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Holy Spirit helps to minister the reality of Christ as our life. The trinity is present in the actuality of Christ come in our flesh. But the anointing and the gifts are not our life in the Spirit.

The incarnated oneness that is ours in Christ is our life in the Spirit. Paul declares this when he writes, ‘I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me’ Gal 2.20 NIV. In the next verse Paul warns that by retaining ourselves in the law we make Christ irrelevant to our lives – which explains why law-centered Christianity is so wooden and why those who live in such externalities are insulated from Christ, from themselves and other people. Paul writes, ‘I do not set aside the grace of God, for if righteousness could be gained through the law, Christ died for nothing!" Gal 2.21 NIV.


Jeff McSwain observes of the Holy Spirit that, “To hold out the Spirit as a second blessing or additional work of grace is to divorce Spirit from Son, as if the Holy Spirit’s role is to finish a work Christ has not finished.” But should we live in an old covenant mindset, for us the reconciling of work of Christ has never been completed. But it is finished. You have been made one with God and this oneness if yours as you agree with Jesus that you are incarnated with the fullness of God. Sanctification does not come from the anointing and the gifts. It comes from the incarnation.


Adam initiated separation from God. Separation from God causes spiritual disease, the death of the spirit and eventually the death of the Body. Union with God fills us with spirit and life and eventually results in eternal life. God’s joining of Himself to us out of His love and His own initiative is expressed in the cross, the forgiveness of sin, the healing of our soul and the igniting of our spirit with the life that flows from the trinity into us.

Jesus lived spirit and life because He and Father were one. We are spirit and life when we live in in our oneness with Jesus rather than in oneness with religion.

The mediation of this infinite life is Jesus Christ. The real presence of the trinity in us is the incarnation. In Jesus the triune God has enfolded us in God.


Before the fall Adam and Eve lived in oneness with God. Part of His life, they were like God and expressed His nature as result of union with Him. With the fall they entered a state of separation that began with a loss of trust in God. Belief in Satan’s slanderous insinuation about Father and about themselves as being less than enough, was subtle. But it had dramatic effects in the spiritual, social and physical realms. Humans passed from innocent union with God to a state of dualistic separation in which actions came to be seen as either good or evil.


When Jesus came, He taught the principles of His Kingdom and ‘made the two one’ by the atonement of the cross. As such Jesus became the Vine that wove us into God and we became the branches who expressed the life and spirit of God because the Holy Family now made their home in us (John 14.23).


Gregory Boyd explains why the law as a schoolmaster leading to Christ is no longer the way of righteousness. “Consider Paul’s view of the law. On the one hand, Paul believed that the Old Testament law is good and holy (Rom. 7:12). On the other hand, Paul said that it only serves to expose and even increase sin (Rom. 5:20; 7:5–11). On a deep level, Paul wanted to carry out the law, but on another level, Paul found himself unable to do this consistently (Rom. 7:9–24). The result was that the law brought Paul to the point at which he proclaimed that he was a “wretched man” and cried out for someone who “will rescue me from this body of death” (Rom. 7:24).5

“Of course, the “someone” Paul found was Jesus Christ, who set Paul free from the condemning bondage of the law and thus from the “body of death.” “There is therefore now no condemnation for those who are in Christ Jesus” (Rom. 8:1). Moreover, in Christ, Paul received the Spirit of God, who empowered him to live as God wanted him to live, not because there was an external law hanging over his head, but because it was in his heart to fulfill the law.”


The law is irrelevant to the post cross life of all – other than the fact that all must pass through a version of it on the way to their re-birth in Christ their life.

The law is not the centrepiece of the new testament, which is why Paul goes to great lengths to explain that Christ is our life and the law is not. Jesus did not make a thing of it, except to assert that one might be a law-keeper and a sinner in spite of his law-keeping.

John fills out the fact of Christ as our life when he speaks of our being made one with God in Christ and introduces the incarnation when he speaks of Christ come in our flesh. It is John who cautions us to be wary of those who substitute the flesh (the law) as our life in place of the incarnated Christ. This thought, John warns originates in the spirit of anti-christ.

It is John, who in the prologue to his Gospel introduce the New Creation that spreads out from the teaching, the cross and the resurrection of Christ to fill the earth with life, light and regeneration. It is John who describes Jesus as the Vine who roots humanity in the trinity so that individuals, the church and society become the branches and fruit in the life flowing from the Son of God.

This is why the law and all that pertains to Adam and his separation from God is irrelevant to the new creation that is ours in the incarnated Christ.


Jesus has given us more than a judicial release from the law. He has given Himself as our life. Incarnated in our being by the Spirit, Jesus becomes us because He has come in our flesh. The mystery of this is that the Spirit of Jesus manifests as us. Jesus manifests as the expression of Himself in Joe, George and Mervyn.