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"Knowing this, that our old man was (and is, Aorist passive) crucified with Him, that
the body of sin might be rendered inoperative, that henceforth we should not serve sin"
(Rom. 6: 6).
"Knowing that Christ being raised from the dead dieth no more; death hath no more
dominion over Him" (Rom. 6: 9).
The former we "know" (ginosko), the latter we "perceive" (eideo). Unless we both
"know" and "perceive" this glorious truth, our own unsanctified, unregenerate, unaltered
old nature will continue to cause us alarm, anxiety, and possibly lead us either to despair
or to attempt some means of improving, chaining, or eradicating the old man, all of which
is impossible and wrong. We must "know" that in our flesh, even though we are justified
and at peace, there dwelleth no good thing:
"For I know that in me (that is, in my flesh), dwelleth no good thing" (Rom. 7: 18).
We must "know" that the flesh cannot render satisfactory obedience to the law of God:
"For we know that the law is spiritual: but I am carnal, sold under sin" (Rom. 7: 14).
Further, we should add to our faith the knowledge that, even though we are saved,
justified and accepted, this does not exempt us from sharing the groans of a suffering
creation. Salvation from sin does not mean exemption from the troubles of this life and
unless we "know" this we may entertain doubts regarding the validity of our salvation.
"For we know that the whole creation groaneth and travaileth in pain together until
now. And not only they, but ourselves also, which have the firstfruits of the Spirit, even
we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of
our body" (Rom. 8: 22, 23).
This knowledge is most essential to our peace.
Again, even though we "have access by faith into this grace wherein we stand"
(Rom.v.2), it does not follow that we shall always have such an understanding of the
Lord's will, or of the hundred events that go to make up our daily experiences, that we
shall be able at all times, to be sure what to ask in prayer. This "knowledge" is vital, for
we shall either, in our mute anguish, blame ourselves for lack of spirituality, which may
be untrue, or we may force ourselves to a fluency in prayer which, if heard with the ear of
an angel, would sound perilously near blasphemy. For our peace of mind we should
realize that sometimes, this uncertainty, is our sanity.
"For we know not what we should pray for as we ought: but the Spirit itself maketh
intercession for us with groanings which cannot be uttered and He . . . . . knoweth what is
the mind (or bent) of the Spirit" (Rom. 8: 26, 27).
Though saved, we are yet subject to "infirmities" (Rom. 8: 26), and it is an
unspeakable comfort "to know" that, though words fail us, the "bent" of our spirits is
understood. The Holy Spirit fulfils His blessed office as the "other Advocate", and to
know this is to enter into peace.