Post by elizabeth on Feb 8, 2014 20:04:44 GMT
This excerpt is from the first chapter of The Normal Christian Life by Watchman Nee.
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 is 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 realise 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 realise 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 11 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 centres 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.
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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 is 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 realise 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 realise 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 11 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 centres 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.
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