I
BUSINESS mental principles of a life of holiness from a twofold point, o f view: First. With regard to sin in the nature, and as a state (vv. 1-14). This thought is indicated by the word “therein.” No justi fied man need pr will live in sin as an element. The sinful nature shall not. have control over him. In God’s sight the justi fied man died with Christ. He must “reckon himself to be dead indeed unto sin.” Second. Sin with reference to individual acts (vv. 15-23). Not only is it true that a man need not be controlled by his sinful nature or live in a state of sin, but it is also asserted that he may. have complete- mastery over individual acts of sin. This mastery is accompanied by the presentation of the members of the body to God. In verses 1-14 the question is looked at from God’s side, and the key-word is “reckon.” In verses 15-23 the question is looked at from man’s side, and the key word is “present.” Further enlarged upon, the point is this: Because the believer has •become identified with Jesus Christ in His death and resurrection, he will not be able to live a life such as he formerly lived (vv. 1-14), nor will he want to commit individual or single acts of sin, if he realizes what it is .to be under grace (vv. 15-23). That these are the two thoughts in this chapter is clear from the two questions in verses 1 and 15—“Shall we sin, that grace may abound?” and “ Shall we continue in sin because it does abound?” Or shall we continue to sin in order to obtain grace? And shall we continue in sin because we are in grace? A B rief E xposition of R om ans 6 :1 -1 4 The grace of God delivers from the thraldom of sin (6:1). A proper knowledge of what took place in our regeneration and justification should lead us to see clearly that the life of the justified is like the life of the risen Christ. The jusitfied man actually died with Christ. That is to say, he died to sin. He cannot, therefore, live any longer “therein.”
318 THÉ KING’S sin, but, on the contrary, argues for a life of holiness. A general view of chapters 6-8 may be set forth as follows: In chapter 6 we have the principle of holiness dealt with— Christ; in chapter 7, the futile struggle after holiness—self and legalism ; in chapter 8, the secret of victory—the Holy Spirit. 1. . T h e possibility of a holy life ( 6 :1 -2 3 ). It is apparent from a careful reading of the chapter that the apostle supposes an antagonist who brings forth an argument against the doctrine of God’s free grace. The apostle has already shown in the con- - eluding verses of - chapter 5—-the contrast between the sin of Adam and the righteous ness of Christ—how the wojk of Christ not only thoroughly undoes all the evil that the sin of Adam did, but “much more” (cf. 5:10, 15, 17, 20). “Granted, then,” says some one, “that grace exceeds sin and that sin brings, grace into such a magnificent light, why should we not sin in order that grace may be all -the more magnified? “What shall we say then? Shall we continue in sin, that grace may abound?” (6:1). It is a similar argument to a similar objection in 3 :8, 31—“Let us do evil, that good may come?” “Do ye then make void the law through faith? God forbid.” The apostle would have the Roman Christians understand that the doctrine of God’s free grace is not, by any means, to be looked upon as allowing, permitting, or encouraging man to sin. On the contrary, the justified man has been delivered, not only from the guilt, but from the power of sin. The doctrine of lawlessness or anti- nomianism finds no support in the teaching of Paul. He who looks upon the gospel as a thing of license misunderstands the lib erty of the gospel, which is a liberty to servè, and not a license to sin. Christ delivers us from sin in order that we may bring forth the fruits of holiness. He who has died to sin in Christ lives unto right eousness for God. ' No man can be both dead and alive to sin at the same time. The sixth chapter deals with the funda-
Made with FlippingBook - Online magazine maker