Sin is never good but God is always good.

1. Sin is never good. It's a violation of Gods design and always creates pain, suffering and hardship.

However God is always good and redeems all our messes, bringing about our good in and through all things.

2. God is always good and redeems all our messes, bringing about our good in and through all things.

However Sin is never good. It's a violation of Gods design and always creates pain suffering and hardship.

I mention two key principles in both statement 1 and 2 above. Note I simply reversed the order. Am I saying the same thing? Why did I say it this way?

I did this because it's easy to emphasis sin's destructive nature to such an extent that we loose sight of God's working in and through all things. We can take the view that we have messed up (or our lives are messed up) beyond God's ability to redeem it, wallowing in guilt, shame and self pity.

Or we can emphasize God's working to such an extent that we forget or downplay sins destructive nature. Some may try to argue if God is going to use our mistakes for our good anyway, let's make more mistakes. After all, you can't out sin the grace of God (the last sentence is true by the way).

Whenever we deal with truths in tension it's easy to fall to one side loosing sight of the other. Emphasizing each while not ignoring either is important because both are equally true.

Regarding the tension between sin's destructive nature and God's working in and through all things, it is vital that we understand on the one hand, that sin is not less of a problem and not less destructive simply because God redeems it for our good. Joseph wound up being rejected by his brothers and sold into slavery due to his arrogant boasting of his vision. Jacob walked with a limp for the rest of his life due to his wrestling with God. Sin (self centered, manipulative behavior) still has it's consequences.

While on the other hand, no matter how bad we mess up, God is always bringing about his perfect purposes through all the choices of those who love him. The good, bad and the ugly ones. 

God is a God of grace, using and working through all things to bring about our highest good and his greatest glory. The the eventual outcome of the life of Joseph again comes to mind. 

In fact the consequences themselves become the very means of God's using it for our good, so he might wean us from sin's destructiveness.

If you are more of a moralist you will likely fall on the side of emphasizing sin's destructive nature. As you come to understand the extent of God's grace you may tend to fall on the side of emphasizing God's working in and through all things for our good. Again, both are true, but not to the extend of excluding the other.  

Exceptions to the rule.

The exception to the above is sometimes God in his wisdom and mercy will at times spare us the full repercussions of our poor choices. While at other times in His wisdom he will allow the full weight of our poor choices to fall on us and bare their bitter fruit. It seems he tends to do the former when we are younger in the faith and the later as we mature, but there are always exceptions in both cases. Generally speaking it seems as we grow in our walk with the Lord, it often requires more, not less trust in God. Therefore our struggles seem to increase instead of diminish. Certainly an awareness of our weaknesses (our internal challenge) is keener, if not our actual circumstantial challenges.

Why God's children disagree.

I think this is also why there is often debate among Christian's on how God works. Because some experience God working more one way then the other, they tend to argue more from their experience without considering that God may not be working in someone else life exactly the same way. God works with all of us according to where we are in our own personal walk with him and the level of trust we have in Him at that particular time.

I think part of the disagreement between groups is due to our self centered nature. We tend to assume we are the center of the world and God works in the lives of others exactly the same way he does in ours. Because of this we tend to gravitate to others that have had similar experiences, discounting those who have had a different experience. It then becomes an us vs them mindset.

Why we disagree with ourselves

Also some are inclined to think that the joy that often accompanies a young Christians experience is the norm, so as they mature, they spend their life trying to recover that seemly careless bliss of their early walk with God and are puzzled when they find life seems to get more challenging not less. 

God in his wisdom works with each of us exactly as he deems best, according to where we each are. When Peter inquired about the status of another disciple, "Jesus said to him, 'If it is my will that he remain until I come, what is that to you? You follow me!' " John 21:22  And so there we too should leave it.

For a further discussion on guilt and shame click here. 

I John 1:9 and confession of sin

This verse may be one of the most misquoted, misunderstood, and misapplied verses in the New Testament. Why? I believe it in part is because of the lingering effect of the teaching on confession by the Roman Catholic Church. 

It is also partially due to our inclination to be our own god and savior. Our desire to earn our own salvation and God's love by "doing penance" and our aversion to admitting we need only God's solution to our rebellion. This also feeds into misunderstanding this verse and may likely play an even bigger role in our misunderstanding.

In considering this question of confession, we must ask and answer whether Christ's forgiveness is based on the work of Christ or on some work we must do in addition to that, such as confession of sins.

The proper interpretation of this verse can be resolved with sound hermeneutics. 

Instead of extracting the true meaning of this verse (exegesis) we tend to read into it what we believe it means (eisegesis) beforehand. To clearly understand this verse we must understand the context of this entire letter and the immediate context of the verses before and after as well as all of scripture.

John opens the book by talking about Jesus. Who he is and John's firsthand experience of seeing, hearing, touching, and living with Christ while he was on earth.

The Word of Life

1Jn 1:1  That which was from the beginning, which we have heard, which we have seen with our eyes, which we looked upon and have touched with our hands, concerning the word of life — 2  the life was made manifest, and we have seen it, and testify to it and proclaim to you the eternal life, which was with the Father and was made manifest to us — 3  that which we have seen and heard we proclaim also to you, so that you too may have fellowship with us; and indeed our fellowship is with the Father and with his Son Jesus Christ. 4  And we are writing these things so that our joy may be complete. 

We can see from the opening John's desire in writing this letter is so his readers would come to know Jesus in the same way John does, " ...so that you too may have fellowship with us..." and "so that our joy may be complete..."

John not only desires that his readers are sure of their salvation but that John is also sure of their salvation and finds joy and assurance in knowing and having fellowship with them. In short, his desire is to help his readers be sure they truly know Christ and how they can be sure.

He also restates this objective in the conclusion near the end of the book...

1Jn 5:13  I write these things to you who believe in the name of the Son of God, that you may know that you have eternal life. 

When you read everything in between these opening and closing statements, John repeatedly gives ways one can know if they are true believers or not. There are several "if...then" scenarios John lists throughout the book indicating what a true believer looks like, how we can know if we are a believer, and what to do if we are not.

1Jn_2:4  Whoever says “I know him” but does not keep his commandments is a liar, and the truth is not in him,

1Jn_2:5  but whoever keeps his word, in him truly the love of God is perfected. By this we may know that we are in him:

1Jn_2:6  whoever says he abides in him ought to walk in the same way in which he walked.

1Jn_2:9  Whoever says he is in the light and hates his brother is still in darkness.

1Jn_2:10  Whoever loves his brother abides in the light, and in him there is no cause for stumbling.

1Jn_2:11  But whoever hates his brother is in the darkness and walks in the darkness, and does not know where he is going, because the darkness has blinded his eyes.

1Jn_2:17  And the world is passing away along with its desires, but whoever does the will of God abides forever.

1Jn_2:23  No one who denies the Son has the Father. Whoever confesses the Son has the Father also.

1Jn_3:7  Little children, let no one deceive you. Whoever practices righteousness is righteous, as he is righteous.

1Jn_3:8  Whoever makes a practice of sinning is of the devil, for the devil has been sinning from the beginning. The reason the Son of God appeared was to destroy the works of the devil.

1Jn_3:10  By this it is evident who are the children of God, and who are the children of the devil: whoever does not practice righteousness is not of God, nor is the one who does not love his brother.

1Jn_3:14  We know that we have passed out of death into life, because we love the brothers. Whoever does not love abides in death.

1Jn_3:24  Whoever keeps his commandments abides in God, and God in him. And by this we know that he abides in us, by the Spirit whom he has given us.

1Jn_4:6  We are from God. Whoever knows God listens to us; whoever is not from God does not listen to us. By this we know the Spirit of truth and the spirit of error.

1Jn_4:7  Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God.

1Jn_4:15  Whoever confesses that Jesus is the Son of God, God abides in him, and he in God.

1Jn_4:16  So we have come to know and to believe the love that God has for us. God is love, and whoever abides in love abides in God, and God abides in him.

1Jn_4:18  There is no fear in love, but perfect love casts out fear. For fear has to do with punishment, and whoever fears has not been perfected in love.

1Jn_4:21  And this commandment we have from him: whoever loves God must also love his brother.

1Jn_5:1  Everyone who believes that Jesus is the Christ has been born of God, and everyone who loves the Father loves whoever has been born of him.

1Jn_5:10  Whoever believes in the Son of God has the testimony in himself. Whoever does not believe God has made him a liar, because he has not believed in the testimony that God has borne concerning his Son.

1Jn_5:12  Whoever has the Son has life; whoever does not have the Son of God does not have life.

The point is this letter is not only for believers. In fact, as already mentioned in significant part, it is seeking to help his readers determine whether they are true believers or not and how they can know for sure i.e. he's also addressing potential unbelievers who might be reading this.

So given this context, what exactly is 1 Jn 1:9 telling us?

1Jn 1:9  If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. 

This is one of several "if...then" scenarios John gives in the opening part of his letter in the hope of passing on to them his first-hand experience of Christ so they too might know if they are true believers. He gives some preliminary scenarios on how to do so i.e. if we say or do (see list below) e.g. confess our sins, then this is what it says about us and what we need to do about it. 

1Jn_1:6  If we say we have fellowship with him while we walk in darkness, we lie and do not practice the truth.

1Jn_1:7  But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin.

1Jn_1:8  If we say we have no sin, we deceive ourselves, and the truth is not in us.

1Jn_1:9  If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.

1Jn_1:10  If we say we have not sinned, we make him a liar, and his word is not in us.

We will come back to these verses later.

After going through this introduction John lays out the basis for our forgiveness in I John 2:1 which clearly says the work of Christ alone is how and why we are forgiven.  Nothing can add to or take away from this work.

1Jn 2:1  My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous. 2  He (alone) is the propitiation for our sins...

Propitiation is simply another word for atonement.

G2434  ἱλασμός  hilasmos  hil-as-mos'

atonement, that is, (concretely) an expiator: - propitiation.

atonement:

1.     Satisfaction or reparation for a wrong or injury; amends.

2.     Theology. the doctrine concerning the reconciliation of God and humankind, especially as accomplished through the life, suffering, and death of Christ.

http://www.dictionary.com/browse/atonement

Note 2:1-2 is right on the heels of verse 1:9, explaining why God is "just and right" in forgiving those who acknowledge (confess) they sin/are sinners i.e. the basis of our forgiveness is the work of Christ, not our confession.

You will also note, unlike the opening section, he starts out chapter 2 calling his readers "little children" suggesting what he's about to say is for those who know they are genuine believers. Whereas the first chapter, he's clearly attempting to convince those who are not believers why they should be, how they may not be, and some ways to help if they aren't and reassure them if they are. 

In the first chapter, he points out that acknowledging we (everyone in general) are sinners i.e. recognizing our sin, is the basis for entry into Christ's forgiveness. This is what 1:9 is clearly telling us. It is not the basis for the ongoing forgiveness of a believer. Again, that is addressed in the following chapter in 2:1-2 (it is also hinted at in 1:7 which we will look at more closely later).

Is confession important

On the matter of confession in general, it is not whether there is value in confessing/ acknowledging/repenting of our sins. Of course, there is. This passage is our proof. We are also encouraged in James 5:16 to confess our sins to one another. However, outside this passage, we don't see anywhere in the NT (and or even in the OT ) that we are told to confess our sins to God to obtain ongoing forgiveness as some suggest this passage teaches. This may be a shock to some. If so, I encourage you to dig into the rest of scripture and see for yourself.

The question is what does God base the forgiveness of our ongoing sins on; the work of Christ or our "confession of sins?" Using 1 John 1:9 to suggest our sins are not forgiven as God's children until confessed to God, not only does not fit the *context of I John itself but the entirety of scripture.

As true believers, we must acknowledge our sins i.e. clearly admitting when and where we commit them and turn from them in order to participate in and experience all God has for us so we might advance in our walk with God, but not in order to be forgiven. Admitting where we blow it is for our benefit and that of others, not for God's. He's already entirely forgiven us (for sin's past, present, and future) in Christ because all that is necessary to do so, has already been done by Christ, not us. 

Verbal consent or true repentance

True confession (actually it would be more correct to say true repentance) includes not simply admitting we sin but a full turning away from it, not merely verbally acknowledging (i.e. confessing) our sin. If there is no turning away (repentance) we are not truly recognizing our sin for what it is i.e. not really confessing it. Turning away from sin (i.e. rebellious distrust of God) is the point of true "confession" by a believer. Forgiveness is not.

Simple verbal admission of sin is actually harmful if we believe it's the grounds for our forgiveness or the goal of our confession. The goal of confession in this approach becomes forgiveness only. Once we have confessed, mission accomplished...our sins are now forgiven (or so we are told). Nothing else needs to be done. This allows us to not truly address our disobedience and turn away (repent) from it (but actually an excuse to avoid it) since our obedience is not the goal of this kind of confession, only forgiveness is... or so we think. In a roundabout way, it actually makes light of the destructiveness of sin. It's not a big deal when we sin. We can simply confess it and it's taken care of. 

True confession (repentance) for the believer is turning away from sin, not just admitting we have sinned. For the unbeliever, however, admitting they are sinners who have sinned is an absolute prerequisite to receiving forgiveness. Hence John's comments in 1:8-9.

1Jn_1:8  If we say we have no sin, we deceive ourselves, and the truth is not in us. 9  If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.

If we do, we are promised he is faithful and just to forgive our sins and cleanse us from all unrighteousness. Why? Because in 2:1-2 we are told Christ is the basis of that forgiveness. Confession is merely the means by which forgiveness comes to the unbeliever, not the cause of it, even for the unbeliever. 

We have further confirmation of this in Verses 7 - 10. These are scenarios addressing whether we are a believer or nonbelievers. The point is he is giving hypothetical examples of what needs to happen if a particular problem presents itself. John tells us if we claim to be a believer but do certain things, we simply are not a believer. 

1Jn_1:6  If we say we have fellowship with him while we walk in darkness, we lie and do not practice the truth.

1Jn_1:7  But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin.

Walking in the light (vs 7) is clearly a reference to believers in contrast to unbelievers who walk in darkness (vs 6). Note that confession plays no role in the blood of Jesus cleansing those who walk in the light from sin. It is ongoing merely by virtue of them being (walking) "in the light" i.e. being a true believer. This simply means they are believers in contrast to an unbeliever. In fact, this is the only reference to a believer in these opening "if/then" scenarios. But only to make a point of contrast to the unbeliever. 

If we walk in disobedience to Christ (walk in darkness) we are not truly believers (we lie) but if we are a believer, our walk will be characterized by the faithful pursuit of God (walking in the light). We will also love being with other believers (i.e. "...have fellowship with one another..."). And since forgiveness is based on the blood of Christ, it covers whatever sins we do commit ("...the blood of Jesus his Son cleanses us [present continuous action in the Greek] from all sin..."). Being a Christian doesn't mean we are sinless/perfect, it means we are forgiven ("it is finished" and not because of our efforts...including "confessing our sins"). Because of this forgiveness, love, and acceptance in Christ, we desire and seek to be faithful.

1Jn_1:8  If we say we have no sin, we deceive ourselves, and the truth is not in us.

1Jn_1:9  If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.

If we think we do not have a sin issue, we are deceived. However, if we admit (confess) that we do, he is faithful to forgive our sins because of the work of Christ on our behalf (vs 2:1), not our work of confession.

1Jn_1:10  If we say we have not sinned, we make him a liar, and his word is not in us.

If we deny we have a sin issue, this is evidence we do not know him at all. Being aware of our sin is actually evidence we know him. Again this is one of several "markers" given by John to help his readers know if they are true believers or not.

As you look closely at the context of chapter 1 it becomes clear he is appealing primarily to nonbelievers in these early verses.

Based on the context of the book of John, the common explanation that ongoing forgiveness of the believer requires our confession simply doesn't fit the context of the book and is an example of poor hermeneutics. We also know from the rest of scripture that all our sins, past, present, and future were nailed to the cross and we are now clothed in the perfect righteousness of Christ. Nothing we do or don't do can add to or take away from our absolute and perfect righteousness and forgiveness earned for us by Christ and assigned to us by His Father.

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Our legal vs practical relationship with God

The Bible speaks of two kinds of righteousness:

1. Legal - declared righteousness by grace through faith 
2. ¹Practical - day to day righteousness through faithful obedience. 

These two are distinct and appear to be in opposition when they are in fact connected.

Due to our rebellious distrust and a desire to be our own god, we are naturally inclined to confuse these and mix them together i.e. we see obedience as a means of earning God's acceptance, not as an expression of our already fully having it in Christ.

The following list compares and contrasts these two.

1.     The legal (our legal status and standing before God) can only be and is completely taken care of ^1aby God, not us.

2.     The relational can only be and is addressed ¹by us

1.  The legal has been taken care of ^2aby Christ's work. 

2.  The relational is addressed ^2aby our "work" of believing in that work.

1.     The legal is grounded in ^3aa past historical event 

2.     The relational is an ^3aon going present pursuit.

1.     The legal addresses God as our ^4arighteous judge 

2.     The relational addresses God as our ^4akind and loving Father

1.     The legal is about ^4aGods judgment and condemnation of us 

2.     The relational is about ^4aour love for him and fidelity to him

1.     The legal addresses ^4aGods posture-attitude-disposition towards us 

2.     The relational addresses ^4aour posture-disposition towards God

1.     The legal is ^5asettled, finished, completed, never to be re-litigated.

2.     The relational ^5ais ongoing, unfolding and never done.

The legal (1) is the foundation on which the practical/relational (2) is built.

Those who haven't received and experienced legal righteousness (1) attempt to use relational-practical day-to-day obedience-righteousness (2) to replace it i.e. they attempt to live righteously to gain God's acceptance, not because they already have it in Christ. 

The legal requirement of perfect righteousness can never be achieved (satisfied) by us i.e. our keeping God's commands perfectly because we are not able to. 

The legal is the foundation on which the relational is built. The relational/practical (2) flows from and is the fruit of assigned or declared righteous (1).

We cannot ²properly engage in the relational/practical (2) without clearly grasping the legal (1). 

Many of Paul's letters illustrate this. For example, Paul's spends the majority of his time laying the foundation of justification by faith in chapters 1-11 in Romans and chapters 1-4 in both Galatians and Ephesians, before discussing how to live out that faith in chapters 12 to the end of Romans and chapter 5 to the end of Galatians and Ephesians. You also see this laid out in just chapter 3 of Colossians alone.

The following passages also show these two realities juxtaposed to each other, while also showing how they are completely connected.

Rom 6:4  

(1)We were buried (past tense and legal status) therefore with him by baptism into death,

(2) in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk (present tense and daily conduct) in newness of life.

Rom 7:4  

(1)Likewise, my brothers, you also have died (past tense, legal status) to the law through the body of Christ, so that you may belong to another, to him who has been raised from the dead,

 (2) in order that we may bear fruit (present tense, daily conduct) for God.

Rom 8:3-4 

(1) For God has done (past tense, legal status) what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh,

(2) in order that the righteous requirement of the law might be fulfilled in us, who walk (present tense, daily conduct) not according to the flesh but according to the Spirit.

Note this contrast and connection is addressed in verse 4 of each of chapters 6, 7 and 8 of Romans (this makes it easy to remember the reference). This also shows the significance of this truth by repeating it three times in sequence using different examples in slightly different ways. The further significance of this is many consider Romans the fullest explanation of the gospel in all its facets and the pinnacle of Paul's letters as well as the New Testament itself, with chapters 6-8 being the pinnacle of Romans, particularly chapter 8.  

Do you wish to live righteously? You can not until you first grasp the full extent of your legal righteousness in Christ. The greater your grasp of this righteousness earned by another and given to you the greater will be it's fruit i.e. day to day righteousness. 

For additional posts discussing our legal vs practical status click here. 

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^1aThis addresses who

^2aThis addresses who and how

^3aThis addresses when

^4aThis addresses who and what

^5aThis addresses what and when

¹I am using "practical" and "relational" interchangeably because our obedience-practical righteousness is based on trust in God - i.e. it is relational. Trust is vital to our relationship with God and how we enter into that love already fully secured for us legally in Christ. 

²Neither can we completely appreciate or benefit from the legal (1) without fully engaging in the relational-practical (2). Our failure to obey perfectly requires us to go back to the work of Christ and remember God's acceptance is not based on our perfect obedience but on the obedience of Christ, an obedience that is already fully completed and can not be added to. This increases our appreciation for His work i.e. due to our failed obedience -- and know with certainty, you will fail and often -- increasingly helps us see the full extent of his work in freeing us from condemnation. 

The following passage best summarizes and captures these truths:

"There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death. For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit." - Rom 8:1-4

The law, grace, and God's will

We cannot see or receive the full demands of the law until we grasp the fullness of God's ¹grace. Without a clear grasp of grace, the ²law crushes us when we fully grasp what it asks of us.

On the other hand, in order to have a clear understanding of God's direction and will, we must have a clear understanding of the law i.e. God's moral standards and direction-will. The law spells out, in no uncertain terms, the conduct God desires (wills) and designs for us. That conduct and design are God's expressed, revealed, or written will - vs his secret, vocational or providential will. 

Nevertheless we cannot properly benefit from the law or receive its direction the right way until we have a clear grasp of grace. 

Both the law and grace are vital in our relationship with God and must both be held in their proper place and order. 

Grace is the oil (lubricant) and ³fuel of our relationship with God and the law is the track (directions) we run on (not as a requirement to be accepted by God but as the means by which we reach our maximum speed - potential - and how we honor Him most). 

Loving God with everything we have and our neighbor as our self - i.e. the 1st and 2nd greatest commands - are the ultimate standard and our highest design.

We tend to focus on one side or the other i.e. legalism (law/obedience) or antinomianism (grace/faith). We are inclined to do so due to our lack of trust in God. 

But when properly understood, law and grace (as God intends it) are not in conflict. They go hand in hand. True trust (faith) filled, love-driven obedience is neither of these.

Walking with God by grace is truly freeing. Once we fully grasp God's infinite grace, we will never be the same. There is no longer any condemnation or rejection for our distrust, failure, or disobedience. Only God's complete embrace and perfect acceptance are ours in and through Christ. 

But that doesn't mean walking with God is mushy or wishy-washy. It is solid and has teeth. Because God's law clearly lays out the best way to operate - i.e. according to His design - to not live according to His clear direction (love God and neighbor) is to our harm, lose, or eventual destruction and that of others. It has real consequences, just like running a jet on gas instead of jet fuel has consequences. It's not a question of judgment but of operating as God designed us to.

Living contrary to His design-will-law matters, similar to using equipment according to the owner's manual matters. If the equipment doesn't operate as it was designed, it does not run properly and eventually breaks down -  not to mention never reaching its maximum efficiency and potential. Not operating according to the manual (the "law" on how the equipment works best) always results in negative consequences i.e. equipment failure.

If we are to know and walk with God well, we must know and walk with him exactly as he prescribes. The law isn't a list of  requirements we must complete to be acceptable and accepted by God but neither is it mere recommendations. To operate optimally, we must operate according to His direction, which is also the way He designed us to operate. Walking with God is grounded in truth/reality. There are no ambiguities within God or his direction. Any ambiguities lie only within us and our lack of understanding of God; his directions, design, and purpose.

There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death. For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit. Romans 8:1‭-‬4 ESV  

“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. Matthew 5:17 ESV

For a discussion on legalism click here

For a discussion on walking in the spirit and not under the law click here

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¹Grace consists of God fully receiving us in all our brokenness and having his eyes set upon us in perfect love and care even when we stray...no, actually, especially when stray.

This is only because Christ fully satisfied the demands of God's law on our behalf and credited us with His perfect obedience as if it was our own. He now sees us in the same way He views Christ, with perfect affection and delight. In Christ, God now sees and receives us as perfect, without flaw. He could not set his love upon us otherwise.

²By law, I mean God's moral standard - not ceremonial rituals that were done away with by Christ fulfilling them. 

God's moral standard is summed up in the greatest commandment to love the Lord our God with all our heart, soul, mind, and strength, and the 2nd which is like it... loving our neighbor as ourselves. This is what we are called to live out, not in order to be received by God but in response to His relentless love, we desire to honor God for who he is - loving, merciful, patient, gracious, and kind etc. - and our fellow image bearers for who they are i.e. like God, worthy of our love.

³To be precise love is the fuel that drives our obedience but this is love granted to us only in and through grace.