Your New Identity (Victory Series Book #2): A Transforming Union with God (3 page)

Colossians 3:1–10

Key Point

We must lay aside our former way of life and embrace the new life we have in Christ.

Key Verse

For all of you who were baptized into Christ have clothed yourselves with Christ.

Galatians 3:27

I
n Romans 6:6, Paul wrote that our old self was crucified with Christ. This was a decisive and definite act in our past. In Colossians 3:9–10, Paul exhorts us to stop living in the old sins of our past life: “Since you have taken off your old self with its practices and have put on the new self.” Paul makes a similar point in Ephesians 4:22, 24: “You were taught, with regard to your former way of life, to put off your old self . . . and to put on the new self, created to be like God in true righteousness and holiness.”

In Romans 6:6 and Colossians 3:9–10, Paul clearly teaches a definitive
past
action, which happened the moment we were born again. However, the Ephesians passage implies a
continuous
action on our part. The old self was crucified with Christ (positional sanctification), but as believers we have to do our part in putting off the old self and putting on the new self (progressive sanctification). This is not an exhortation to do again for ourselves what Christ has already done; rather, Paul is saying that we are new people in Christ who must become in practice what God has already made us. We must have the resolve to not let our “former way of life” impinge on who we are now.

In Galatians 3:27, Paul says, “For all of you who were baptized into Christ have clothed yourselves with Christ.” The term “clothed yourselves” is the same word translated as “put on” in the above passages. It means that we are to “put on Christ.” To clothe yourself with or to put on a person means to take on the characteristics of that individual and become like him or her. Paul says that we are to “clothe ourselves with the Lord Jesus Christ” (Romans 13:14). This spiritual transformation has a decisive beginning, but it is not final or complete. The process of putting off the old self who was in Adam and putting on the new self who is in Christ is the sanctifying process that makes real in our experience what has already happened at salvation. In other words, we are to become by God’s grace the people He has already made us.

The transformation of a caterpillar illustrates this spiritual metamorphosis. This earthbound creature is led by instinct to climb as high as it can by its own strength—usually onto the limb of a tree. There it sows a little button that forms an attachment for the cocoon it spins around itself as it hangs upside down. The caterpillar then ceases to exist, and a miraculous transformation takes place. The caterpillar has “crucified” itself in order to be “resurrected” a butterfly. The caterpillar gave up all that it was in order to become all that the Creator designed it to be.

The caterpillar can’t take any credit for becoming a butterfly any more than we can take credit for the work of Christ, which is imputed to us by the grace of God. Imagine what would happen to the growth of the new butterfly if it chose to believe that it was still a caterpillar and kept on crawling instead of flying. The butterfly would never reach its potential.
Neither will we if we fail to put aside the old self and embrace our new life in Christ.

Review Colossians 3:1–10. Because we have been “raised with Christ,” on what are we to set our hearts and minds? How do we do that practically in our daily lives?

How is putting our old self to death both a past action and a continuous action?

What does it mean to “clothe” yourself with Christ? What spiritual transformation occurs when you do this?

What part of your former life do you need to put off?

In what ways are you still living like a caterpillar instead of like a butterfly?

The “old self” includes all born as earthly men in their old nature. It is this “old self,” this ancient condition of humanity, that is put off in Christ. Although his body continues, he nonetheless undergoes a change to new life engendered by living baptism. What he was has been “put off.” His old life is renewed by the Holy water and the copious mercy of the anointing. He becomes new rather than old, whole rather than corrupt, fresh rather than enfeebled, an infant rather than an old man, eternal rather than ephemeral.

Origen (AD 184–253)

1 Timothy 1:12–17

Key Point

A “saint” is someone who is united to Christ and has the capacity to overcome sin.

Key Verses

Dear friends, now we are children of God. . . . All who have this hope in him purify themselves, just as he is pure.

1 John 3:2–3

B
elievers are “called to be saints” (Romans 1:7
NKJV
). Being a saint is part of God’s calling. Notice that Paul writes “to the saints” in Ephesus (see Ephesians 1:1) and Philippi (see Philippians 1:1). Saints are not necessarily those who have earned such a lofty title by living an exemplary life or achieving a certain level of maturity. In the Bible, all believers are described as “saints,” which means “holy ones” (see 1 Corinthians 1:2; 2 Corinthians 1:1).

Being a saint does not necessarily reflect any present measure of growth in character. Saints are those who are rightly related to God. In Scripture, believers are called “saints,” “holy ones,” or “righteous ones” more than 200 times. In contrast, unbelievers are called “sinners,” “children of wrath,” and “unrighteous ones” more than 300 times. Clearly, the term “saint” is used in Scripture to refer to the believer and “sinner” is used to refer to an unbeliever.

Although the New Testament teaches that believers can and do sin, it never clearly identifies the believer as a “sinner.” However, Paul’s reference to himself as “the worst of sinners” (1 Timothy 1:16) seems to contradict this teaching. Despite the use of the present tense by the apostle, Paul is actually referring to his pre-conversion opposition to the gospel.

First, Paul’s reference to himself as a “sinner” is in support of the first half of the verse, “Christ Jesus came into the world to save sinners” (verse 15). The reference to “the ungodly and sinful” a few verses earlier (verse 9), along with the other New Testament uses of the term “sinners” for those who are outside salvation, shows that the “sinners” whom Christ came to save were outside of salvation.

Second, Paul immediately follows his reference to himself as a “sinner” by the statement, “But for that very reason I was shown [past tense] mercy” (1 Timothy 1:16). This clearly points to the past occasion of his conversion. Paul, the worst of sinners, uses himself as an example of God’s unlimited patience. Because of his past action, Paul considered himself unworthy of what by God’s grace and mercy he presently was: an apostle who was in no respect “inferior to the ‘super-apostles’” (2 Corinthians 12:11).

Third, although Paul declares that he was the “worst” sinner, at the same time he declares that Christ had strengthened him for the ministry, having considered him faithful and trustworthy for the ministry to which he was called (see 1 Timothy 1:12). The term “sinner,” therefore, does not describe Paul as a believer but rather is used in remembrance of what he was before Christ took hold of him.

As believers, we are not trying to become saints; we are saints who are becoming like Christ. Being saints is part of our positional sanctification. In no way does this deny the continuous struggle with sin. Christians can choose to sin, and many are dominated by the flesh and deceived by the
devil. Because believers sin, we want to call them sinners, but what we do does not determine who we are. Telling Christians they are sinners and then disciplining them if they don’t act like saints is counterproductive at best and inconsistent with the Bible at worst. Believing who we really are in Christ determines what we do.

Why is it impossible for Christians to become “saints” through their own effort?

What does being a “saint” imply? What does it
not
imply?

Since the Epistles always identify believers for who they are in Christ, why is it counterproductive to label ourselves and others by who we were in the flesh?

What labels have you placed on yourself that are counterproductive to your growth?

How can seeing yourself from God’s perspective alter your sense of worth and change how you live?

He [Paul] writes to the saints in his customary manner [Philippians 1:1], but his intent is to write to those who are “saints in Christ Jesus,” specifically those who confess that He is divine and human. . . . He is not writing to those who by their own deceptions suppress the truth.

Ambrosiaster (written c. AD 366–384)

Prayer and Praise

If you saw a giant man a mile away, he wouldn’t look very big. But if you were standing right in front of him, you couldn’t help but praise him. You wouldn’t say, “Praise you!” You would say, or at least think,
My
,
you sure are big
! You would describe his dominant features. Worship is ascribing to God His divine attributes. It would not naturally flow from you if you were unaware of God’s presence and you thought He was far off. But if you were suddenly ushered into God’s glorious presence, you would immediately and voluntarily burst forth in praise—“beautiful, awesome, big, loving, kind, powerful!” In fact, there are no words that can adequately describe His majesty.

When we practice God’s presence, worshiping Him is as natural a process as it was for David (see Psalm 138). When we get entangled in the daily affairs of life, it is easy to lose a conscious sense of His presence. That is when we need to worship God the most. God is seeking those who
will worship Him in Spirit and in truth (see John 4:23), but not because He needs us to tell Him who He is. He is fully secure within Himself. We need to worship God because we need to keep the divine attributes of God continuously in our minds. There will be times in our Christian experience when we don’t sense His presence. During these times, we need to continue believing that He is omnipresent, omnipotent, omniscient, and our loving heavenly Father.

When David prayed, God answered him. Being aware of God’s presence made him bold and stouthearted (see Psalm 138:3). An awareness of God’s presence and an acknowledgement of who He is are essential prerequisites for prayer. Jesus taught us how to approach God in the Lord’s Prayer (Matthew 6:9–13). First, saying, “Our Father in heaven” (verse 9) implies that we have a relationship with Him. As children of God, we have the right to petition our heavenly Father. The crucifixion and resurrection of Christ made access to God possible.

Second, saying, “Hallowed be your name” (verse 9) is an act of praise. It is an acknowledgment that God is holy. You approach a judge in a court of law by saying, “your honor.” If you show disrespect, you can be held for contempt and thrown out of court. We approach God with even greater respect. The throne of God is the ultimate authority of the universe, and there is no other judge remotely like Him in glory and majesty.

Third, saying, “Your kingdom come, your will be done, on earth as it is in heaven” (verse 10) means that His kingdom plans and priorities supersede ours. We try to ascertain God’s will in prayer. We don’t try to convince Him of our will. It is His kingdom we are trying to build, not ours.

Fourth, “Give us this day our daily bread” (verse 11) is a petition for real needs, not selfish wants.

T
wo children were granted an audience with the King. He had the power to give and take away from His subjects. Many feared His wrath and chose to keep their distance. Others wanted to gain His favor to enhance their status and profit from His wealth. A few naysayers didn’t even believe He existed and chose to live as though He didn’t.

The children sought counsel from others. What should they say in His presence? How should they address Him? Some said the children had an opportunity to influence the King, and they could suggest better ways for Him to rule. Others said the King had the power to make them prosperous if they gained His favor. Some cautioned them to keep their distance, lest the wrath of the King fall on them.

One child compiled a list of petitions, including some small favors for himself. When his time came to address the King, he shared his list. The
King listened intently. When asked how the audience went, the child said, “I think it went well. I hope to see Him again, because I have a few more items on my mind.”

The other child came with a mixture of fear and wonder. Who was this ruler who had such power? What relationship could he possibly have with Him? The child had no fixed agenda. He marveled at the splendor of the palace. When he saw the King, he couldn’t contain himself. Words of praise burst from his mouth, and he fell on his face in His presence. He felt so insignificant and unworthy to be in such a place. The King leaned over and gently lifted his head, and the child looked into the face of pure love.

When asked how his audience went with the King, the child said, “I am going to spend the rest of my life getting to know Him and learning how to serve Him to the best of my ability. I have heard so many false rumors about Him, but He is the King of kings. He is full of joy and wants all His subjects to come into His presence. They are like children to Him, and He loves every one of them.”

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