Hello fellow believer,
I am undertaking this short study from the works of a man long dead and asleep in Christ. In many ways this is a study of a study, which I wish to look into in some detail. I will be making notes and testing the scriptures to check their validity and over time I hope to gain a greater understanding of Jesus Christ and the work performed in him. And maybe someone out there may also gain deeper insight into Jesus Christ.
We find Romans Chapter 6 is all about how sinful beings such as ourselves can identify with the death and resurrection of the Lord Jesus Christ. This chapter is an integral part of our faith. Paul is emphatic about the nature of Christ and our relationship in him and in his offering.
Some scriptures can be offensive as they take us to places we do often desire to go, both in our understanding and way of life. Some scriptures are so powerful they can change us forever...I believe Romans 6 is one such passage of scripture.
I pray this short study in three verses will help in better understand the real Jesus Christ. I am looking forward to digging deeper into its meaning and I hope you can join me?
Rom 6:9 "Knowing that Christ, being raised from the dead, dieth no more"
His resurrection to immortality was the divine seal of his perfect offering. He was "brought again from the dead... through the blood of the everlasting covenant" (Heb. 13:20), so that death now has no further claim over him, nor is there any need for him to offer himself again. His sacrifice was final and complete, fulfilling all the terms of the Mosaic figures, and by which he "obtained eternal redemption" Heb.9:12.
In his offering he removed the law of condemnation for himself, by which his nature was purged of its former impurities, and made of the same nature as the Deity.
"Death hath no more dominion over him" The Diaglott has: "death no longer lords it over him".
While he was mortal, the Lord was subject to temptation, but struggled against its power successfully (Heb. 5:7). But that no longer applies! Christ is no longer in the realm's of death; Death does not reign over him, nor threaten him with its power (see Rom. 5:21). The Bible teaches that Immortality takes a person beyond the power of death, and is therefore held to be the great victory of faith (Jn. 3:15; 10:28; 17:2; 1 Tim. 6:19).
"For in that he died" This was not a mere death, but a sacrificial offering. Death, of itself, implies the victory of sin, but the perfect offering of the Lord was a challenge to sin, and it was by "that death" (Rom. 6:4) that he destroyed the diabolos (Heb. 2:14). "He died unto sin" Christ was thus in some way related to sin, but inasmuch as he did not sin, this can only refer to the flesh. This shows conclusively that the "sin" in question is not actual transgression, but the propensities which were resident in his nature. Christ's death upon the cross was only a public demonstration of what he did figuratively in his daily life, by submitting to the will of the Father, and refusing his nature to exercise its power over him in any degree. Christ's crucifixion foreshadowed or demonstrated what his followers must do, for they, too, must "die unto sin" (Rom 6:2). Thus Jesus was "made sin" (2 Cor. 5:21) by birth into the human race; he appeared in the "likeness of sinful flesh" (Rom. 8:3) that all the power of the flesh might be defeated in him; he was sacrificed "for sin" (Rom 8:3; and Heb 10:8- 9,18; 10:26; 13:11 that thereby Jesus might exonerate himself and his brethren.
"Once" The Greek ephapax should be rendered "once for all" (RSV). The Greek is emphatic, that the perfect offering of Christ was satisfactory in all respects; it has no need to be repeated. He provided the one sacrifice for sin which could completely take away its effect. Under the law, the priests were required to make continual offerings for sins, because it was impossible to fully overcome sin. Daily offerings for sin were legislated, constant individual sacrifices were demanded as sin continued to work in the lives of worshippers. On the yearly Day of Atonement the high priest had to demonstrate in the progression of sacrifices he was required to offer, that both he and the nation were under the domination of sin, and were unable, because of sin, to overcome its power. Thus, he offered two sacrifices: one for himself, and one for the people he represented (Lev 9:7; 12:1-7; 16:6,11-15; 23:29; Heb. 5:1,2,3). But, since the priest was himself a sinner, his sacrifice for himself could never fully expiate himself, and he had, therefore, to offer repeatedly. Christ was greater than the priesthood of Moses, for although he had need to offer for his own cleansing, being associated with the sinful condition of his people (1 Pet. 2:24) his perfect obedience ensured his resurrection to immortality, and he had no further need of sacrifice. Thus, Paul comments that Jesus "needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once (Gr. ephapax), when he offered up himself Heb. 7:27. This was achieved when, through his sacrifice, he "entered in once into the holy place, having obtained eternal redemption" Heb 9:12). The perfection of his offering enabled divine nature to be revealed in flesh, and to accomplish the removal of "sin" (human nature) in himself: "now once in the end of the world (age) hath he appeared to put away sin by the sacrifice of himself (Rom 6:26). As his people, we achieve sanctification through the "offering of the body of Jesus Christ, once for all (ephapax)" (Heb 10:10).
Unlike that of Lazarus, Christ's resurrection precludes the possibility of his dying again. He became the first of Adam's race to be resurrected to life eternal. Therefore his death, instead of being a sign of the victory of sin over man, was a sign of the complete overthrow and conquest of Sin in a singularly decisive engagement on the stake. The serpentnature was "crushed" on the head (Gen. 3:15, Roth.). The Goliath-like force which has attacked mankind since the transgression of Adam, was finally and absolutely defeated in the Lord Jesus Christ Heb. 2:14. "But in that he liveth" The use of the present tense has a sense of victory and achievement. He is no longer dead! The whole evidence of the apostles' disbelief following the Lord's crucifixion confirms the fact. Against their own inclinations and convictions at that time (note the repetition of the phrase "believed not" in Mark 16), the fact of Christ's resurrection could not be ignored. He "appeared unto the eleven... and upbraided them with their unbelief and hardness of heart" (Mark 16:14); he allowed Thomas to observe the evidence of his wounds (Jn. 20:26-27); he "shewed himself alive after his passion (suffering) by many infallible proofs" (Acts 1:3), so that there could be no mistake as to the victory over Sin that had been achieved. Later, John confirmed his experience: "The life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us"(Jn. 1:1-2). "He liveth unto God" For Christ, death is a past event, never to be repeated. The Lord now is of divine nature, having "entered within the veil" and being constituted a high priest "after the order of Melchizedek" (Heb. 6:19-20). The word "unto" is translated "by" in the Diaglott, twice in this verse. There were two powers existing in Jesus during his term of mortal service: sin and righteousness. He possessed "sin's flesh," and because of that principle in his nature, he "died by Sin," used here by metonymy for human nature (i.e., because of its power in his nature). But now he "liveth by God" (being raised by the righteousness and power of God: Acts 2:24). The contest between sin and righteousness, which originated in the Edenic transgression, has now been settled in Christ; he is the victor, but that victory came only because "God was in Christ" (2 Cor 5:19), and because the Master gave himself totally to fulfilling his Father's will. Thus, he overcame "with strong crying and tears... though he were a Son yet learned he obedience by the things which he suffered" (Heb. 5:7-8).
I am undertaking this short study from the works of a man long dead and asleep in Christ. In many ways this is a study of a study, which I wish to look into in some detail. I will be making notes and testing the scriptures to check their validity and over time I hope to gain a greater understanding of Jesus Christ and the work performed in him. And maybe someone out there may also gain deeper insight into Jesus Christ.
We find Romans Chapter 6 is all about how sinful beings such as ourselves can identify with the death and resurrection of the Lord Jesus Christ. This chapter is an integral part of our faith. Paul is emphatic about the nature of Christ and our relationship in him and in his offering.
Some scriptures can be offensive as they take us to places we do often desire to go, both in our understanding and way of life. Some scriptures are so powerful they can change us forever...I believe Romans 6 is one such passage of scripture.
I pray this short study in three verses will help in better understand the real Jesus Christ. I am looking forward to digging deeper into its meaning and I hope you can join me?
Rom 6:9 "Knowing that Christ, being raised from the dead, dieth no more"
His resurrection to immortality was the divine seal of his perfect offering. He was "brought again from the dead... through the blood of the everlasting covenant" (Heb. 13:20), so that death now has no further claim over him, nor is there any need for him to offer himself again. His sacrifice was final and complete, fulfilling all the terms of the Mosaic figures, and by which he "obtained eternal redemption" Heb.9:12.
In his offering he removed the law of condemnation for himself, by which his nature was purged of its former impurities, and made of the same nature as the Deity.
"Death hath no more dominion over him" The Diaglott has: "death no longer lords it over him".
While he was mortal, the Lord was subject to temptation, but struggled against its power successfully (Heb. 5:7). But that no longer applies! Christ is no longer in the realm's of death; Death does not reign over him, nor threaten him with its power (see Rom. 5:21). The Bible teaches that Immortality takes a person beyond the power of death, and is therefore held to be the great victory of faith (Jn. 3:15; 10:28; 17:2; 1 Tim. 6:19).
"For in that he died" This was not a mere death, but a sacrificial offering. Death, of itself, implies the victory of sin, but the perfect offering of the Lord was a challenge to sin, and it was by "that death" (Rom. 6:4) that he destroyed the diabolos (Heb. 2:14). "He died unto sin" Christ was thus in some way related to sin, but inasmuch as he did not sin, this can only refer to the flesh. This shows conclusively that the "sin" in question is not actual transgression, but the propensities which were resident in his nature. Christ's death upon the cross was only a public demonstration of what he did figuratively in his daily life, by submitting to the will of the Father, and refusing his nature to exercise its power over him in any degree. Christ's crucifixion foreshadowed or demonstrated what his followers must do, for they, too, must "die unto sin" (Rom 6:2). Thus Jesus was "made sin" (2 Cor. 5:21) by birth into the human race; he appeared in the "likeness of sinful flesh" (Rom. 8:3) that all the power of the flesh might be defeated in him; he was sacrificed "for sin" (Rom 8:3; and Heb 10:8- 9,18; 10:26; 13:11 that thereby Jesus might exonerate himself and his brethren.
"Once" The Greek ephapax should be rendered "once for all" (RSV). The Greek is emphatic, that the perfect offering of Christ was satisfactory in all respects; it has no need to be repeated. He provided the one sacrifice for sin which could completely take away its effect. Under the law, the priests were required to make continual offerings for sins, because it was impossible to fully overcome sin. Daily offerings for sin were legislated, constant individual sacrifices were demanded as sin continued to work in the lives of worshippers. On the yearly Day of Atonement the high priest had to demonstrate in the progression of sacrifices he was required to offer, that both he and the nation were under the domination of sin, and were unable, because of sin, to overcome its power. Thus, he offered two sacrifices: one for himself, and one for the people he represented (Lev 9:7; 12:1-7; 16:6,11-15; 23:29; Heb. 5:1,2,3). But, since the priest was himself a sinner, his sacrifice for himself could never fully expiate himself, and he had, therefore, to offer repeatedly. Christ was greater than the priesthood of Moses, for although he had need to offer for his own cleansing, being associated with the sinful condition of his people (1 Pet. 2:24) his perfect obedience ensured his resurrection to immortality, and he had no further need of sacrifice. Thus, Paul comments that Jesus "needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once (Gr. ephapax), when he offered up himself Heb. 7:27. This was achieved when, through his sacrifice, he "entered in once into the holy place, having obtained eternal redemption" Heb 9:12). The perfection of his offering enabled divine nature to be revealed in flesh, and to accomplish the removal of "sin" (human nature) in himself: "now once in the end of the world (age) hath he appeared to put away sin by the sacrifice of himself (Rom 6:26). As his people, we achieve sanctification through the "offering of the body of Jesus Christ, once for all (ephapax)" (Heb 10:10).
Unlike that of Lazarus, Christ's resurrection precludes the possibility of his dying again. He became the first of Adam's race to be resurrected to life eternal. Therefore his death, instead of being a sign of the victory of sin over man, was a sign of the complete overthrow and conquest of Sin in a singularly decisive engagement on the stake. The serpentnature was "crushed" on the head (Gen. 3:15, Roth.). The Goliath-like force which has attacked mankind since the transgression of Adam, was finally and absolutely defeated in the Lord Jesus Christ Heb. 2:14. "But in that he liveth" The use of the present tense has a sense of victory and achievement. He is no longer dead! The whole evidence of the apostles' disbelief following the Lord's crucifixion confirms the fact. Against their own inclinations and convictions at that time (note the repetition of the phrase "believed not" in Mark 16), the fact of Christ's resurrection could not be ignored. He "appeared unto the eleven... and upbraided them with their unbelief and hardness of heart" (Mark 16:14); he allowed Thomas to observe the evidence of his wounds (Jn. 20:26-27); he "shewed himself alive after his passion (suffering) by many infallible proofs" (Acts 1:3), so that there could be no mistake as to the victory over Sin that had been achieved. Later, John confirmed his experience: "The life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us"(Jn. 1:1-2). "He liveth unto God" For Christ, death is a past event, never to be repeated. The Lord now is of divine nature, having "entered within the veil" and being constituted a high priest "after the order of Melchizedek" (Heb. 6:19-20). The word "unto" is translated "by" in the Diaglott, twice in this verse. There were two powers existing in Jesus during his term of mortal service: sin and righteousness. He possessed "sin's flesh," and because of that principle in his nature, he "died by Sin," used here by metonymy for human nature (i.e., because of its power in his nature). But now he "liveth by God" (being raised by the righteousness and power of God: Acts 2:24). The contest between sin and righteousness, which originated in the Edenic transgression, has now been settled in Christ; he is the victor, but that victory came only because "God was in Christ" (2 Cor 5:19), and because the Master gave himself totally to fulfilling his Father's will. Thus, he overcame "with strong crying and tears... though he were a Son yet learned he obedience by the things which he suffered" (Heb. 5:7-8).
