The Twisting of Galatians 2:20
Originally published January 4, 2014
“Romans 7:1 – Or do you not know, brothers—for I am speaking to those who know the law—that the law is binding on a person only as long as he lives? 2 For a married woman is bound by law to her husband while he lives, but if her husband dies she is released from the law of marriage. 3 Accordingly, she will be called an adulteress if she lives with another man while her husband is alive. But if her husband dies, she is free from that law, and if she marries another man she is not an adulteress.
“4 Likewise, my brothers, you also have died to the law through the body of Christ, so that you may belong to another, to him who has been raised from the dead, in order that we may bear fruit for God. 5 For while we were living in the flesh, our sinful passions, aroused by the law, were at work in our members to bear fruit for death. 6 But now we are released from the law, having died to that which held us captive, so that we serve in the new way of the Spirit and not in the old way of the written code.
“As we learned earlier in the book of Romans, being under the law provokes us to sin against the law. The flesh, which was alive, provoked us to sin against the law leading up to the day when we would be judged by the law. This is what Paul is talking about in one of the most abused portions of Scripture in our day:
“Galatians 2:20 – I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.
See, see, we live by faith alone in the Christian life. We are still spiritually dead in our Christian life, and it is only Christ who lives in us.’
“That notion needs to be answered with Romans 7:1-6. Dying with Christ made us dead to the law, but alive to the law of the Spirit which is the same law that formally brought forth fruits of death. Let’s look at Galatians 2:20 in the larger context:
“15 We ourselves are Jews by birth and not Gentile sinners; 16 yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.
“17 But if, in our endeavor to be justified in Christ, we too were found to be sinners, is Christ then a servant of sin? Certainly not! 18 For if I rebuild what I tore down, I prove myself to be a transgressor. 19 For through the law I died to the law, so that I might live to God. 20 I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me. 21 I do not nullify the grace of God, for if righteousness [earlier ESV “justification”] were through the law, then Christ died for no purpose.
“What do you notice in context regarding the underlined words? The context is clearly justification. Galatians 2:20 is just another way of stating Romans 7:1-6. Paul is saying that it is impossible to be justified by the law because when we died with Christ, we died to the law which made us alive to God and the law of the Spirit. The law was letters of death while we were under it. Hence, Paul concludes his thought in Gal 2:21 by saying that if we are still under the law, Christ died for nothing. We were made dead to the law and alive to God by faith alone in Christ. That’s what that verse is stating. Again, it’s another way of stating Romans 7:1-6.
“In regard to justification, it is not us who live, but Christ. That doesn’t mean we are also dead to the law in sanctification.
“When someone using Gal 2:20 to teach a sanctification by faith alone, you need to correct them with Rom 7:1-6. You should also inform them that they do not know the difference between justification and sanctification. We are justified by faith alone, but sanctification (discipleship) is not by faith alone. James wrote to the 12 tribes of Israel to refute that very idea.”
~ Sanctification: The Love Side of the Law; Romans 13:8
Election
This will be our ninth and final lesson on election. We will now continue on in our verse by verse study of Romans. We will resume in Romans 14:1. Just three chapters left in our study of Romans. We are not quite ready to relent from our focus on justification in this gospel-illiterate age, so our next verse by verse focus will be Paul’s letter to the Galatians.
I wanted to divert into a temporary journey of discovery regarding election because it is an important part of Paul’s letter to the Romans. As I have stated before, I was comfortable skimming over the subject because of the overall ignorance in regard to justification. I somewhat rethought that position and decided to look at election closer. The first eight parts of our interlude have set forth a mostly logical argument against the idea of salvific preselection of individuals, but I believe our study here nails down a definitive doctrinal argument based on grammatical interpretation.
I have come to believe that individuals are not preselected, but it is the plan of salvation that is elected, and the end of it predetermined. Hence, the certain outcome of God’s plan for the ages is what is predetermined, and that is part of the good news: a hopeful outcome is predetermined, not specific people. Certainly, God knows who is going to be saved, but He does not preselect individuals for eternal life and eternal damnation. I have seen this vaguely in Scripture from time to time, but the first three chapters of Ephesians have convinced me of it.
This is why we are going to move on in the book of Romans; we could spend a lifetime learning about election, but I think basic understanding is enough for now as we will see more of the pieces come together in future readings.
Whenever election appears in the text of Scripture, the subject is almost always Jew and Gentile, and that is what we see in the first three chapters of Ephesians. Election is not about individuals, it is about God’s purpose for groups in His overall plan of salvation. Individuals are not excluded from the plan of salvation. The plan is offered as a gift to man, and there is no other way to be saved. That’s the theme of election—it is the offering of a gift; viz, God’s plan of salvation for all men.
Ephesians 1:3 – Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, 4 even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love 5 he predestined us for adoption as sons through Jesus Christ, according to the purpose of his will, 6 to the praise of his glorious grace, with which he has blessed us in the Beloved.
“Us” refers to both Jew and Gentile. Jew and Gentile were chosen before the foundation of the earth, not individuals. Paul will also cite the specific purposes of God’s plan accordingly. Two groups of people are in view here, not individuals. As we move along, this becomes clearer and clearer. These groups were chosen “in Christ.” His death made the inclusion possible. These groups will also be adopted sons, or part of God’s literal family.
Ephesians 1:7 – In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, 8 which he lavished upon us, in all wisdom and insight 9 making known to us the mystery of his will, according to his purpose, which he set forth in Christ 10 as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth.
What is elected is Christ and God’s plan for the ages. The “mystery” of His will is according to His purposes set forth in Christ. The purposes are, “to unite all things in him,” which includes heaven and earth, and to make it all “known to us,” that is, Jew and Gentile.
Ephesians 1:11 – In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will, 12 so that we who were the first to hope in Christ might be to the praise of his glory. 13 In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, 14 who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.
“We” is Jew and Gentile. But, “we” in verse 12 are the Jews only who were first to hope in Christ. God’s will is that they be the “praise of his glory.” Note “In him you also” (verse 13) is obviously talking about Gentiles. Individuals are not the subject here. What is in view is God’s plan, purposes, and the groups that He has chosen to bring about those purposes according to the counsel of His will.
Individuals enter into the privileges and purposes of God’s plan when they hear the word of truth and believe. It is when we hear the gospel and believe that we are “sealed.” Hence, it is God’s plan for people groups that is predetermined, individuals are saved in time when they hear the gospel and believe. It is “when” we heard and believed that we were “sealed,” we were not sealed before the foundation of the earth; we were sealed in time when we believed. There is a clear distinction in the text between these two ideas. We enter into God’s family and His plan for the ages “through” faith.
Ephesians 2:1 – And you were dead in the trespasses and sins 2 in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— 3 among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. 4 But God, being rich in mercy, because of the great love with which he loved us, 5 even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved— 6 and raised us up with him and seated us with him in the heavenly places in Christ Jesus, 7 so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. 8 For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, 9 not a result of works, so that no one may boast. 10 For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.
“Made ‘us’ alive together with Christ” continues to show the dominant theme of Jew and Gentile and God’s purposes in making both groups joint heirs of God’s salvation and entry into His family. Now, many take note of “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God”…
See! See! Your very faith is a gift. Not only is the plan predestined, your faith is predestined.
So, the question becomes, is it God’s grace (salvation) that is the gift, or faith? Let’s answer the question with Scripture:
Romans 3:22…For there is no distinction: 23 for all have sinned and fall short of the glory of God, 24 and are justified by his grace as a gift, through the redemption that is in Christ Jesus, 25 whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. 26 It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus. 27 Then what becomes of our boasting? It is excluded.
Clearly, it is grace that is the gift, made possible by Christ’s death, and “received” by faith. In both texts, the fact that grace is the gift excludes boasting, not the idea that our faith is predetermined. Also, “Of this gospel I was made a minister according to the gift of God’s grace, which was given me by the working of his power” (Eph 3:7). Grace is the gift, not faith. Faith comes by hearing the word and being persuaded that it is the way of salvation.
Ephesians 3:11 – Therefore remember that at one time you Gentiles in the flesh, called “the uncircumcision” by what is called the circumcision, which is made in the flesh by hands— 12 remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world. 13 But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. 14 For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility 15 by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, 16 and might reconcile us both to God in one body through the cross, thereby killing the hostility. 17 And he came and preached peace to you who were far off and peace to those who were near. 18 For through him we both have access in one Spirit to the Father. 19 So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, 20 built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, 21 in whom the whole structure, being joined together, grows into a holy temple in the Lord. 22 In him you also are being built together into a dwelling place for God by the Spirit.
This is the “mystery” that is now revealed:
Ephesians 3:1 – For this reason I, Paul, a prisoner for Christ Jesus on behalf of you Gentiles— 2 assuming that you have heard of the stewardship of God’s grace that was given to me for you, 3 how the mystery was made known to me by revelation, as I have written briefly. 4 When you read this, you can perceive my insight into the mystery of Christ, 5 which was not made known to the sons of men in other generations as it has now been revealed to his holy apostles and prophets by the Spirit. 6 This mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel.
And another purpose is stated:
Ephesians 3:8 – To me, though I am the very least of all the saints, this grace was given, to preach to the Gentiles the unsearchable riches of Christ, 9 and to bring to light for everyone what is the plan of the mystery hidden for ages in God who created all things, 10 so that through the church the manifold wisdom of God might now be made known to the rulers and authorities in the heavenly places.
The revealing of the mystery and its purposes in Christ is what is elected, not individuals. This is the very theme that is initially stated:
Ephesians 1:3 – Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, 4 even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love 5 he predestined us for adoption as sons through Jesus Christ, according to the purpose of his will, 6 to the praise of his glorious grace, with which he has blessed us in the Beloved.
Again, “us” is both Jew and Gentile—that the two would be one is what is predetermined—not individuals. It is an “eternal” purpose (Eph 3:11). We gain “access” to this purpose and become part of its covenants and promises “through our faith in him” (Eph 3:11). Faith is distinct from the eternal purpose which is elected. God elected the means which are accessed through faith. If faith is the mark of those who have been preselected as opposed to those who haven’t been preselected, why wouldn’t the Bible state that fact in plain terms? This is why some peradventure to make faith a gift in the same wise as grace using Eph 2:8. Romans 3:22ff and many other texts refute that idea—grace is the gift. In one sense, faith is an indirect gift because without grace there is nothing to believe in, but in the biggest sense salvation is a legitimate offer and mankind’s choice to either accept the gift or reject it.
In this discussion, let’s consider Matthew 22:
And again Jesus spoke to them in parables, saying, 2 “The kingdom of heaven may be compared to a king who gave a wedding feast for his son, 3 and sent his servants to call those who were invited to the wedding feast, but they would not come. 4 Again he sent other servants, saying, ‘Tell those who are invited, “See, I have prepared my dinner, my oxen and my fat calves have been slaughtered, and everything is ready. Come to the wedding feast.”’ 5 But they paid no attention and went off, one to his farm, another to his business, 6 while the rest seized his servants, treated them shamefully, and killed them. 7 The king was angry, and he sent his troops and destroyed those murderers and burned their city. 8 Then he said to his servants, ‘The wedding feast is ready, but those invited were not worthy. 9 Go therefore to the main roads and invite to the wedding feast as many as you find.’ 10 And those servants went out into the roads and gathered all whom they found, both bad and good. So the wedding hall was filled with guests.
11 “But when the king came in to look at the guests, he saw there a man who had no wedding garment. 12 And he said to him, ‘Friend, how did you get in here without a wedding garment?’ And he was speechless. 13 Then the king said to the attendants, ‘Bind him hand and foot and cast him into the outer darkness. In that place there will be weeping and gnashing of teeth.’ 14 For many are called, but few are chosen.”
Again, the context of election is two groups: Jew and Gentile. Jesus directs this parable towards the Jewish leaders who were rejecting Him and leading the Jewish people to do the same. The original invitation to the wedding feast was to the Jews. When they, for the most part rejected the invitation, and even murdered those who invited them, the King orders His servants to call anyone they can find to the feast (the Gentiles). The one found at the feast without the traditional wedding coat represents a Jew who comes to the feast on his own terms.
What I would like to address is verse 14, “For many are called, but few are chosen.” Just about everywhere else in Scripture, the same word translated “chosen” here, is eklektos which appears 21 times in the New Testament and translated “elect.” So, a better translation here would be, “many are called, but few are elect.” Jesus was addressing the mindset of the Jewish leaders that they would be a part of the great feast because they were God’s chosen people. In reality, they were being called to God’s elect purposes which included Christ, the elect angels, and the election of Jews and Gentiles both. Their rejection of this elect purpose would condemn them to eternal punishment. The point saturates the context surrounding this passage.
This brings us to the infamous Acts 13:48:
And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord, and as many as were appointed to eternal life believed (ESV).
Regardless of the controversy surrounding the various translations of this verse, the context is God’s predetermination that the Gentiles would become heirs of the promises made to Israel. There would not be two classes of people in the kingdom—Jew and Gentile would become one body in the commonwealth of Israel. That is the mystery of the gospel revealed in this age. Acts is the historical account of this plan being unfolded. The point in Acts 13:48 is the inclusion of a group, not the preselection of individuals. I do believe that many translations slant this verse towards that conclusion (individual selection), but clearly, it doesn’t fit the context and is off-topic.
It is amazing how we have been conditioned by Protestantism to interpret everything through the prism of individual selection. Every instance of intervention on God’s part is used to assume plenary predeterminism and thereby plunging the Scriptures into total confusion. God “opened” Lydia’s heart, so that means nobody understands anything unless God shows it to them. Hence, all ignorance is predetermined by God. “Study to show thyself approved,” but you aren’t going to understand anything unless God “opens” your eyes like He did to the disciples on the road to Emmaus.
This extreme view of Scripture starts with plenary monergism, and can only lead to one place: a caste system that inserts philosopher kings as mediators between mankind and God. This is also why Reformed theology posits Christ as the primary member of the Trinity with God the Father and the Holy Spirit playing secondary roles: Christ is promoted to the role of Father so that men can assume His role as mediator between God and mankind. This is where a Platonist worldview is essential to the mediation of elitist philosophers construct. God predetermines certain men to rule over the great unwashed masses. This, in turn, leads to absolution and salvation being found in an institution run by elitists.
Yet another consideration:
Romans 9:6 – But it is not as though the word of God has failed. For not all who are descended from Israel belong to Israel, 7 and not all are children of Abraham because they are his offspring, but “Through Isaac shall your offspring be named.” 8 This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring. 9 For this is what the promise said: “About this time next year I will return, and Sarah shall have a son.” 10 And not only so, but also when Rebekah had conceived children by one man, our forefather Isaac, 11 though they were not yet born and had done nothing either good or bad—in order that God’s purpose of election might continue, not because of works but because of him who calls— 12 she was told, “The older will serve the younger.” 13 As it is written, “Jacob I loved, but Esau I hated.”
14 What shall we say then? Is there injustice on God’s part? By no means! 15 For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” 16 So then it depends not on human will or exertion, but on God, who has mercy. 17 For the Scripture says to Pharaoh, “For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth.” 18 So then he has mercy on whomever he wills, and he hardens whomever he wills.
19 You will say to me then, “Why does he still find fault? For who can resist his will?” 20 But who are you, O man, to answer back to God? Will what is molded say to its molder, “Why have you made me like this?” 21 Has the potter no right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use? 22 What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction, 23 in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory— 24 even us whom he has called, not from the Jews only but also from the Gentiles?
Once again, what is the context? In fact, what is the context of what follows in Romans chapters 10 and 11? Answer, the whole Jew/Gentile issue… “even us whom he has called, not from the Jews only but also from the Gentiles?” Because of God’s elected purpose, neither Jew nor Gentile has reason to boast. And again, it is grace that is elected, not individual choice. Does the Bible ever say directly that individual choice is predetermined? I don’t think so. Rather, freedom to choose seems to be assumed. For certain, what man can choose is predetermined, but the choice itself is not predetermined. Many things such as God’s intervention and helping us in our weakness is interpreted as plenary monergism—I think this is wrong—weakness does NOT equal total inability.
Furthermore, indeed, God hated Esau and loved Jacob before they were even born…or did he? Read the text carefully. Before they were born, he predetermined that the older would serve the younger based on what God knew about these two men and their lives beforehand. Esau would not be selected to further the linage of the coming Messiah because of what God knew about his character beforehand. If you read the Old Testament text that Paul uses to make his point (Malachi 1:2,3), you will find that God hated Esau because of his betrayal of Israel in time, not because God predetermined his behavior.
God elected the plan of salvation and His purposes for the ages. All men are “invited” (klētos: Rom 8:28; Matt 22:14) to be a part of this plan THROUGH faith. Many are invited, but only those who love God are part of His elect group called out for His specific purposes. The plan, and the way he works all things together for the elect is His “workmanship,” not individuals per se. In other words, God doesn’t predetermine our choices as God’s elect. He may intervene at certain points to bring about our good, but we are responsible for our own choices. Unsaved people are free to accept the invitation or reject it.
This is why many of the Reformed make it a point to call the gospel an “announcement,” “herald,” or “proclamation.” The idea that the gospel is an “invitation” creates huge problems for them.
The so-called “church,” ekklēsia, is the “out-called,” ek (out) – klesia (called). It is not an institution; it is a calling to Gods purposes for the ages and an invitation to be a part of it. You are being called away from all other plans to God’s plans that have a certain end—you can also call that “repentance.” You are “persuaded” by the invitation and believe it.
You are then part of God’s elect.
Romans 12:2; The Apostle’s Instruction for Living Out God’s Will
Last week, we looked at the fact that reading, learning, and doing in the Christian life has nothing to do with reading, learning, and doing for salvation. Our position is a settled issue, and we are not only declared righteous positionally, we ARE righteous. Therefore, we are able to learn Paul’s instruction and apply it to our lives. In fact, being a Christian is about change. And a changing person effects the environment he or she abides in; change is powerful.
In verse 1 of Chapter 12, Paul makes his appeal as set against what we have learned in the first eleven chapters. I also strongly suspect that the old covenant is rich in sanctification instruction and Paul is alluding to it accordingly. We will not pause to delve into that in this series, but I would encourage you to put that subject on your schedule of personal study. All in all, what we draw from the first eleven chapters is that our salvation is a settled issue, and now our focus should be aggressive change for the glory of God. Paul makes his appeal by the “mercies” of God which are vast, but it can be boiled down to our freedom and empowerment to please God. Let us begin in verse 2:
Romans 12:2 – Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.
This is first; do not be like the world. But furthermore, we may ask if there is always some sort of transformation going on in our life for better or worse. The concept of staying the same or being in neutral is conspicuously absent in the Scriptures. This seems illogical, but nevertheless, that is the case.
If you look-up the word for “world,” the following is stated,
g0165. αἰών aiōn; from the same as 104; properly, an age; by extension, perpetuity (also past); by implication, the world; specially (Jewish) a Messianic period (present or future):
So, the idea is not to be conformed to the present age and all of its coming and going fads. It could also refer to the “last age” in general which is marked by the first coming of Christ in its beginning and will end with his imminent return. This is an age, the “last age” that is marked by certain characteristics. Paul is instructing us to not be conformed to those general characteristics and variances of such that come and go as repackaged philosophies and fads. Biblical principles do not change and we should “renew” our minds by learning God’s truth and applying it to our lives.
The idea here is “age” as better exemplified in the Young’s Literal Translation:
and be not conformed to this age, but be transformed by the renewing of your mind, for your proving what [is] the will of God — the good, and acceptable, and perfect.
It all starts with the renewing of the mind. How we think, and what we think. The biblical process is very specific. We learn truth from God’s word, and we apply it to our lives. God’s truth will identify the old us that is still present, and needs to be put off, and new ways that need to be put on. This leads to a renewing of the mind and a changed life:
Ephesians 4:20 – But that is not the way you learned Christ!— 21 assuming that you have heard about him and were taught in him, as the truth is in Jesus, 22 to put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires, 23 and to be renewed in the spirit of your minds, 24 and to put on the new self, created after the likeness of God in true righteousness and holiness. [Underscore added].
How do the first eleven chapters of Romans prepare us for chapter 12 following? We know exactly what Paul means by the “old self.” We know that the old self no longer controls us and that we are free to put on the new way of Christ. Though this process starts with learning, the transformation comes in applying it, or doing it. When you stop doing A, and do B instead, that’s change, but this in fact is what transforms the mind as well because part of the application is changing the way we think. Thinking differently about life, changing our attitudes, etc., transforms our mind; this would seem fairly evident. Applying this new thinking to life also lends deeper understanding in regard to what the Lord’s will is:
that by testing you may discern what is the will of God
“Test” in verse 2 comes from the idea of the word “discern” in the same verse. “Test” is not a word that is in the actual Greek manuscript, but is derived from “discern”:
g1381. δοκιμάζω dokimazō; from 1384; to test (literally or figuratively); by implication, to approve:— allow, discern, examine, x like, (ap-) prove, try.
Again, I don’t make a lot of friends on this wise, but I think the vast number of versions in our day is wonderful because it represents a vast number of opinions from Greek scholars. I don’t think it confuses interpretation, I think it clarifies it. We can look up the meaning of the Greek word, form an opinion about how we think that word should be interpreted in context, and then see if any of the Greek scholars agree with us. I think a combination of the King James and the Amplified Bible gives us the best sense of the idea that Paul was conveying:
KJV: And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.
Certainly, as the ESV implies, we don’t put God’s word to the test in order to confirm it. I think the idea is that as we apply God’s word to our lives, it proves to the world what God’s will is, and also reinforces our commitment to it as well:
Amplified version: so that you may prove [for yourselves] what is the good and acceptable and perfect will of God, even the thing which is good and acceptable and perfect [in His sight for you].
In summation, I think the best thing to take away from this is the following: as we learn God’s truth and apply it to our lives by putting off and putting on, God’s “will” is shown to the world and to us. And what is that “will”? Remember last week? God’s “will” is our sanctification (1THESS 4:3). Listen, when we prove the will of God, when we show forth His sanctification in our lives, that’s the gospel. This once again gets back to the many-faceted “mercies” that give us understanding here from the first eleven chapters of Romans. We learned early on that all people born into the world have the works of God’s law written on their hearts, right? Therefore, when we walk in the world, there is a sense in which God’s will is being tested in us. Intuitively, the world knows to expect something different in us, we are under a test, and if we put off, and put on, the will of God will be proven accordingly. Let’s say you were a slave in the first century, Paul would put it this way:
Titus 2:7 – Show yourself in all respects to be a model of good works [put on], and in your teaching show integrity, dignity, 8 and sound speech [put on] that cannot be condemned, so that an opponent may be put to shame, having nothing evil to say about us. 9 Bondservants are to be submissive to their own masters in everything [put on]; they are to be well-pleasing [put on], not argumentative [put off], 10 not pilfering [put off], but showing all good faith [put on], so that in everything they may adorn the doctrine of God our Savior.
11 For the grace of God has appeared, bringing salvation for all people, 12 training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, 13 waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, 14 who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works.
Paul’s point to Titus is that the world has expectations of Christians because of what they know about the gospel intuitively; ie., the grace of God has appeared to ALL people. Come now, when a major Christian figure falls into sin, why is it such big news? Have you ever thought about that? Why would they even care? When you drop the ball at work or among lost family members, how long does it take to hear, “And you call yourself a Christian!”
In addition, the practice of truth gives more understanding. I think this needs to be added to the mix:
John 7:17 – If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself (KJV).
Hebrews 5:11 – About this we have much to say, and it is hard to explain, since you have become dull of hearing. 12 For though by this time you ought to be teachers, you need someone to teach you again the basic principles of the oracles of God. You need milk, not solid food, 13 for everyone who lives on milk is unskilled in the word of righteousness, since he is a child. 14 But solid food is for the mature, for those who have their powers of discernment trained by constant practice to distinguish good from evil.
Learning and doing by putting off and putting on compounds into an unleashing of the Holy Spirit’s power in evangelism, discernment, and personal wellbeing. Those who obey will be blessed, (JS 1:25), and those who obey will have peace (PHIL 4:9). That’s why commandments can often be seen as “precious promises” rather than commands. Underscore added for emphasis:
2Peter 1:3 – His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, 4 by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire. 5 For this very reason, make every effort….[long list of put on(s) follow].
Yet another thing that we must add to the long list of blessings for obedience is assurance of salvation:
….10 Therefore, brothers, be all the more diligent to confirm your calling and election, for if you practice these qualities you will never fall. 11 For in this way there will be richly provided for you an entrance into the eternal kingdom of our Lord and Savior Jesus Christ.
Peter said that there are precious promises, of which some are commandments, and “great promises” which I think could refer to future resurrection, etc. And here in Romans 12:2, we have one of the precious promises:
“Do not be conformed to this world [put off], but be transformed [put on] by the renewal of your mind .
While it is a command, what is more precious than the promise of a renewed mind? I can tell you that there is no precious promise more robbed from God’s people than this. What we would put off in the renewing of our mind is often labeled a sickness by the church. What the Bible calls returning to unnecessary enslavement is labeled an “addiction.” Sanctification’s vast repertoire for dealing with these issues is often replaced with a bottle of pills, while on the other hand, the putting on is replaced with gospel contemplationism. I have talked before about the hope test. Throughout the Scriptures we are commanded to hold on to our hope, rejoice in hope, and dwell in hope. Any idea that strips us of hope is always suspect, and sin as sickness is at the top of the suspect list. I am well aware of all the arguments here, but let us remember that even if we concede that some sickness causes sin, even the sickness itself might be due to sin in the first place:
1Corinthians 11:28 – Let a person examine himself, then, and so eat of the bread and drink of the cup. 29 For anyone who eats and drinks without discerning the body eats and drinks judgment on himself. 30 That is why many of you are weak and ill, and some have died. 31 But if we judged ourselves truly, we would not be judged. 32 But when we are judged by the Lord, we are disciplined so that we may not be condemned along with the world.
Note that in this commandment and warning there is a precious promise: if we judge ourselves, we will not be judged. That is a wonderful promise and a great incentive to put off and put on. Do you see the commandments as promises?
This all begins with an intellectual endeavor. Let’s go back to verse one for a moment. Probably due to the fact that the ESV and the KJV were taken from different manuscripts, we have the following differences between the two:
ESV: I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.
KJV : I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.
In the ESV, “spiritual” is not in the manuscript, and was added in. The word “reasonable” in the KJV is,
g3050. λογικός logikos; from 3056; rational (“logical”):— reasonable, of the word.
That is why the Amplified version has it this way:
I appeal to you therefore, brethren, and beg of you in view of [all] the mercies of God, to make a decisive dedication of your bodies [presenting all your members and faculties] as a living sacrifice, holy (devoted, consecrated) and well pleasing to God, which is your reasonable (rational, intelligent) service and spiritual worship.
This goes hand in hand with the renewing of the mind. This renewing is to be logical and reasonable. Though many Christians speak of ambiguous “heart” issues, even that word is an idiom for the mind in most places throughout Scripture:
Genesis 6:5 – The Lord saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually.
Our understanding of the Scripture is to be logical. We must obey intellectually and reasonably. Christ’s mandate to the church is to “make disciples”:
g3100. μαθητεύω mathēteuō; from 3101; intransitively, to become a pupil; transitively, to disciple, i. e. enrol as scholar:— be disciple, instruct, teach.
You can see the word “math” in this Greek word, and the etymology (origin) of the word is Greek (máthēma). It has always meant “to learn” or “learner.” It is also associated with the idea of science and empirical study in general. Point being: discipleship is not a mystical endeavor; it is a “reasonable service.” It is a thinking endeavor for a Lord who says, “Come, let us reason together.”
ADDENDUM:
| Scripture | Put Off | Put On |
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Ephesians 4:25 Ephesians 4:28 Ephesians 4:29 Ephesians 4:31-32 Psalm 1 Galatians 5:19-23 3 John 11 Hebrews 10:25 1 Peter 3:9 Matthew 16:24 1 Thessalonians 1:9 1Peter 1:14-15 1Peter 2:11-12 1Peter 4:2 1Peter 5:2 1Peter 5:3-6 Romans 12:16 Romans 12:21 Romans 13:12 Romans 14:17 Romans 15:1-2 Galatians 6:3-4 Galatians 6:8 Ephesians 5:4 Ephesians 5:11 Ephesians 5:18 Ephesians 6:4 Philippians 2:3 Philippians 2:21 Philippians 3:3 Philippians 4:6 Colossians 3:2 Colossians 3:5-10 1Thessalonians 5:6 1Thessalonians 5:15 1Timothy 4:7 1Timothy 6:11 1Timothy 6:17 2Timothy 1:7 Titus 2:11-12 James 1:22 1Peter 2:1-2 1John 3:18 1John 4:18 Acts 18:9 Source: Jay E. Adams; The Institute for Nouthetic Counseling. This Study: Titus 2:7-10 Add your own:
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Paul's Passing Thoughts 
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