are members of a race of people who are constitutionally other than what God intended them to be. By the Fall a fundamental change took place in the character of Adam whereby he became a sinner, one constitutionally unable to please God; and the family likeness which we all share is no merely superficial one but extends to our inward character also. We have been "constituted sinners". How did this come about? "By the disobedience of one", says Paul. Let me try to illustrate this.

My name is Nee. It is a fairly common Chinese name. How did I come by it? I did not choose it. I did not go through the list of possible Chinese names and select this one. That my name is Nee is in fact not my doing at all, and, moreover, nothing I can do can alter it. I am a Nee because my father was a Nee, and my father was a Nee because my grandfather was a Nee. If I act like a Nee I am a Nee, and if I act unlike a Nee I am still a Nee. If I become President of the Chinese Republic I am a Nee, or if I become a beggar in the street I am still a Nee. Nothing I do or refrain from doing will make me other than a Nee.

We are sinners not because of ourselves but because of Adam. It is not because I individually have sinned that I am a sinner but because I was in Adam when he sinned. Because by birth I come of Adam, therefore I am a part of him. What is more, I can do nothing to alter this. I cannot by improving my behaviour make myself other than a part of Adam and so a sinner.

In China I was once talking in this strain and remarked, 'We have all sinned in Adam'. A man said, 'I don't understand', so I sought to explain it in this way. 'All Chinese trace their descent from Huang-ti', I said. 'Over four thousand years ago he had a war with Si-iu. His enemy was very strong, but nevertheless Huang-ti overcame and slew him. After this Huang-ti founded the Chinese nation. Four thousand years ago therefore our nation was founded by Huang-ti. Now what would have happened if Huang-ti had not killed his enemy, but had been himself killed instead? Where would you be now?' 'There would be no me at all', he answered. 'Oh, no! Huang-ti can die his death and you can live your life.' 'Impossible!' he cried, 'If he had died, then I could never have lived, for I have derived my life from him.'

Do you see the oneness of human life? Our life comes from Adam. If your great-grandfather had died at the age of three, where would you be? You would have died in him! Your experience is bound up with his. Now in just the same way the experience of every one of us is bound up with that of Adam. None can say, 'I have not been in Eden' for potentially we all were there when Adam yielded to the serpent's words. So we are all involved in Adam's sin, and by being born "in Adam" we receive from him all that he became as a result of his sin -- that is to say, the Adam-nature which is the nature of a sinner. We derive our existence from him, and because his life became a sinful life, a sinful nature, therefore the nature which we derive from him is also sinful. So, as we have said, the trouble is in our heredity, not in our behaviour. Unless we can change our parentage there is no deliverance for us.

But it is in this very direction that we shall find the solution of our problem, for that is exactly how God has dealt with the situation.
As In Adam So In Christ

In Romans 5:12 to 21 we are not only told something about Adam; we are told also something about the Lord Jesus. "As through the one man's disobedience the many were made sinners, even so through the obedience of the one shall the many be made righteous." In Adam we receive everything that is of Adam; in Christ we receive everything that is of Christ.

The terms 'in Adam' and 'in Christ' are too little understood by Christians, and, at the risk of repetition, I wish again to emphasize by means of an illustration the hereditary and racial significance of the term 'in Christ'. This illustration is to be found in the letter to the Hebrews. Do you remember that in the earlier part of the letter the writer is trying to show that Melchizedek is greater than Levi? You recall that the point to be proved is that the priesthood of Christ is greater than the priesthood of Aaron who was of the tribe of Levi. Now in order to prove that, he has first to prove that the priesthood of Melchizedek is greater than the priesthood of Levi, for the simple reason that the priesthood of Christ is "after the order of Melchizedek" (Heb. 7:14-17), while that of Aaron is, of course, after the order of Levi. If the writer can demonstrate to us that Melchizedek is greater than Levi, then he has made his point. That is the issue, and he proves it in a remarkable way.

He tells us in Hebrews chapter 7 that one day Abraham, returning from the battle of the kings (Genesis 14), offered a tithe of his spoils to Melchizedek and received from him a blessing. Inasmuch as Abraham did so, Levi is therefore of less account than Melchizedek. Why? Because the fact that Abraham offered tithes to Melchizedek. But if that is true, then Jacob also 'in Abraham' offered to Melchizedek, which in turn means that Levi 'in Abraham' offered to Melchizedek. It is evident that the lesser offers to the greater (Hebrews 7:7). So Levi is less in standing than Melchizedek, and therefore the priesthood of Aaron is inferior to that of the Lord Jesus. Levi at the time of the battle of the kings was not yet even thought of. Yet he was "in the loins of his father" Abraham, and, "so to say, through Abraham", he offered (Hebrews 7:9,10).

Now his is the exact meaning of 'in Christ'. Abraham, as the head of the family of faith, includes the whole family in himself. When he offered to Melchizedek, the whole family offered in him to Melchizedek. They did not offer separately as individuals, but they were in him, and therefore in making his offering he included with himself all his seed.

So we are presented with a new possibility. In Adam all was lost. Through the disobedience of one man we were all constituted sinners. By him sin entered and death through sin, and throughout the race sin has reigned unto death from that day on. But now a ray of light is cast upon the scene. Through the obedience of Another we may be constituted righteous. Where sin abounded grace did much more abound, and as sin reigned unto death, even so may grace reign through righteousness unto eternal life by Jesus Christ our Lord (Romans 5:19-21). Our despair is in Adam; our hope is in Christ.

The Divine Way of Deliverance

God clearly intends that this consideration should lead to our practical deliverance from sin. Paul makes this quite plain when he opens chapter 6 of his letter with the question: "Shall we continue in sin?" His whole being recoils at the very suggestion. "God forbid!", he exclaims. How could a holy God be satisfied to have unholy, sin-fettered children? And so "how shall we any longer live therein?" (Romans 6:1,2). God has surely therefore made adequate provision that we should be set free from sin's dominion.

But here is our problem. We were born sinners; how then can we cut off our sinful heredity? Seeing that we were born in Adam, how can we get out of Adam? Let me say at once, the Blood cannot take us out of Adam. There is only one way. Since we came in by birth we must go out by death. To do away with our sinfulness we must do away with our life. Bondage to sin came by birth; deliverance from sin comes by death -- and it is just this way of escape that God has provided. Death is the secret of emancipation. "We...died to sin" (Romans 6:2).

But how can we die? Some of us have tried very hard to get rid of this sinful life, but we have found it most tenacious. What is the way out? It is not by trying to kill ourselves, but by recognizing that God has dealt with us in Christ. This is summed up in the apostle's next statement: "All we who were baptized into Christ Jesus were baptized into his death" (Romans 6:3).

But if God has dealt with us 'in Christ Jesus' then we have got to be in Him for this to become effective, and that now seems just as big a problem. How are we to 'get into' Christ? Here again God comes to our help. We have in fact no way of getting in, but, what is more important, we need not try to get in, for we are in. What we could not do for ourselves God has done for us. He has put us into Christ. Let me remind you of I Corinthians 1:30. I think that is one of the best verses of the whole New Testament: 'Ye are in Christ'. How? "Of him (that is, 'of God') are ye in Christ." Praise God! it is not left to us either to devise a way of entry or to work it out. We need not plan how to get in. God has planned it; and He has not only planned it but He has also performed it. 'Of him are ye in Christ Jesus'. We are in; therefore we need not try to get in. It is a Divine act, and it is accomplished.

Now if this is true, certain things follow. In the illustration from Hebrews 7 which we considered above we saw that 'in Abraham' all Israel -- and therefore Levi who was not yet born -- offered tithes to Melchizedek. They did not offer separately and individually, but they were in Abraham when he offered, and his offering included all his seed. This, then, is a true figure of ourselves as 'in Christ'. When the Lord Jesus was on the Cross all of us died -- not individually, for we had not yet been born -- but, being in Him, we died in Him. "One died for all, therefore all died" (2 Cor. 5:14). When He was crucified all of us were crucified.

Many a time when preaching in the villages of China one has to use very simple illustrations for deep Divine truth. I remember once I took up a small book and put a piece of paper into it, and I said to those very simple ones, 'Now look carefully. I take a piece of paper. It has an identity of its own, quite separate from this book. Having no special purpose for it at the moment I put it into the book. Now I do something with the book. I post it to Shanghai. I do not post the paper, but the paper has been put into the book. Then where is the paper? Can the book go to Shanghai and the paper remain here? Can the paper have a separate destiny from the book? No! Where the book goes the paper goes. If I drop the book in the river the paper goes too, and if I quickly take it out again I recover the paper also. Whatever experience the book goes through the paper goes through with it, for it is in the book.'

"Of him are ye in Christ Jesus." The Lord God Himself has put us in Christ, and in His dealing with Christ God has dealt with the whole race. Our destiny is bound up with His. What He has gone through we have gone through, for to be 'in Christ' is to have been identified with Him in both His death and resurrection. He was crucified: then what about us? Must we ask God to crucify us? Never! When Christ was crucified we were crucified; and His crucifixion is past, therefore ours cannot be future. I challenge you to find one text in the New Testament telling us that our crucifixion is in the future. All the references to it are in the Greek aorist, which is the 'once-for-all' tense, the 'eternally past' tense. (See: Romans 6:6; Galations 2:20; 5:24; 6:14). And just as no man could ever commit suicide by crucifixion, for it were a physical impossibility to do so, so also, in spiritual terms, God does not require us to crucify ourselves. We were crucified when He was crucified, for God put us there in Him. That we have died in Christ is not merely a doctrinal position, it is an eternal fact.

His Death and Resurrection Representative and Inclusive

The Lord Jesus, when He died on the Cross, shed His Blood, thus giving His sinless life to atone for our sin and to satisfy the righteousness and holiness of God. To do so was the prerogative of the Son of God alone. No man could have a share in that. The Scripture has never told us that we shed our blood with Christ. In His atoning work before God He acted alone; no other could have a part. But the Lord did not die only to shed His Blood: He died that we might die. He died as our Representative. In His death He included you and me.

We often use the terms 'substitution' and 'identification' to describe these two aspects of the death of Christ. Now many a time the use of the word 'identification' is good. But identification would suggest that the thing begins from our side: that I try to identify myself with the Lord. I agree that the word is true, but it should be used later on. It is better to begin with the fact that the Lord included me in His death. It is the 'inclusive' death of the Lord which puts me in a position to identify myself, not that I identify myself in order to be included. It is God's inclusion of me in Christ that matters. It is something God has done. For that reason those two New Testament words "in Christ" are always very dear to my heart.

The death of the Lord Jesus is inclusive. The resurrection of the Lord Jesus is alike inclusive. We have looked at the first chapter of I Corinthians to establish the fact that we are "in Christ Jesus". Now we will go to the end of the same letter to see something more of what this means. In I Corinthians 15:45,47 two remarkable names or titles are used of the Lord Jesus. He is spoken of there as "the last Adam" and He is spoken of too as "the second man". Scripture does not refer to Him as the second Adam but as "the last Adam"; nor does it refer to Him as the last Man, but as "the second man". The distinction is to be noted, for it enshrines a truth of great value.

As the last Adam, Christ is the sum total of humanity; as the second Man He is the Head of a new race. So we have here two unions, the one relating to His death and the other to His resurrection. In the first place His union with the race as "the last Adam" began historically at Bethlehem and ended at the cross and the tomb. In it He gathered up into Himself all that was in Adam and took it to judgment and death. In the second place our union with Him as "the second man" begins in resurrection and ends in eternity -- which is to say, it never ends -- for, having in His death done away with the first man in whom God's purpose was frustrated, He rose again as Head of a new race of men, in whom that purpose shall be fully realized.

When therefore the Lord Jesus was crucified on the cross, He was crucified as the last Adam. All that was in the first Adam was gathered up and done away in Him. We were included there. As the last Adam He wiped out the old race; as the second Man He brings in the new race. It is in His resurrection that He stands forth as the second Man, and there too we are included. "For if we have become united with him by the likeness of his death, we shall be also by the likeness of his resurrection" (Romans 6:5). We died in Him as the last Adam; we live in Him as the second Man. The Cross is thus the power of God which translates us from Adam to Christ.

 2008/3/20 5:11









 Re:

Is anyone else getting anything out of this?

I'm still soaking it in. The first chapter deals with the blood. God sees the blood only when we stand before Him. We cannot go by how we feel or by our own merit. Just as the blood was put on the lintel and the door-post God said He would pass over. The blood is for Him to see not us so we do not have to deal with our adversary the devil who accuses us.

Chapter two: The Cross

We are not sinners because we sin but we sin because we are sinners and we have to die to our old man.The cross deals with our old man, while the blood deals with our sins. We do not try to stop sinning because in our old man we are sinners so we have to die to the old man and that is the work of the cross.

Atleast that's what I got out of it so far.

He said he deals with the issue of sin in the life of a christian further on.

 2008/3/20 11:51
PaulWest
Member



Joined: 2006/6/28
Posts: 3405
Dallas, Texas

 Re:

Psalm 18,

I would like to thank you for posting these sections. I read something in thread you posted in a few days ago...and the Lord gave me a victorious revelation on something I've been struggling with and confused over for years. I would like to take this opportunity to thank you. God used you so mightily...and you don't even realize it. Please tell me, the article you posted by Nee - "Our Life" - where did you get it from?

I am staggering by something I read in it.

Brother Paul


_________________
Paul Frederick West

 2008/3/20 12:22Profile
davym
Member



Joined: 2007/5/22
Posts: 319


 Re:

I've also been mightily blessed by this.

Thanks for posting.

As I see it, the Blood is for our sins and the Cross is for our sin nature i.e. the root. To live is to be in Christ and the Blood covers our sins enabling fellowship with God. I really enjoyed the discussion about the [b]value[/b] of the Blood!

Brother Paul, I also read the article posted about living in Christ. Should maybe add it to this thread for completeness.

I'm going to read all three again to try and get a better grasp. Mind blowing stuff and a real help to our walk.

Many thanks again.

David


_________________
David

 2008/3/20 12:40Profile
PaulWest
Member



Joined: 2006/6/28
Posts: 3405
Dallas, Texas

 Re:

Quote:
Brother Paul, I also read the article posted about living in Christ. Should maybe add it to this thread for completeness.



Amen! This is the article:


Scripture Reading: Col. 3:4; Phil. 1:21; Gal. 2:20
I. CHRIST OUR LIFE
Many Christians have a wrong concept about the Lord Jesus. They think that the Lord set up a good pattern for us while He was on earth and that we should imitate this pattern. It is true that the Bible charges us to imitate the Lord (Rom. 15:5; 1 Cor. 11:1; etc.). But the Bible does not tell us to do this by ourselves. There is something we must see before we can imitate Him. Many people want to imitate the Lord, but they repeatedly fail. They regard the Lord like they regard good Chinese calligraphy, something to be copied stroke by stroke. They do not realize how frail man is and that no fleshly energy could give man enough strength to imitate Him.

Some Christians think that they can ask the Lord to empower them simply because the Bible says, "I am able to do all things in Him who empowers me" (Phil. 4:13). They feel that there are many things that need to be done, many biblical precepts that need to be obeyed, and many examples of the Lord that need to be imitated. They also feel that none of this can be done unless they have more power. Therefore, they ask the Lord for power. They think that if the Lord would only give them the power, they would be able to do all things. Many people just wait and hope daily for the Lord to give them the power to conduct their activities.

It is true that we need to look to the Lord for power. But in addition to asking for power, we need to see something further. Without seeing this one thing, we will not always have the power, even though we may be looking to the Lord. We can pray to the Lord every day for power. But sometimes the Lord answers such prayer, and sometimes He does not. To some people this means that they can do all things when He empowers them and that they can do nothing when He does not empower them. This is precisely the reason so many Christians fail again and again. We have to ask the Lord to empower us. But if we take this as an isolated commandment or as the only way, we will fail.

The fundamental relationship between Christ and us is conveyed in the words Christ our life. We can imitate the Lord only because He has become our life. We can ask Him for strength only because He has become our life. There is no way to imitate Him or be empowered by Him unless we understand the meaning of Christ our life. Hence we must first understand, see, and grasp the secret of Christ our life before we can imitate Him or ask Him for strength.

Colossians 3:4 says, "Christ our life." Philippians 1:21 says, "For to me, to live is Christ." This shows us that the way to victory is for Christ to be our life. Victory is, "For to me, to live is Christ." If a Christian does not know what is meant by Christ our life, and what is meant by for to me, to live is Christ, he will not experience the Lord's life on earth; he will not be able to follow the Lord, to experience victory in Him, or to proceed on the course before him.

II. FOR TO ME, TO LIVE IS CHRIST
There are many Christians who have greatly misunderstood Philippians 1:21. When Paul said, "For to me, to live is Christ," he was stating a fact. They think for to me, to live is Christ is a goal or a hope. But Paul did not say that his goal was to live Christ. Paul was saying, "I live because I have Christ; I cannot live without Him." This was a fact in him, not a goal he was seeking. It was the secret to his living, not the hope he was cherishing. His living was Christ. For him to live was for Christ to live.

Galatians 2:20 is a very familiar verse to many Christians. But many misunderstand it more than they misunderstand Philippians 1:21. They have made Galatians 2:20 their goal, praying with aspiration and hoping they will reach the state when "it is no longer I who live, but it is Christ who lives in me." Each time this verse is read, they are full of aspiration. Many people pray, fast, and hope that one day they will be crucified with Christ and reach the state when "it is no longer I who live, but it is Christ who lives in me." Galatians 2:20 has become their goal and their hope.

According to our experience, no one with such a hope ever reaches his goal. If you make it your goal and hope to attain such a state, if you aspire to be crucified, that is, to no longer be the one who lives but instead to have Christ living in you, you will wait forever before seeing your aspiration fulfilled, because you are hoping for something that is impossible to achieve.

God has given us a wonderful gift of grace. There is a way. Those who fail can overcome; those who are unclean can be clean; those who are worldly can be holy; those who are earthly can be heavenly; and those who are carnal can be spiritual. This is not a goal, but a way. This way lies in the life of substitution. Just as we found a vicarious death in the Lord's grace, we also can find a vicarious living in Him. On the cross the Lord bore our sins. Through His death we were spared death. Our sins were forgiven, and we were spared judgment. Similarly, Paul tells us that we are spared of our living through the Lord living in us. The implication is simple: Since He lives in us, we no longer need to live. Just as He died once for us on the cross, today He is living for us and in us. Paul did not say, "I hope that I will not live. I hope that I will allow Him to live." Instead, he was saying, "I no longer live anymore. He is the One who is living." "It is no longer I who live, but it is Christ who lives in me." This is the secret to victory. This is the way to be victorious.

The day we heard that we did not need to die, we embraced that word as the gospel. Similarly, it should also be a day of the gospel to us when we hear that we do not need to live. I hope that the new believers will pray much for God's enlightenment and will see that Christ lives in us and that we no longer need to live by ourselves.

Unless we see this, maintaining a testimony or living the Christian life is a great burden. It is a great burden to fight temptation, to bear the cross, or to obey God's will. Many believers feel that it is very hard to maintain the Christian life. Daily they try, yet daily they sigh. Daily they struggle, yet daily they fail. Every day they try to maintain their testimony, yet every day they bring shame to the Lord. Many people do not have the strength to reject sin, yet they feel guilty when they do not reject it. They feel condemned when they lose their temper, yet they cannot be patient. They feel sorry for hating others, yet they have no strength to love. Many people are exhausted from trying to live the Christian life. They feel that the Christian life is like climbing a hill with a heavy burden on their back; they can never reach the top. Before they were saved, they had the burden of sin on their back. Now that they have believed in the Lord, they have the burden of holiness on their back. They exchange one burden for another, and the new one is just as tiresome and burdensome as the old one.

This experience clearly shows that they are practicing the Christian life in a wrong way. Paul said, "It is no longer I who live, but it is Christ who lives in me." This is the secret of Christian living. It is the Lord in you who is living the Christian life, not you living it by yourself. If you live the Christian life by yourself, endurance will be a suffering to you, as will love, humility, and bearing the cross. But if Christ lives in you, endurance will be a joy; so will love, humility, and bearing the cross.

Brothers and sisters, you may be tired of trying to live the Christian life. You may feel that the Christian life is consuming you and binding you. But if you see that you no longer need to live, you will agree that this is a great gospel to you. Every Christian can be spared such a wearisome living. This is a great gospel! You no longer have to exert so much effort trying to be a Christian. You no longer have to bear such a heavy burden for your Christian life! You can say, "In the past I heard the gospel which told me that I could be spared death. Thank God, I no longer need to die. Today I am tired and weary of living. God says that I can be spared living. Thank God, I no longer need to struggle to live."

It is, of course, a suffering for us to die. But it is equally a suffering for us to live before God. We have no idea what God's holiness is all about. We do not know what love is and what the cross is. For men like us to try to live unto God is indeed an unbearable burden. The more we try to live, the more we sigh and suffer. It is a big struggle to labor and strive to live the Christian life. In fact, it is altogether impossible for us to do it. We could never satisfy God's demands. Some people always have a bad temper. Others can never be humble; they are always proud. For a proud person to try to live in God's presence and act humbly every day is a very wearisome and tiring task. Paul was a weary and worn-out Christian in Romans 7. He said, "For to will is present with me, but to work out the good is not" (v. 18). Every day he willed, but every day he failed. This is why he could only sigh, "Wretched man that I am!" (v. 24). Actually, being a Christian is not an exercise akin to putting a carnal man in heaven and subjecting him to slavery there. Fortunately, no carnal man can enter heaven. Otherwise, as soon as he entered it, he would run away quickly; he would not be able to stand even one day there. His temperament would be too different from God's temperament, and his thought too far from God's thought. His ways would be too different from God's ways, and his views too different from God's view. How would he ever be able to meet God's demands? There would be nothing he could do before God except run away.

But this is a gospel for you. God does not want you to do good. He does not want you to make up your mind to do good. God only wants Christ to live in you. God does not care about good or bad; He cares about who is doing the good. God is not satisfied with good alone; He wants to know who is doing the good.

Hence, God's way is not for us to imitate Christ or to walk like Christ. Neither is it to plead on our knees for strength to walk like Christ. God's way is for us to experience that it is "no longer I who live, but it is Christ who lives in me." Do we see the difference here? This is not a matter of imitating Christ's life, nor of being empowered to live this life, but a matter of no longer being the ones living at all. God does not allow us to live according to ourselves. We do not come to God by ourselves; we come to God through Christ living in us. It is not a matter of imitating Christ or of receiving some power from Christ, but of Christ living in us.

This is the living of a believer. The living of a believer is one in which it is no longer him who lives, but it is Christ living in him. In the past I was the one who lived, not Christ. But today, it is not I who live, but Christ. Another One has come to live in my place. If a person cannot say, "It is no longer I who live, but it is Christ who lives in me," this person does not know what Christianity is; he does not know the life of Christ, nor the life of a believer. He is merely aspiring to be "not I but Christ." But Paul did not say that he was striving to be this way. He told us that this was how he lived. His way was to stop living by himself and to let Christ live instead.

III. I HAVE BEEN CRUCIFIED WITH CHRIST
Perhaps some will ask, "How can we experience it is no longer I who live? How can `I' be eliminated?" The answer to this question lies in the first part of Galatians 2:20: "I am crucified with Christ." If I am not crucified with Christ, I cannot be eliminated. If I am not crucified with Christ, I am still I. How can I say, "It is no longer I"? Only those who are "crucified with Christ" can say, "It is no longer I."

In order for our crucifixion with Christ to become experiential, there is the need of cooperation from two sides. It is impossible to experience this crucifixion if there is cooperation on only one side; cooperation on both sides is essential.

Our inner eyes have to be opened. When Christ was crucified on the cross, God put our sins on Christ and crucified them on the cross. This is God's side of the work. Christ died for us and took our sins away. This occurred more than nineteen hundred years ago, and we believe it. Similarly, when Christ was crucified, God put us into Christ. Just as our sins were settled more than nineteen hundred years ago, our person was also dealt with at the same time. When God laid our sins on Christ, He also put our person in Christ. On the cross our sins were removed. On the cross our person was also dealt with. We must remember Romans 6:6: "Knowing this, that our old man has been crucified with Him." We do not have to hope to be crucified with Christ. We have been crucified with Him, forever and unchangeably crucified with Him. God has put us into Christ. When Christ died on the cross, we died on the cross as well.

If you take a piece of paper, write a few letters on it, and then tear the paper apart, you tear the letters apart as well. You are tearing the paper, but as the paper is torn, the letters are torn. The Bible tells us that the veil of the temple was embroidered with cherubim (Exo. 26:1). When the Lord died, the veil was split (Matt. 27:51), and therefore the cherubim were split as well. The veil refers to the body of Christ (Heb. 10:20). The cherubim had the face of a man, the face of a lion, the face of an ox, and the face of an eagle (Ezek. 1:10; 10:20). This signifies all created beings. When the body of the Lord Jesus was split, all the creation in Him was split as well. He died that He might "taste death on behalf of everything" (Heb. 2:9). The whole old creation passed away with Him. You have been trying in vain to do good and to be a successful Christian for years. Now God has crucified you with Christ. When Christ was crucified, the whole old creation was split, and you were split as well.

You have to believe in this truth. Your eyes need to be open to see that your sins were upon Christ and your person was also upon Christ. Your sins were on the cross, and your person was also on the cross. Your sins were taken away, and your person was also crucified. All this has been accomplished by Christ. Many people fail because they keep looking at themselves. Those who have faith should look at the cross and see what Christ has accomplished. God placed me in Christ. When Christ died, I also died!

But why is this "person" still living today? Since you have been crucified, why are you still living? To solve this problem you must believe and exercise your will to identify yourself with God. If you are looking at your own "self" every day, hoping that it will improve, this self will become more alive; it will not die by itself. What is death? When a person is so weak that he cannot be weakened any further, he has died. Many people do not admit their own weakness. They are still demanding so much from themselves. This means that they are not yet dead.

Romans 6 says that God has crucified us with Christ. But Romans 7 tells us of one person who is still trying to will. Even though God has crucified him, he still wills to do good. He cannot die, yet he cannot do good either. If he would say, "Lord, I cannot make it, and I do not believe I will make it. I cannot do good, and I will not will to do good," everything would be fine. But Romans 7 tells us that man is not willing to die. God has already crucified our old man, but we are unwilling to die; we still exercise our will to do good. Today many Christians are still trying when they know very well that they cannot make it. Nothing can be done about these Christians. Suppose there is a person who cannot be patient. What can he do? He may try his best to be patient by himself. Whenever he prays he asks for patience. Even while he is working he thinks about patience. But the more he tries to be patient, the less patient he becomes. Instead of trying to be patient, he should say, "Lord, You have already crucified this impatient person. I am impatient. I do not want to be patient and do not intend to be patient." This is the way to victory.

The Lord has crucified you. You should say simply, "Amen." He has crucified you, and it is futile for you to try to be patient by yourself. God knows you cannot make it. This is why He crucified you. Even though you still try to be patient, God considers you hopeless. He has even crucified you. It is a great mistake to think you can make it. It is also a great mistake to try to live the Christian life. God already knows that you cannot make it; the only way He has for you is crucifixion. Even though you think that you can make it, God says that you cannot make it and that you should die. How foolish it is to still make resolutions and to struggle! God knows that you cannot make it, and it would be well with you if you agreed with Him. God knows that you deserve to die. If you would say, "Amen, I will die," everything would be well. The cross is God's assessment of us. In God's view we cannot make it. If we could make it, God would not have crucified us. He knows that the only way for us is death. This is why He crucified us. If we saw things the same way God sees them, everything would be settled. Brothers and sisters, God must bring us to the point where we accept His verdict.

Here we see two aspects: First, Christ died, and we were crucified. This is something God has done. Second, we have to acknowledge this fact; we need to say, "Amen." These two sides must work together before God's work can take effect on us. If we constantly frustrate Him by trying to do good and be patient and humble, the work of Christ will have no effect on us. Our resolution to be humble or to be patient only makes things worse. Instead, we should bow down our head and say, "Lord, You have said that I am crucified, and I will say the same thing; You have said that I am useless, and I will say the same thing; You have said that I cannot be patient, and I will no longer try to be patient; You have said that I cannot be humble, and I will no longer try to be humble. This is what I am. It is useless for me to try to make any further resolutions. I am only fit to remain on the cross." If we did this, Christ would live Himself out of us!

We should not think that this is a difficult thing to do. Every brother and sister should learn this lesson after he or she is saved. From the beginning we must learn not to live. Instead, we should let the Lord live. The basic problem is that many Christians have not given up on themselves. They still try to solve their problems themselves. The Lord Jesus has already given up on them, but they are still struggling and trying to come up with ways to live. They stumble again and again, only to rise up to try again and again. They sin again and again, only to make more and more resolutions. They have not given up on themselves. The day will come when God grants mercy to them and opens their eyes. On that day they will see that as God considered them hopeless, they should consider themselves hopeless as well. Since God has pronounced death to be the only way, they also should pronounce death as the only way. Only then will they come to God and confess, "You have crucified me, and I do not want to live anymore. I have been crucified with Christ. From now on, it is no longer I who live, but it is Christ who lives in me."

For years we have been so wrong. We have committed so many sins and have been bound by so much weakness, pride, and temper. It is about time that we give up on ourselves. We should come to the Lord and say, "I have done enough; nothing has worked. I give up. You take over! I have been crucified on the cross. From now on live in my place!" This is the meaning of "it is no longer I who live, but it is Christ who lives in me."

IV. LIVING BY THE FAITH OF THE SON OF GOD
The other part of Galatians 2:20 is also very important: "And the life which I now live in the flesh I live in faith, the faith in the Son of God." Christ lives in us. From this point forward, we live by faith in the Son of God. We believe daily that the Son of God lives in us. We say to the Lord, "I believe that You are living for me. You are my life; I believe that You are living in me." When we believe this way, we live this way. No matter what happens, we will no longer make any move. The fundamental lesson of Romans 7 is that we should not make any resolutions. The basic teaching is that it is better that we not will to do anything, because such a willing is useless. Since it is useless to do anything by ourselves, we should simply stop all our moves.

The purpose of Satan's temptation is not only for us to sin but also for the old man within us to move. When temptation comes, we must learn to refuse to move and to say to the Lord, "This is not my business. This is Your business. I look to You to live in my place." Always learn to look to Him. Never try to move on your own. We are saved through faith, not through works. In the same way our life is based on faith, not on works. We were saved through looking to the Lord alone. Today we live through looking to Him as well. Just as salvation is accomplished by the Lord, without the involvement of any of our work, so also our living on earth today is a living of the Lord Himself, without the need for any involvement of ourselves. We must look up to the Lord who saves us and say, "It is You alone, not I."

After we say this, if we still move on our own, we are saying this in vain. We must stop our own activity before these words can be meaningful in any way. Brothers and sisters, we must remember that failure comes not because we do too little, but because we do too much. As long as man keeps on working, God's grace will not operate and man's sins will not be forgiven. In the same way, as long as man is occupied with his own work, trying to do everything by himself, Christ's life will not be manifested. This is a rule. The cross will not produce any effect on those who trust in their own work. When we insist on our own goodness, we will not be saved. But when we turn away from ourselves to the Lord, we will be saved. The same is true today. If we are working and operating, instead of the cross working in us and the life of Christ operating in us, this speaking will be in vain. We must learn to condemn ourselves. We must confess that we will never overcome by ourselves. Do not will and do not try to do anything. Simply look to the Lord and say, "I look to You as the One who is living in me! Live on my behalf. I look to You for victory! I look to You to express Your life through me." If we say this, the Lord will accomplish it for us. But if we frustrate our faith by our own work, the Lord can do nothing. We have to settle this question once and for all. We have to believe daily and speak to the Lord daily in a definite way: "Lord, I am useless! I take Your cross. Lord, keep me from moving. Lord, be my Master and live out of me." If we can believe, hope, and trust in this way, we will be able to testify daily, "It is no longer I who live, but it is Christ who lives."


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Paul Frederick West

 2008/3/20 13:15Profile
davym
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Joined: 2007/5/22
Posts: 319


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Thanks Paul



David


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David

 2008/3/20 15:23Profile





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