Verse-by-Verse Bible Commentary
Romans 6:3

Clarke's Commentary

Verse Romans 6:3. Know ye not, &c.] Every man who believes the Christian religion, and receives baptism as the proof that he believes it, and has taken up the profession of it, is bound thereby to a life of righteousness. To be baptized into Christ, is to receive the doctrine of Christ crucified, and to receive baptism as a proof of the genuineness of that faith, and the obligation to live according to its precepts.

Baptized into his death? — That, as Jesus Christ in his crucifixion died completely, so that no spark of the natural or animal life remained in his body, so those who profess his religion should be so completely separated and saved from sin, that they have no more connection with it, nor any more influence from it, than a dead man has with or from his departed spirit.

Bridgeway Bible Commentary

6:1-8:39 THE WAY OF HOLINESS (SANCTIFICATION)

Having spoken about justification by faith (how believers can be put right with God), Paul goes on to speak about sanctification by faith (how believers can live lives of practical holiness). In some of the other New Testament writings, ‘sanctify’ means ‘declare holy’, in much the same way as ‘justify’ means ‘declare righteous’. (‘Sanctify’ and ‘holy’ are different parts of the same word in the original languages.) Sanctification, like justification, denotes what God does for believers on the basis of Christ’s death (Hebrews 10:14; 1 Peter 1:2; 1 Peter 1:2). The main emphasis in Romans, however, is on the practical expression of sanctification. Since God has declared believers righteous and holy, they must be righteous and holy in practice (Romans 6:19,Romans 6:22). The following outline will introduce some of the ideas and words that Paul uses in developing this subject.

Sinful human nature

When Adam sinned, he corrupted human nature. This means that all human beings, because of their union with Adam, are born with a sinful nature. Paul commonly calls this sinful human nature the flesh (Psalms 51:5; Romans 5:12; Romans 7:18; Galatians 5:16-17).

People do not need anyone to teach them to do wrong. They do it naturally, from birth. Sinful behaviour is only the outward sign of a much deeper problem, and that is a sinful heart, mind and will (Jeremiah 17:9; Mark 7:20-23; Ephesians 2:3). Every part of human life is affected by this disease of sin, including all that people are (their nature) and all that they do (their deeds) (Genesis 6:5; Matthew 7:18; Romans 7:18). This doctrine, known as total depravity, does not mean that all people are equally sinful, but that every part of human nature is affected by sin. The corruption is total.

Because of such forces as conscience, will-power, civil laws and social customs, not all people show this sinful condition equally. But in spite of the good that they do, human nature is still directed by sin. The flesh is hostile to God’s law and will not submit to it (Isaiah 64:6; Romans 8:7-8). This creates constant conflict in people’s lives, because when they want to do right they repeatedly do wrong. Sin is like a cruel master that they cannot escape, no matter how much they may want to (John 8:34; Romans 7:21-23). Yet all people are still responsible for their own actions, and have the ability to say ‘yes’ or ‘no’ when tempted to sin (1 Corinthians 10:13; James 1:14).

Victory through Christ

Jesus was born with a human nature, but his human nature was not affected by sin (1 John 3:5). He lived in complete obedience to God’s law, died to pay its penalty on behalf of sinners, then rose victoriously to new life. In dealing with sin he broke its power so that people might no longer be enslaved by it (Romans 8:3; Hebrews 2:14-15). The old life that believers once lived, all that each person once was as a sinful descendant of Adam - the ‘old self’, the ‘old being’ - was crucified with Christ. Believers now have a new nature. They share in the life of Christ and are indwelt by the Holy Spirit (Romans 6:6; Romans 8:9; Colossians 3:9-10; 2 Peter 1:4; 2 Peter 1:4).

Nevertheless, believers still live in a world where everything suffers from the effects of sin. Their old nature, the flesh, though condemned by Christ at the cross, is not yet destroyed. It will be with them till the end of his present earthly life, but because of Christ they need not remain in its power (Romans 6:14,Romans 6:18; Romans 8:1-2).

There is therefore a continual conflict in the lives of believers, the old nature fighting against the new, the flesh fighting against the Spirit (Romans 8:5; Galatians 5:17). The flesh always wants to do evil, and if believers give way to it, it will bring them under its power again, ruling them like an evil master and making them useless for God. They can resist the power of the old nature by making sure that their behaviour is directed and controlled by the Spirit (Romans 6:12-18; Romans 8:4; Galatians 5:16).

Christians have no obligation to the flesh. They must not trust it or give it any opportunity to satisfy its evil desires (Romans 8:12-13; Romans 13:14; Philippians 3:3). Paul wants to show that Christ has already won the victory over the flesh, and through the power of Christ’s indwelling Spirit believers can claim this victory as theirs daily (Romans 6:6-7; Romans 8:1-3).

Freedom from sin (6:1-23)

In 5:20-21 Paul concluded that, no matter how much sin increases, God’s grace increases all the more to meet it. He now warns against using that truth as an excuse for carelessness about sin. Christians ought not to sin. Their union with Christ means that with Christ they died to sin, with Christ they were buried, and with Christ they rose to new life. They pictured this in their baptism and they must now show it to be true in their daily lives (6:1-4).
For believers in Christ, the old life has gone, the new has come. When people die, no one can make any more demands on them. So also when believers died to sin through Christ, the full penalty that sin demanded was met for them. They are free from sin. It has no power over them (5-7). But having died for sin, Jesus rose again, and now sin and death can touch him no more. Because believers are ‘in Christ’, this death to sin and victorious entry into new life becomes theirs as well. They must believe it to be true and live accordingly (8-11). If, however, they allow sin to have the opportunity, it will conquer and rule them again. Therefore, they must give every part of themselves to God, so that God, not sin, might work through them (12-13). The law cannot enable people to overcome the power of sin, but God’s grace can (14).
The freedom that grace gives is freedom from sin, not freedom from God. It does not allow people to sin with ease, as some think, for that would lead them back to slavery to their former master, sin. No matter what people do regularly, whether sin or righteousness, it will soon have power over them (15-16). Instead of allowing careless habits to drag them back into the bondage of sin, believers should concentrate on obeying the teachings of righteousness and so become true servants of God (17-18). This will enable them to produce lives of practical holiness (19).
Sinners feel no obligation to righteousness, but neither do they get any satisfaction from sin. They get only disappointment, bondage and death (20-21). Being a slave of God brings satisfaction and holiness in the present world, and the fulness of eternal life in the age to come (22-23).

Coffman's Commentaries on the Bible

Or are ye ignorant that all we who were baptized into Christ Jesus were baptized into his death?

This verse is proof that justification by faith, as possessed by those Christians to whom Paul addressed Romans, included baptism. Not a single one of them was ever justified without it; for Paul wrote, "ALL WE who were baptized." Paul's focal purpose in this paragraph was to stress the fact that Christians who were dead to sin should not continue to live wickedly; but the manner of their being dead to sin necessarily brought the ordinance of baptism into his thoughts, with the consequence that many of the most positive teachings concerning that ceremony were included in this letter. In this verse, Paul explained HOW it is true that Christians are dead to sin, and WHEN they became so.

Baptism being the ordinance which brings people "into Christ," as stated here and in Galatians 3:26-27, and through means of the unity with Christ thus effected, the Christian actually enters the spiritual body of Christ, thus making it true that "in Christ" he is dead to sin, since Christ died. That is the thought here expressed by "baptized into his death," meaning "into the status of being dead to sin in Christ." Making the sinner dead to sin is a mighty act; and, as Wuest expressed it,

Paul now proceeds to show how this mighty cleavage was effected. He says that it was brought about by God's act of baptizing the believing sinner into Christ so that the person would share his death on the Cross, which identification of the believing sinner with Christ in his death, brought about the separation of that person from the sinful nature. Kenneth S. Wuest, Romans in the Greek New Testament (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1955), p. 96.

Wuest's view of baptism as an act of God is correct, as a comparison with John 4:1-2 proves, thus making it impossible ever to classify baptism as a work of human righteousness. It is a work of God because God commanded it and because it is administered in God's name by God's servants. Nevertheless, inasmuch as this cannot be done except with the consent and submission of the believer, there is a sense in which baptism is an act of the believer himself. When Paul himself was baptized, the believer's initiative in the act was clearly indicated in the divine command uttered by Ananias (Acts 22:16). Vine's Greek dictionary has this:

In Acts 22:16, it ([@baptizo]) is used in the middle voice in the command given to Saul of Tarsus, "Arise and be baptized," the significance of the middle voice being, "get thyself baptized." W. E. Vine, Expository Dictionary of New Testament Words (Westwood, New Jersey: Fleming H. Revell Company, 1940), p. 97.

Again, the diligence of people to avoid the significance of baptism as a part of God's plan of redeeming people, in the sense of bringing them into a status where they may receive redemption as God's gift, is evidenced by such as the following statement:

Nevertheless, a doctrine of justification by grace through faith necessitates a distinction between initiation into the spiritual body of Christ and identification with the visible body through baptism. William M. Greathouse, op. cit., p. 130.

But there is no difference! It is by the one baptism (Ephesians 4:5) that believers are baptized into the one body (1 Corinthians 12:13), into Christ (as here), into the name of the Father and of the Son and of the Holy Spirit (Matthew 28:18-20), into his death (as here), and into the kingdom of God (John 3:5). The false theory that one might indeed be in some mystical form of the body of Christ and not be in the visible body of his church was explicitly proved untenable by Dietrich Bonhoeffer, thus:

It is impossible to become a new man as a solitary individual. The new man means more than the individual believer. … It means the Church, the Body of Christ; in fact it means Christ himself. As quoted by Greathouse, op. cit., p. 138.

As the New Testament writer Luke expressed it:

And the Lord added to them (the church) day by day those that were being saved (Acts 2:47).

Luke's statement justifies the deduction that if one has not been added to the church, neither is he saved.

Melancholy rises in the heart as one contemplates the magnitude and extent of human efforts to obscure and even deny the scriptural teaching before us in this verse. Why should people have decided that baptism has nothing to do with salvation and then have set about shouting it out of the New Testament? Why has God permitted it? Is it in order that people who do not truly love God may have some rational platform to support their rebellion? Why should not every man who believes in God and Jesus Christ accept and obey the holy teachings on this subject? Christ himself made the baptism of "all nations" (Matthew 28:18-20) to be the urgent and invariable mission of his church throughout ages; and no logic can support the view that Christ included a "non-essential" in the great commission. What human vanity it is to suppose that people have the right to take it out! Ten thousand angels swearing that baptism is not necessary to salvation could not make it so.

Barnes' Notes on the Whole Bible

Know ye not - This is a further appeal to the Christian profession, and the principles involved in it, in answer to the objection. The simple argument in this verse and the two following is, that by our very profession made in baptism, we have renounced sin, and have pledged ourselves to live to God.

So many of us ... - All who were baptized; that is, all professed Christians. As this renunciation of sin had been thus made by all who professed religion, so the objection could not have reference to Christianity in any manner.

Were baptized - The act of baptism denotes dedication to the service of him in whose name we are baptized. One of its designs is to dedicate or consecrate us to the service of Christ: Thus 1 Corinthians 10:2, the Israelites are said to have been “baptized unto Moses in the cloud and in the sea;” that is, they became consecrated, or dedicated, or bound to him as their leader and lawgiver. In the place before us, the argument of the apostle is evidently drawn from the supposition that we have been solemnly consecrated by baptism to the service of Christ; and that to sin is therefore a violation of the very nature of our Christian profession.

Into - εἰς eis. This is the word which is used in Matthew 28:19, “Teach all nations, baptizing them into εἰς eis the name of the Father,” etc. It means, being baptized unto his service; receiving him as the Saviour and guide, devoting all unto him and his cause.

Were baptized unto his death - We were baptized with special reference to his death. Our baptism had a strong resemblance to his death. By that he became insensible to the things of the world; by baptism we in like manner become dead to sin. Further, we are baptized with particular reference to the design of his death, the great leading feature and purpose of his work. That was, to expiate sin; to free people from its power; to make them pure. We have professed our devotion to the same cause; and have solemnly consecrated ourselves to the same design - to put a period to the dominion of iniquity.

Living By Faith: Commentary on Romans & 1st Corinthians

6:3: Or are ye ignorant that all we who were baptized into Christ Jesus were baptized into his death?

Paul did not want these Christians to be “ignorant” (agnoeo) about their conversion. Paul often used this verb when giving corrective instructions to congregations (it is used in 1:13; 7:1; 1 Corinthians 10:1; 1 Thessalonians 4:13; etc.) It occurs only a couple times in the gospels, but Mark 9:32 does a good job of illustrating its meaning. Here it is in the present tense (are you continually in a state of no understanding?), and it is joined with the fact that the Romans had been “baptized into Jesus Christ.” Because of these facts it has the force of “Do you not know?” or “Have you failed to realized?” (Brown, 2:406). The Exegetical Dictionary of the New Testament (1:21) describes it as “Surely you know,” “Surely you have not forgotten.” Paul seems to have asked if some weak Christians (specifically his opponents) did not understand everything that baptism involved. He wanted to insure they realized that the act of baptism separates people from sin.

The baptism (baptizo) experienced by these Christians is more fully explained in the commentary on Acts 2:38 because the same word is used in both places. Key cross-references for Bible baptism are 2 Timothy 2:10 and Ephesians 1:3; Ephesians 1:7, verses that affirm that salvation and all spiritual blessings are only found in Jesus Christ. In order to be saved and enjoy all God’s blessings (not the least of which is salvation), a person must have faith (John 8:24), be willing to repent (Luke 13:3 -this step is also discussed in the Acts 2:38 commentary), and after confessing Christ as Lord (see the commentary on Romans 10:9-10), the final step is water baptism (Romans 6:3; 1 Corinthians 12:13; 1 Peter 3:20-21). Proper baptism in water puts a person “into Christ” (Galatians 3:27; Romans 6:3) and results in the forgiveness of sins (Acts 2:38). According to the Bible, people are not saved by “saying a sinner’s prayer,” merely “confessing Christ,” “accepting Jesus into the heart,” or “praying with someone.” God requires all the steps listed above, and this system is known as “grace through faith” (Ephesians 2:8). Additional information on true faith is found in the commentary on Romans 1:5.

The essentiality for baptism is so clear (compare Mark 16:16) that many must struggle to deny it. The Bible Knowledge Commentary (p. 461) says: “The question here is whether Paul had in mind Spirit baptism (1 Corinthians 12:13) or water baptism...others take Romans 6:3 to refer to water baptism, but the problem with that is that it seems to suggest that baptism saves.” The commentary is right in its conclusion that if water baptism is described then baptism has a part in man’s salvation (see Mark 16:16). Paul did describe water baptism and this passage cannot describe Holy Spirit baptism.

By the time Paul authored the book of Ephesians, only one baptism existed (Ephesians 4:4-5). This one baptism was either Holy Spirit baptism or it was baptism in water. If water baptism is something that God still commands/requires/recognizes, Holy Spirit baptism is no longer available because there is now only one baptism. This one baptism is either water baptism or Spirit baptism, and the following chart shows that water baptism is the one baptism from now to the end of time.

Another verse showing what water baptism does is Acts 8:12. Those who “believed” (heard the gospel) were baptized so they could participate in the “kingdom.” The book of Acts repeatedly shows that people were immersed in water for the forgiveness of sins (Acts 2:38) and to have their sins washed away (Acts 22:16). Even Peter affirmed that our salvation is partly based upon Bible baptism (1 Peter 3:20-21).

The third verse in Romans 6:1-23 shows that those who are baptized in water are baptized “into Christ’s death” (i.e. we gain access to all the benefits of His death). Perhaps the following picture (the source for this is unfortunately unknown) will help.

Based upon what Paul wrote and looking at the above diagram, there is a definite connection between the death of Jesus Christ and the justification of mankind (Owen, p. 39). The information in Romans 6:3 ties in with Romans 3:25; Romans 5:9; Romans 5:10. Verse 3 is very plain in both Greek and English: We are either baptized “into” (eis) Christ and baptized “into” (eis) His death or we are not. Proper baptism results in both conditions; a lack of baptism or a baptism other than the “one baptism” described in Ephesians 4:5 results in a person’s being out of Christ and outside the benefits of Jesus’ death. Proper baptism is so important Paul spoke of these same ideas again in verse 4. Furthermore, when people were not baptized correctly and Paul was made aware of this, they were immersed again (Acts 19:3-5).

McGuiggan (p. 192) said, “We were baptized into his death. And what kind of death was that? It was a death caused by sin at the hands of sinners! It was a death that was intended to atone for sin! It was a once-for-all death to sin! And if we entered into union with such a death could we continue to live in sin? That would be moral contradiction. Did teaching like Paul’s lead (logically) to a life of continuance in sin? Not at all. The logic of his teaching would be a hatred of that which slew the Master; a longing to have that sin covered and appeased for and a decisive severance from sin. If a person enters into union with Christ he endorses all that Christ endorses and repudiates all that Christ rejects.”

Calvin's Commentary on the Bible

3.Know ye not, etc. What he intimated in the last verse — that Christ destroys sin in his people, he proves here by mentioning the effect of baptism, by which we are initiated into his faith; for it is beyond any question, that we put on Christ in baptism, and that we are baptized for this end — that we may be one with him. But Paul takes up another principle — that we are then really united to the body of Christ, when his death brings forth in us its fruit; yea, he teaches us, that this fellowship as to death is what is to be mainly regarded in baptism; for not washing alone is set forth in it, but also the putting to death and the dying of the old man. It is hence evident, that when we become partakers of the grace of Christ, immediately the efficacy of his death appears. But the benefit of this fellowship as to the death of Christ is described in what follows. ⁽¹⁸⁴⁾

(184) “Baptized into (εἰς) Christ,” “baptized into (εἰς) Moses,” 1 Corinthians 10:2, “baptized into (εἰς) one body,” 1 Corinthians 12:13, are all the same forms of expression, and must mean, that by the rite of baptism a professed union is made, and, in the two first instances, a submission to the authority exercised is avowed. By “baptized into his death,” we are to understand, “baptized,” in order to die with him, or to die as he died; not that the death is the same; for it is a like death, as it is expressed in Romans 6:5, as the resurrection is a like resurrection. His death was natural, ours is spiritual; the same difference holds as to the resurrection. It is thelikeness that is throughout to be regarded; and this is the key to the whole passage. It is true, that through the efficacy of Christ’s death alone the death of his people takes place, and through the operation of his Spirit; but to teach this is not the design of the Apostle here; his object seems to be merely to show that a change takes place in every true Christian, symbolized by baptism, and that this change bears a likeness to the death and resurrection of our Savior. He speaks of baptism here not merely as a symbol, but as including what it symbolizes; as he does in a similar passage, Colossians 2:11, where he refers to this change, first under the symbol of circumcision, and then of baptism; which clearly proves that the same thing is signified by both. — Ed.

Smith's Bible Commentary

Chapter 6

What shall we say then? ( Romans 6:1 )

If where sin abounds, grace does much more abound,

Shall we continue in sin, that grace may abound? ( Romans 6:1 )

No. Let's let God reveal how much grace there is by continuing in sin. Paul's answer is typical:

God forbid ( Romans 6:2 ).

Now he gives to you the new principal of life.

How shall we, that are dead to sin, live any longer therein? ( Romans 6:2 )

I have received Jesus Christ as my Lord and Savior. In receiving Jesus Christ as my Lord and Savior I have done that and the result is that I am born again. I am now a child of God through faith in Jesus Christ. If I am born again, then where is the old Chuck? He is dead. That old fellow who used to live after his flesh, he is dead. I now have a new life, a spiritual life, that life from Christ. Therefore, to say, "Well, let's go ahead and just live in sin that grace may abound," is folly. Because I am dead to sin, that old life is dead.

So know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? ( Romans 6:3 )

Don't you realize that water represented the grave? Don't you realize that as you were put in the water it was the burial of the old life? You were buried with Christ in the water of baptism.

Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life ( Romans 6:4 ).

It's a whole new life, that new life after the Spirit and, of course, that is the old things. The old life after Adam is a life after the flesh. It is a life where the body is dominant, and the consciousness is occupied by the body needs. It is life on the animal plane--body and soul. The body supreme, the mind subjected and filled with the consciousness of the body needs.

Now, when you are born again, that which is born of the flesh is flesh. If you are born again by the Spirit of God, the new life that you now have is spirit, soul, and body. So now the spirit is the dominant feature and the new life is spiritual life, the old life was a fleshly life. The new life is a spiritual life. A spirit in union with God's Spirit. So a spirit in union with God's Spirit, my thoughts, my consciousness now is upon God and the things of God and how I might please Him by walking in the spirit. These are the things that dominate my conscious state. God's love for me, God's grace for me, God's goodness for me, these things dominate my conscious state. No longer dominated by my fleshly desires or fleshly needs.

That is what baptism was all about. Buried with Christ, but yet raised in that newness of life in Him.

For if we have been planted together in the likeness of his death, [through baptism] we shall be also in the likeness of his resurrection ( Romans 6:5 ):

As I come up out of the water, it's like being resurrected--like Jesus resurrected coming out of the grave. That new resurrected life of Christ.

Knowing this, that our old man was [not is, was] crucified with him, that the body of sin might be destroyed [or put out of business], that henceforth we should not serve sin ( Romans 6:6 ).

This body of sin was put out of business. It can no longer dominate my life. It can no longer rule over my consciousness, because that old man was crucified with Christ.

As Christians our biggest problem is with our flesh. For our flesh is still seeking to make its demands on us. Our flesh will still bring us under its control and power. As a Christian there is a warfare that is going on in me, for the flesh is warring against my spirit and my spirit is warring against my flesh and these two are contrary to each other.

There is this battle going on for the control of my mind, the control of my life. My flesh still wants to sit on the throne of my life and the spirit wants to sit on the throne of my life and there is a battle waging raging, actually, over the control of my life itself, the flesh and the spirit. I don't always do the things that I would as we sang this morning. Then I shall be what I would be, and I shall be what I should be, things that are now nor could be soon shall be our own. The battle will be over one of these days and my spirit leaves this old body of flesh. I am still living in the body, that is my big problem. If I weren't living in this body any longer then I would have no problems. But I am still living in the body, and as long as I am living in this body it is going to struggle for supremacy, and thus, I must keep my body under. You remember Paul the apostle said, "I beat myself to keep my body under."

It is a struggle. It is a fight. My body wants control again. It wants to sit on the throne. I have to keep my body under. The way to do that is to reckon that old self to be dead. It is a reckoning process. "Lord, that is a part of the old life dominated by my flesh. I reckon that to be dead. That flare up, Lord, that belongs to the old life, that bitterness that belongs to the old life, that anger that belongs to the old life, that is dead." Thank God that it is dead. I don't have to live under that domination anymore. That was crucified with Christ and I am now living a new life in the resurrected Lord. So the old man was crucified with Him. But the body of sin might be put out of business, that I shouldn't serve sin any longer.

For he that is dead is freed from sin. Now if we be dead with Christ, we believe that we shall also live with him: Knowing that Christ being raised from the dead dieth no more; death has no more dominion over him. For in that he died, he died unto sin once: but in that he lives, he lives unto God ( Romans 6:7-10 ).

I am now in the risen Christ. I am living in Christ. I have that life in Christ. Sin no longer can reign as king in my mortal body. For Christ now reigns. Likewise, reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. Account that to be...how many times I must account that to be in my own life? When the old flesh rears its ugly head and I do that which is not pleasing. The Spirit of God calls my attention to it and I feel so ashamed that I would have said, "I would have done that." I cry out unto God and I say, "Lord, I reckon that to be dead a part of the old life, thank God I don't have to live under its rule any longer. Help me, Lord." So reckon ye also yourselves to be dead. Now reckoning is a word of faith. You see, if my own flesh were dead I wouldn't have to reckon it to be dead. If it were actually dead. One day it will be. I am not going to have to reckon it any more after that. But my old flesh is still very much alive, too much alive. I am painfully, keenly aware of that, and so I have to take the position of faith, the position of reckoning, I reckon that to be dead.

Reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord ( Romans 6:11 ).

Again, through Jesus Christ our Lord.

Let not sin therefore reign in your mortal body, that you should obey it in the lusts [or the desires] thereof ( Romans 6:12 ).

Don't let sin . . . don't let the flesh reign.

Neither yield your members [that is, the members of your body] as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God ( Romans 6:13 ).

My hands can be tools for God or they can be tools for my flesh. I love that song, "Take my life and let it be, consecrate it, Lord, to thee. Take my hands and let them move at the impulse of thy love. Take my feet and let them be swift and beautiful for thee." My feet have carried me into a lot of mischief. They have carried me away from a lot of mischief, faster than they carried me into it. But, God, take my feet and let them be swift and beautiful for thee.

I can yield my body as an instrument in God's hands for God to use for His glory, or I can yield my body to fulfill the desires of my own flesh and body, and be ruled by the desires of my body. I am not to yield the instruments of my body as instruments of unrighteousness. But I am to surrender them to God that He might take and use my body for His glory. "Take my lips and let them sing always only of my King, always only of my King." Your mouth, your words, they can speak the power and the blessing of God. People's lives can be blessed and transformed by your words, and lives can be cut down and destroyed by your words.

Satan can use my body as his instrument of destruction, or God can use my body as His instrument of glory. Satan can use my life and fill it with hatred and cut people down, or God can use my life and fill it with His love and build people up. We are exhorted here that we should yield our bodies as instruments of righteousness unto God. "For sin," and I love this. This is one of my favorite promises in the whole Bible.

For sin shall not have dominion over you: for you are not under the law, but under grace ( Romans 6:14 ).

God told me sin is not going to have dominion over me. Thank God for that. Doesn't mean that I don't sin. The word sin means to miss the mark, and it doesn't mean that I hit the mark every time. I am not perfect, far from it.

Paul the apostle, after walking with the Lord for thirty years, said, "I have not yet apprehended that for which I was apprehended by Jesus Christ, neither do I count myself perfect" ( Philippians 3:12 ). Oh, move over, Paul. I will join you. God has not yet fulfilled His complete purposes in my life. I've not yet apprehended that for which I would be apprehended. God had a plan and a purpose for my life when God apprehended me and called me to serve Him in His service. I haven't yet completed that call of God, and neither do I count myself complete or perfect. I don't hit the mark every time.

But thank God sin doesn't have dominion over my life anymore. I'm not ruled by sin. I don't have to be ruled by sin. I have freedom, glorious freedom from the tyranny of the flesh, the power of sin, and it shall not have dominion over me. For I am a child of God, born again by the Spirit, living that new life, that resurrected life in Christ.

What then? shall we sin, because we are not under the law, but under grace? God forbid ( Romans 6:15 ).

They are willing to jump on anything, aren't they?

Know you not, that to whom you yield yourselves servants, they are to whom you obey; whether of sin unto death, or of obedience unto righteousness? ( Romans 6:16 )

Every man is ruled. No man is supreme; no man is master of his fate or captain of his soul. We are all governed by an outside power. We are governed either by the power of God or by the power of Satan, and it is your choice. You can choose to be governed by God, or you can choose to live after Satan's authority. You can choose to live like the devil, or you can choose to live like God. But whoever you yield yourselves servants to obey, his servants you become. This is the tragedy of the Garden of Eden. God said, "Thou shall not eat of the tree that is in the midst of the garden, and in the day you do, you are going to die." Satan came along and said, "You ought to try the tree in the midst of the garden, it is good. It is delicious, and you won't die. God is just trying to protect himself. He knows that that tree holds the key of the knowledge of good and evil and if you know knowledge of good and evil, you will be just like God, and He is just trying to protect Himself."

"You ought to really try it. How can you put it down if you haven't tried it? You know, just one bite. You don't like it, you don't have to finish it." Now the action of Eve was a double action. It was, first of all, an action of disobedience to God, but in the same token it was an action of obedience to Satan. And she yielded herself in obedience to Satan, and thus, became a servant. Now you know that whoever you yield yourself servants to obey, his servants you become. And so man, through the disobedience, became a servant of Satan, that was the tragic consequence of disobedience to God, and the same is true of our lives. If I choose to yield myself to God and to His word and to His will, then I become a servant of God. But if I choose to yield myself as a servant of disobedience, and I become a servant of the disobedient one.

But God be thanked, that you were the servants of sin, but you have obeyed from the heart that form of doctrine which was delivered to you ( Romans 6:17 ).

Once you were a servant of sin but now thank God, because we have chosen to follow after God. We have chosen to obey the voice of Jesus Christ. We who were once servants to sin are now made servants of righteousness.

Being then made free from sin, you became the servants of righteousness. Now I speak after the manner of men because of the weakness of your flesh: for as you have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness ( Romans 6:18-19 ).

If we would live just as hard for God as we live for the devil we could turn this world upside down. If we serve the Lord with the same gusto and zest that we served our flesh, think of what we could accomplish. And this is what he is encouraging us to do. Even as we yielded our members once as servants to uncleanness and iniquity, now let's just yield ourselves to God.

Oh, God help us that we might start living full on for Jesus Christ, just totally gung ho for Him. I like that attitude. Let's go for it. In talking about the things of the Lord and serving the Lord, let's go for it. Let's go all out for it. Let's give ourselves totally and completely to live for Jesus Christ, yielding ourselves, our lives to Him, just to see what God would do and wants to do in this area through a bunch of people that are just sold out fools for Christ.

I think of how people make fools of themselves over such silly things. Get a few drinks, what a fool they can make of themselves. And yet, we become so proper and reluctant to step out for Jesus Christ to be considered a fool for Him.

For when you were the servants of sin, you were free from righteousness. But what fruit did you have then in those things wherein you are not ashamed? ( Romans 6:20-21 )

When you were living in sin and you did those things for which you are so ashamed, what real fruit, what lasting fruit did you have in your life? Unfortunately, the fruit was miserable fruit, and it left misery in its wake.

for the end of those things is death ( Romans 6:21 ).

The life after the flesh.

But now being made free from sin, and having become the servants of God, you have your fruit unto holiness, and the end everlasting life ( Romans 6:22 ).

Glorious fruit is now coming forth from my life. Fruit of righteousness unto God, the love with its joy and peace and long-suffering and gentleness and goodness and meekness and temperance. And eternal life the glorious ultimate results.

For the wages of sin is death ( Romans 6:23 );

Satan pays his servants. You get your wages. Serve him well, give him your best, you will be rewarded. The wages of sin is death. You can't escape them if you continue in sin. But in contrast to the wages,

the gift of God ( Romans 6:23 )

Not the wages of God, because we can't earn eternal life. It's by grace.

the gift of God is eternal life through Jesus Christ our Lord ( Romans 6:23 ).

So we have the extreme contrast. The wages of sin, the life after the flesh, it ends in death. The gift of God, the life after the Spirit, ends in eternal life. Every man is in one of two categories: either a servant of sin, or a servant of God. Using my body as an instrument of sin or yielding my body as an instrument for God to use for His glory.

I agree with that song "I have decided to follow Jesus." I want my life to count for God for eternity. The glorious gift of God, eternal life through Jesus Christ our Lord, in Him, through Him, by Him. Oh the blessings that God has made available to us revealed in Jesus Christ, eternal life through Jesus Christ.

Father, we thank You for Thy word, a lamp unto our feet, a light unto our path, for the balanced life through the Word. Thank You for Your grace that abounds unto us. Thank You for this glorious position of justified by faith and the results in peace and joy and rejoicing and access into this grace. Lord, may we walk now after the Spirit, a life in fellowship with You, yielding, Lord, our bodies to You that they might become your instruments to do Your work, to bring Your love and Your peace and Your beauty to this poor sin froth world. In Jesus' name we ask it, Father. Amen.

As we move next week into chapters 7 and 8, they are chapters of extreme contrast. Chapter 7 will take you into the depths of despair as I see the ideal, as I approve the ideal and as I try in my own strength and energy to achieve it. And the struggle, and the pain, and the defeat as I in my own strength try to live by the divine ideal that I accept and approve as desirable. But then chapter 8 will take you out of the despair as we see God's plan for victory for His believer and the provisions that God has made for me to achieve and attain the ideal. Just like us, try first yourself. If it doesn't work, look at the instructions. And so with the things of the Spirit, it seems we have to get our two cents in. Then we have to try it first, experience that failure and that frustration. And then finding God's way, living that glorious life of victory that He has provided for us through His Holy Spirit.

May the Lord be with you and bless and keep you in His love. May you walk after the Spirit and may you indeed yield your body unto God this week that God might use your life as His instrument to do His work in this needy world. May others receive a word of encouragement, of love, of hope from you as you become God's instrument to tell them of His goodness and of His love. In Jesus' name. "

Contending for the Faith

Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?

Know ye not: Lard notes the Greek interrogative [with which this verse opens—AWB] "often introduces a question which has immediate reference to something just said. It performs this office here; and where such is the case, it should be translated" (196). Many modern translations agree, connecting this question with verse 2 by translating the conjunction "or." For example, the New International gives, "Or don’t you know…" (ASV; NASV; NKJV; American Bible Union Version; Conybeare and Howson; Cranfield). This verse is a fuller exposition of what Paul has asserted in verse 2—it is absurd to teach that the Christian should continue in sin that grace might abound. Verse 3 is not so much a second reason as a further development of the question: "How shall we, that are dead to sin, live any longer therein?"

that so many of us as were baptized into Jesus Christ: The repentant believer enters the body of Christ when he is baptized (Mark 16:16; Acts 2:38; Acts 8:12; Acts 10:48; Acts 18:8; Acts 22:16; Galatians 3:27; Colossians 2:12; 1 Peter 3:21). The idea conveyed by "baptized into" is transition from one condition or situation into another. As Lard notes:

Accordingly to be immersed into one body, 1 Cor. xii:13, is to pass from without it…into it; and becoming thereby inserted into it, to form a constituent member with its members. To be immersed into Moses, 1 Cor. x:2, is to pass from without the circle of his authority into it, and so become bound to obey him. To be immersed into repentance, Matt. iii.11, is to pass, by means of immersion, from the life of the impenitent into the state of him that has ceased from sin. In like manner, to be immersed into Christ is to pass from the world, where he is not believed in and obeyed, into a state of freedom from sin and of complete subjection to his will. It is equivalent to being born of water and, of the Spirit, by means of which we cross over from the world into the present kingdom of God, or church (197).

To be baptized "into Christ" is equivalent to "be baptized into the name of Christ." Of course, one does not pass from the power of darkness to the kingdom of light by baptism alone. Rather the immersion is predicated upon the fact of one’s faith and repentance as the basis upon which men are incorporated into the body of Christ. Verse 2 hints at this fact, and the broader context of the book demands it.

were baptized into his death: What does Paul mean when he says the penitent believer’s baptism is essentially baptism into Christ’s death? He means when a person is baptized, he becomes one with Christ and is enabled to partake of the conditional benefits of Christ’s sacrificial death on the cross. From God’s viewpoint, one’s baptism is the sign and pledge that the benefit of Christ’s death actually does accrue to that particular individual. From the standpoint of man, baptism is the final step of commitment and incorporation into the body of Christ. Nygren observes correctly about the immersion of the penitent believer:

That which is true of Him who is the head and the chief is true of us, when we have become part of that body. Christ’s death is our death, and Christ’s resurrection is our resurrection. It is of this fellowship of death and life with Christ established through baptism that Paul speaks [in verses 3 and 4—AWB] (233).

On the cross Jesus gave His life for us by paying the penalty of sin in our stead. In our baptism we become united with Christ in His sacrificial death and are thus enabled to participate in the benefits of His death.

Dr. Constable's Expository Notes

1. Freedom from sin 6:1-14

Paul began his explanation of the believer’s relationship to sin by explaining the implications of our union with Christ (Romans 6:1-14). He had already spoken of this in Romans 5:12-21 regarding justification, but now he showed how that union affects our progressive sanctification.

"The focus of his discussion, particularly in chapter 6, is not on how to obey God and avoid sinning, but on why we should obey God." [Note: Robert A. Pyne, "Dependence and Duty: The Spiritual Life in Galatians 5 and Romans 6," in Integrity of Heart, Skillfulness of Hands, p. 149.]

The apostle referred to Jesus Christ’s death, burial, and resurrection in this section. Seen from the viewpoint of His substitute sacrifice these events did not involve the believer’s participation. Jesus Christ alone endured the cross, experienced burial, and rose from the grave. Nevertheless His work of redemption was not only substitutionary but also representative. It is in this respect that Paul described believers as identified with Christ in His death, burial, and resurrection in the following verses. Paul previously introduced the idea of Christ as our representative in Romans 5:12-21 (cf. 2 Corinthians 5:14). Sin has no further claim on Christ because He paid the penalty for sin. Sin no longer has a claim on us because He died as our representative. We are free from sin’s domination because of our union with Him. This was Paul’s line of thought, and it obviously develops further what Paul wrote in Romans 5:12-21.

"In ch. 6 there are four key words which indicate the believer’s personal responsibility in relation to God’s sanctifying work" (1) to ’know’ the facts of our union and identification with Christ in His death and resurrection (Romans 6:3; Romans 6:6; Romans 6:9); to ’reckon’ or count these facts to be true concerning ourselves (Romans 6:11); to ’yield,’ or present ourselves once for all as alive from the dead for God’s possession and use (Romans 6:13; Romans 6:16; Romans 6:19); and (4) to ’obey’ in the realization that sanctification can proceed only as we are obedient to the will of God as revealed in His Word (Romans 6:16-17)." [Note: The New Scofield Reference Bible, p. 1217.]

Dr. Constable's Expository Notes

Our baptism into (with respect to) Jesus Christ resulted in our death to sin.

"It appears that Paul had both the literal and figurative in mind in this paragraph, for he used the readers’ experience of water baptism to remind them of their identification with Christ through the baptism of the Holy Spirit." [Note: Wiersbe, 1:531.]

"Baptism . . . functions as shorthand for the conversion experience as a whole." [Note: Moo, p. 355.]

Water baptism for the early Christians was an initiation into Christian existence. Baptism joins the believer with Jesus Christ in public profession, which includes joining him or her with Christ in His death. Union with Christ in baptism then necessitates our burial and resurrection with Him.

". . . there is no evidence in Romans 6, or in the NT elsewhere, that the actual physical movements-immersion and emersion-involved in baptism were accorded symbolical significance. The focus in Romans 6, certainly, is not on the ritual of baptism, but the simple event of baptism. . . .

"’Burial with Christ’ is a description of the participation of the believer in Christ’s own burial, a participation that is mediated by baptism." [Note: Ibid., pp. 362, 363.]

"It is not that the believer in baptism is laid in his own grave, but that through that action he is set alongside Christ Jesus in his." [Note: G. R. Beasley-Murray, Baptism in the New Testament, p. 130.]

". . . baptism is introduced not to explain how we were buried with Christ but to demonstrate that we were buried with Christ." [Note: Moo, p. 364. See his excursus on Paul’s "with Christ" concept on pages 391-95.]

"From this and other references to baptism in Paul’s writings, it is plain that he did not regard baptism as an ’optional extra’ in the Christian life." [Note: Bruce, p. 128.]

Neither did Paul regard it as essential for salvation (e.g., 1 Corinthians 1:17). Jesus’ burial was not part of His saving work. It simply proved that He had died (1 Corinthians 15:3-4). Similarly His resurrection was not part of His saving work. It proved that death could not hold Him because He was sinless (cf. Acts 2:24).

God not only raised Jesus Christ but also imparts new life to believers. Walking in newness of life shows that the believer has received new life (cf. 2 Corinthians 5:17). "Glory" in Romans 6:4 has power in view (cf. John 11:40).

Barclay's Daily Study Bible

Chapter 6

DYING TO LIVE ( Romans 6:1-11 )

6:1-11 What, then, shall we infer? Are we to persist in sin that grace may abound? God forbid! How shall we who have died to sin still live in it? Can you be unaware that all who have been baptized into Jesus Christ have been baptized into his death? We have therefore been buried with him through baptism until we died, in order that, just as Christ was raised from the dead through the glory of the father, so we, too, may live in newness of life. For, if we have become united to him in the likeness of his death, so also shall we be united to him in the likeness of his resurrection. For this we know, that our old self has been crucified with him, that our sinful body might be rendered inoperative, in order that we should no longer be slaves to sin. For a man who has died stands acquitted from sin. But, if we have died with Christ, we believe that we shall also live with him, for we know that, after Christ was raised from the dead, he dies no more. Death has no more lordship over him. He who died, died once and for all to sin; and he who lives, lives to God. So you, too, must reckon yourselves to be dead to sin, but alive to God in Christ Jesus.

As he has so often done in this letter, Paul is once again carrying on an argument against a kind of imaginary opponent. The argument springs from the great saying at the end of the last chapter: "Where sin abounded, grace superabounded." It runs something like this.

The Objector: You have just said that God's grace is great enough to find forgiveness for every sin.

Paul: That is so.

The Objector: You are, in fact, saying that God's grace is the most wonderful thing in all this world.

Paul: That is so.

The Objector: Well, if that is so, let us go on sinning. The more we sin, the more grace will abound. Sin does not matter, for God will forgive anyway. In fact we can go further than that and say that sin is an excellent thing, because it gives the grace of God a chance to operate. The conclusion of your argument is that sin produces grace; therefore sin is bound to be a good thing if it produces the greatest thing in the world.

Paul's first reaction is to recoil from that argument in sheer horror. "Do you suggest," he demands, "that we should go on sinning in order to give grace more chance to operate? God forbid that we should pursue so incredible a course as that."

Then, having recoiled like that, he goes on to something else.

"Have you never thought," he demands, "what happened to you when you were baptized?" Now, when we try to understand what Paul goes on to say, we must remember that baptism in his time was different from what it commonly is today.

(a) It was adult baptism. That is not to say that the New Testament is opposed to infant baptism, but infant baptism is the result of the Christian family, and the Christian family could hardly be said to have come into being as early as the time of Paul. A man came to Christ as an individual in the early Church, often leaving his family behind.

(b) Baptism in the early Church was intimately connected with confession of faith. A man was baptized when he entered the Church; and he was entering the Church direct from paganism. In baptism a man came to a decision which cut his life in two, a decision which often meant that he had to tear himself up by the roots, a decision which was so definite that it often meant nothing less than beginning life all over again.

(c) Commonly baptism was by total immersion and that practice lent itself to a symbolism to which sprinkling does not so readily lend itself. When a man descended into the water and the water closed over his head, it was like being buried. When he emerged from the water, it was like rising from the grave. Baptism was symbolically like dying and rising again. The man died to one kind of life and rose to another; he died to the old life of sin and rose to the new life of grace.

Again, if we are fully to understand this, we must remember that Paul was using language and pictures that almost anyone of his day and generation would understand, It may seem strange to us, but it was not at all strange to his contemporaries.

The Jews would understand it. When a man entered the Jewish religion from heathenism, it involved three things--sacrifice, circumcision and baptism. The Gentile entered the Jewish faith by baptism. The ritual was as follows. The person to be baptized cut his nails and hair; he undressed completely; the baptismal bath must contain at least forty seahs, that is two hogsheads, of water; every part of his body must be touched by the water. As he was in the water, he made confession of his faith before three fathers of baptism and certain exhortations and benedictions were addressed to him. The effect of this baptism was held to be complete regeneration; he was called a little child just born, the child of one day. All his sins were remitted because God could not punish sins committed before he was born. The completeness of the change was seen in the fact that certain Rabbis held that a man's child born after baptism was his first-born, even if he had older children. Theoretically it was held--although the belief was never put into practice--that a man was so completely new that he might marry his own sister or his own mother. He was not only a changed man, he was a different man. Any Jew would fully understand Paul's words about the necessity of a baptized man being completely new.

The Greek would understand. At this time the only real Greek religion was found in the mystery religions. They were wonderful things. They offered men release from the cares and sorrows and fears of this earth; and the release was by union with some god. All the mysteries were passion plays. They were based on the story of some god who suffered and died and rose again. The story was played out as a drama. Before a man could see the drama he had to be initiated. He had to undergo a long course of instruction on the inner meaning of the drama. He had to undergo a course of ascetic discipline. He was carefully prepared. The drama was played out with all the resources of music and lighting, and incense and mystery. As it was played out, the man underwent an emotional experience of identification with the god. Before he entered on this he was initiated. Initiation was always regarded as a death followed by a new birth, by which the man was renatus in aeternum, reborn for eternity. One who went through the initiation tells us that he underwent "a voluntary death." We know that in one of the mysteries the man to be initiated was called moriturus, the one who is to die, and that he was buried up to the head in a trench. When he had been initiated, he was addressed as a little child and fed with milk, as one newly born. In another of the mysteries the person to be initiated prayed: "Enter thou into my spirit, my thought, my whole life; for thou art I and I am thou." Any Greek who had been through this would have no difficulty in understanding what Paul meant by dying and rising again in baptism, and, in so doing, becoming one with Christ.

We are not for one moment saying that Paul borrowed either his ideas or his words from such Jewish or pagan practices; what we do say is that he was using words and pictures that both Jew and Gentile would recognize and understand.

In this passage lie three great permanent truths.

(i) It is a terrible thing to seek to trade on the mercy of God and to make it an excuse for sinning. Think of it in human terms. How despicable it would be for a son to consider himself free to sin, because he knew that his father would forgive. That would be taking advantage of love to break love's heart.

(ii) The man who enters upon the Christian way is committed to a different kind of life. He has died to one kind of life and been born to another. In modern times we may have tended to stress the fact that acceptance of the Christian way need not make so very much difference in a man's life. Paul would have said that it ought to make all the difference in the world.

(iii) But there is more than a mere ethical change in a man's life when he accepts Christ. There is a real identification with Christ. It is, in fact, the simple truth that the ethical change is not possible without that union. A man is in Christ. A great scholar has suggested this analogy for that phrase. We cannot live our physical life unless we are in the air and the air is in us; unless we are in Christ, and Christ is in us, we cannot live the life of God.

THE PRACTICE OF THE FAITH ( Romans 6:12-14 )

6:12-14 Let not sin reign in your mortal body to make you obey the body's desires. Do not go on yielding your members to sin as weapons of evil; but yield yourselves once and for all to God, as those who were dead and are now alive, and yield your members to God as weapons of righteousness. For sin will not lord it over you. You are not under law but under grace.

There is no more typical transition in Paul than that between this passage and the preceding one. The passage which went before was the writing of a mystic. It spoke of the mystical union between the Christian and Christ which came in baptism. It spoke of the way in which a Christian should live so close to Christ that all his life can be said to be lived in him. And now, after the mystical experience, comes the practical demand. Christianity is not an emotional experience; it is a way of life. The Christian is not meant to luxuriate in an experience however wonderful; he is meant to go out and live a certain kind of life in the teeth of the world's attacks and problems. It is common in the world of religious life to sit in church and feel a wave of feeling sweep over us. It is a not uncommon experience, when we sit alone, to feel Christ very near. But the Christianity which has stopped there, has stopped half-way. That emotion must be translated into action. Christianity can never be only an experience of the inner being; it must be a life in the marketplace.

When a man goes out into the world, he is confronted with an awesome situation. As Paul thinks of it, both God and sin are looking for weapons to use. God cannot work without men. If he wants a word spoken, he has to get a man to speak it. If he wants a deed done, he has to get a man to do it. If he wants a person encouraged, he has to get a man to do the lifting up. It is the same with sin; every man has to be given the push into it. Sin is looking for men who will by their words or example seduce others into sinning. It is as if Paul was saying: "In this world there is an eternal battle between sin and God; choose your side." We are faced with the tremendous alternative of making ourselves weapons in the hand of God or weapons in the hand of sin.

A man may well say: "Such a choice is too much for me. I am bound to fail." Paul's answer is: "Don't be discouraged and don't be despairing; sin will not lord it over you." Why? Because we are no longer under law but under grace. Why should that make all the difference? Because we are no longer trying to satisfy the demands of law but are trying to be worthy of the gifts of love. We are no longer regarding God as the stern judge; we are regarding him as the lover of the souls of men. There is no inspiration in all the world like love. Who ever went out from the presence of his loved one without the burning desire to be a better person? The Christian life is no longer a burden to be borne; it is a privilege to be lived up to. As Denney put it: "It is not restraint but inspiration which liberates from sin; not Mount Sinai but Mount Calvary which makes saints." Many a man has been saved from sin, not because of the regulations of the law, but because he could not bear to hurt or grieve or disappoint someone whom he loved and someone who, he knew, loved him. At best, the law restrains a man through fear; but love redeems him by inspiring him to be better than his best. The inspiration of the Christian comes, not from the fear of what God will do to him, but from the inspiration of what God has done for him.

THE EXCLUSIVE POSSESSION ( Romans 6:15-23 )

6:15-23 What then? Are we to go on sinning because we are not under the law but under grace? God forbid! Are you not aware that if you yield yourselves to anyone as slaves, in order to obey them, you are the slaves of the person whom you have chosen to obey--in this case, either of sin, which leads to death, or of obedience, which leads to righteousness. But, thank God, you, who used to be slaves of sin, have come to a spontaneous decision to obey the pattern of teaching to which you were committed, and, since you have been liberated from sin, you have become the slaves of righteousness. I speak in human terms, because unaided human nature cannot understand any others. Just as you yielded your members as slaves to uncleanness and lawlessness which issues in still more lawlessness, so now you have yielded your members as slaves to righteousness and have started on the road that leads to holiness. When you were slaves of sin, you were free as regards righteousness; but then what fruit did you have? All you had was things of which you are now heartily ashamed, for the end of these things is death. But now. since you have been liberated from sin, and since you have become the slaves of God, the fruit you enjoy is designed to lead you on the road to holiness and its end is eternal life. For sin's pay is death, but God's free gift is eternal life in Christ Jesus our Lord.

To a certain type of mind the doctrine of free grace is always a temptation to say, "If forgiveness is as easy and as inevitable as all that, if God's one desire is to forgive men and if his grace is wide enough to cover every spot and stain, why worry about sin? Why not do as we like? It will be all the same in the end."

Paul counters this argument by using a vivid picture. He says: "Once you gave yourselves to sin as its slave; when you did that, righteousness had no claim over you. But now you have given yourselves to God as the slave of righteousness; and so sin has no claim over you."

To understand this, we must understand the status of the slave. When we think of a servant, in our sense of the word, we think of a man who gives a certain agreed part of his time to his master and who receives a certain agreed wage for doing so. Within that agreed time he is at the disposal and in the command of his master. But, when that time ends, he is free to do as he likes. During his working hours he belongs to his master, but in his free time he belongs to himself. But, in Paul's time, the status of the slave was quite different. Literally he had no time which belonged to himself; every single moment belonged to his master. He was his master's absolutely exclusive possession. That is the picture that is in Paul's mind. He says: "At one time you were the slave of sin. Sin had exclusive possession of you. At that time you could not talk of anything else but sinning. But now you have taken God as your master and he has exclusive possession of you. Now you cannot even talk about sinning; you must talk about nothing but holiness."

Paul actually apologizes for using this picture. He says: "I am only using a human analogy so that your human minds can understand it." He apologized because he did not like to compare the Christian life to any kind of slavery. But the one thing that this picture does show is that the Christian can have no master but God. He cannot give a part of his life to God, and another part to the world. With God it is all--or nothing. So long as man keeps some part of his life without God, he is not really a Christian. A Christian is a man who has given complete control of his life to Christ, holding nothing back. No man who has done that can ever think of using grace as an excuse for sin.

But Paul has something more to say, "You took a spontaneous decision to obey the pattern of the teaching to which you were committed." In other words, he is saving, "You knew what you were doing, and you did it of your own free will." This is interesting. Remember that this passage has arisen from a discussion of baptism. This therefore means that baptism was instructed baptism. Now we have already seen that baptism in the early Church was adult baptism and confession of faith. It is, then, quite clear that no man was ever allowed into the Christian Church on a moment of emotion. He was instructed; he had to know what he was doing; he was shown what Christ offered and demanded. Then, and then only, could he take the decision to come in.

When a man wishes to become a member of the great Benedictine order of monks he is accepted for a year on probation. During all that time the clothes which he wore in the world hang in his cell. At any time he can put off his monk's habit, put on his worldly clothes, and walk out, and no one will think any the worse of him. Only at the end of the year are his clothes finally taken away. It is with open eyes and a full appreciation of what he is doing that he must enter the order.

It is so with Christianity. Jesus does not want followers who have not stopped to count the cost. He does not want a man to express an impermanent loyalty on the crest of a wave of emotion. The Church has a duty to present the faith in all the riches of its offer and the heights of its demands to those who wish to become its members.

Paul draws a distinction between the old life and the new. The old life was characterized by uncleanness and lawlessness. The pagan world was an unclean world; it did not know the meaning of chastity. Justin Martyr has a terrible jibe when talking about the exposure of infants. In Rome unwanted children, especially girls, were literally, thrown away. Every night numbers of them were left lying in the forum. Some of them were collected by dreadful characters who ran brothels, and brought up to be prostitutes to stock the brothels. So Justin turns on his heathen opponents and tells them that, in their immorality, they had every chance of going into a city brothel. and. all unknown, having intercourse with their own child.

The pagan world was lawless in the sense that men's lusts were their only flaws; and that lawlessness produced more lawlessness. That, indeed. is the law of sin. Sin begets sin. The first time we do a wrong thing, you may do it with hesitation and a tremor and a shudder. The second time we do it, it is easier; and if we go on doing it, it becomes effortless; sin loses its terror. The first time we allow ourselves some indulgence, we may be satisfied with very little of it; but the time comes when we need more and more of it to produce the same thrill. Sin leads on to sin; lawlessness produces lawlessness. To start on the path of sin is to go on to more and more.

The new life is different; it is life which is righteous. Now the Greeks defined righteousness as giving to man and to God their due. The Christian life is one which gives God his proper place and which respects the rights of human personality. The Christian will never disobey God nor ever use a human being to gratify his desire for pleasure. That life leads to what the Revised Standard Version calls sanctification. The word in Greek is hagiasmos ( G38) . All Greek nouns which end in -asmos describe, not a completed state, but a process. Sanctification is the road to holiness. When a man gives his life to Christ, he does not then become a perfect man; the struggle is by no means over. But Christianity has always regarded the direction in which a man is facing as more important than the particular stage he has reached. Once he is Christ's he has started on the process of sanctification, the road to holiness.

"Leaving every day behind

Something which might hinder;

Running swifter every day;

Growing purer, kinder."

Robert Louis Stevenson said: "To travel hopefully is a better thing than to arrive." What is true is that it is a great thing to set out to a great goal, even if we never get the whole way.

Paul finishes with a great saying that contains a double metaphor. "Sin's pay is death," he says, "but God's free gift is eternal life." Paul uses two military words. For pay he uses opsonia ( G3800) . Opsonia was the soldier's pay, something that he earned with the risk of his body and the sweat of his brow, something that was due to him and could not be taken from him. For gift he uses charisma ( G5486) . The charisma or, in Latin, the donativum, was a totally unearned gift which the army sometimes received. On special occasions, for instance on his birthday, or on his accession to the throne, or the anniversary of it, an emperor handed out a free gift of money to the army. It had not been earned; it was a gift of the emperor's kindness and grace. So Paul says: "If we got the pay we had earned it would be death; but out of his grace God has given us life."

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Romans 6:3

Do you not know -- what happened to you in your baptism?

     Without a doubt all of Paul’s Christian readers would have remembered the time and event of their immersion, since this was a part of the basic presentation of the gospel and of becoming a Christian. However, they may not have understood the deeper spiritual significance of this act; this is what Paul now explains. - CPNIV

as many [all] of us -- All who were baptized and professed to be Christians. As this renunciation of sin had been thus made by all who have been baptized into Christ, so this objection could not have reference to us Christians in any manner. (BN)

were baptized -- Baptism denotes dedication to the service to him in whose name we are baptized. One of its design is to show we renounce sin (repentance Acts 2:38; Luke 13:3;)

... in the NT there is no such thing as an unbaptized Christian. - CPNIV

    baptism -- Baptism in the early church showed the new believer’s public profession of faith and committment to Christ as Lord and one’s readiness to live (obey) Christ in his manner of life. The earliest baptismal formula, to be repeated by the candidate, was "I believe Jesus is Lord" (cf. Romans 10:9-13). This public declaration was a formal act that showed one’s repentance and readiness to be baptized (Acts 2:38; Acts 8:37). In one’s conversion to Christ it was not optional. Jesus commanded it (cf. Matthew 28:19-20), and exemplified it, (cf. Matthew 3:13; Mark 1:9; Luke 3:21) and it became part of the Apostolic sermons and practices as seen in the book of Acts.

EXAMPLES OF CONVERSION:

1. Pentecost- Acts 2:22 & Acts 2:36-47

2. Samaria- Acts 8:4-13

3. Ethiopian eunuch- Acts 8:26-39

4. Paul (Saul)- Acts 9:1-20 & Acts 22:6-16

5. Cornelius– Acts 10:1-48 & Acts 11:1-18

6. Lydia- Acts 16:13-15

7. Philippian jailer- Acts 16:23-34

8. Corinthians- Acts 18:8

into -- εἰς eis. This is the word which is used in Matthew 28:19, “Teach all nations, baptizing them into [εἰς eis] the name of the Father, and of the son, and of the Holy Spirit."

    It means one enters into a new relationship, a union with another.

To be baptized into Christ means to be baptized for the purpose of entering into a specific relationship with him, or into a living union with him. As Moo says (I:377), the preposition “into” (eis) has the connotation of movement from one space to another, as well as the connotation of purpose. Thus as Moo puts it, “baptized into Christ” means “baptized with a view to being united with Christ.” See Galatians 3:27. - CPNIV

were baptized into His death -- Baptism is symbolically the burial of the old man of sin [Romans 6:6; Colossians 3:9; ]; and in the likeness of Jesus’ death where he shed His blood, his blood cleanses us of sin [1 John 1:7; Revelation 1:5 ] and we receive forgiveness [Ephesians 1:7; Colossians 1:14; Acts 2:38 ] to be raised from death to a new life in the Father, the Son, and the Holy Spirit [Rom 6.5;

    Baptism is a "form" of the doctrine of the death, burial, and resurrection of Christ (1 Corinthians 15:1-4; Romans 6:17) which we are to obey in being delivered for sin.

The argument is that a burial implies death. Baptism is a burial, therefore its subject has died. As Christ died for our sin, we die to living the way of sin; as the Crucified Christ was buried, we who have died to living the sinful way of life are buried with him. As death and burial separate one from the natural life, so death to sin and burial into Christ should completely sever our relation to living a life serving sin. - PNT

Gill's Exposition of the Whole Bible

Know ye not that so many of us as, etc.] You must know this, you cannot be ignorant of it, that whoever

were baptized into Jesus Christ, were baptized into his death: and therefore must be dead to sin, and consequently ought not to live, nor can they live in sin. This does not suppose, that some of this church were baptized persons, and others not; but that some might be baptized in water who were not baptized into Christ: there is a difference between being baptized in water in the name of Christ, and being baptized into Christ, which believers in their baptism are; by which is meant, not a being brought by it into union with Christ, which is either secretly from eternity, or openly at conversion, and both before the baptism of true believers; nor a being brought by it into the mystical body of Christ the church, for this also is before it; but rather it designs a being baptized, or a being brought by baptism into more communion with Christ, into a participation of his grace and benefits; or into the doctrine of Christ, and a more distinct knowledge of it: the power of which they feel upon their hearts, and so have really believed in Christ, heartily love him, and make a sincere profession of him; though rather the true meaning of the phrase "baptized into Christ", I take to be, is to be baptized purely for the sake of Christ, in imitation of him, who has set us an example, and because baptism is an ordinance of his; it is to submit to it with a view to his glory, to testify our affection for him, and subjection to him, without laying any stress or dependence on it for salvation; such who are thus baptized, are "baptized into his death"; they not only resemble Christ in his sufferings and death, by being immersed in water, but they declare their faith in the death of Christ, and also share in the benefits of his death; such as peace, pardon, righteousness, and atonement: now this proves, that such persons are dead to sin, who are so baptized; for by the death of Christ, into which they are baptized, they are justified from sin; by the death of Christ, their old man is crucified, and the body of sin destroyed; besides, believers in baptism profess themselves to be dead to sin and the world, and their baptism is an obligation upon them to live unto righteousness.

Henry's Complete Commentary on the Bible

      1 What shall we say then? Shall we continue in sin, that grace may abound?   2 God forbid. How shall we, that are dead to sin, live any longer therein?   3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?   4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.   5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:   6 Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.   7 For he that is dead is freed from sin.   8 Now if we be dead with Christ, we believe that we shall also live with him:   9 Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him.   10 For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.   11 Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.   12 Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.   13 Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.   14 For sin shall not have dominion over you: for ye are not under the law, but under grace.   15 What then? shall we sin, because we are not under the law, but under grace? God forbid.   16 Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?   17 But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.   18 Being then made free from sin, ye became the servants of righteousness.   19 I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.   20 For when ye were the servants of sin, ye were free from righteousness.   21 What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death.   22 But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.   23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.

      The apostle's transition, which joins this discourse with the former, is observable: "What shall we say then?Romans 6:1; Romans 6:1. What use shall we make of this sweet and comfortable doctrine? Shall we do evil that good may come, as some say we do? Romans 3:8; Romans 3:8. Shall we continue in sin that grace may abound? Shall we hence take encouragement to sin with so much the more boldness, because the more sin we commit the more will the grace of God be magnified in our pardon? Is this a use to be made of it?" No, it is an abuse, and the apostle startles at the thought of it (Romans 6:2; Romans 6:2): "God forbid; far be it from us to think such a thought." He entertains the objection as Christ did the devil's blackest temptation (Matthew 4:10): Get thee hence, Satan. Those opinions that give any countenance to sin, or open a door to practical immoralities, how specious and plausible soever they be rendered, by the pretension of advancing free grace, are to be rejected with the greatest abhorrence; for the truth as it is in Jesus is a truth according to godliness,Titus 1:1. The apostle is very full in pressing the necessity of holiness in this chapter, which may be reduced to two heads:--His exhortations to holiness, which show the nature of it; and his motives or arguments to enforce those exhortations, which show the necessity of it.

      I. For the first, we may hence observe the nature of sanctification, what it is, and wherein it consists. In general it has two things in it, mortification and vivification--dying to sin and living to righteousness, elsewhere expressed by putting off the old man and putting on the new, ceasing to do evil and learning to do well.

      1. Mortification, putting off the old man; several ways this is expressed. (1.) We must live no longer in sin (Romans 6:2; Romans 6:2), we must not be as we have been nor do as we have done. The time past of our life must suffice, 1 Peter 4:3. Though there are none that live without sin, yet, blessed be God, there are those that do not live in sin, do not live in it as their element, do not make a trade of it: this is to be sanctified. (2.) The body of sin must be destroyed,Romans 6:6; Romans 6:6. The corruption that dwelleth in us is the body of sin, consisting of many parts and members, as a body. This is the root to which the axe must be laid. We must not only cease from the acts of sin (this may be done through the influence of outward restraints, or other inducements), but we must get the vicious habits and inclinations weakened and destroyed; not only cast away the idols of iniquity out of the heart.--That henceforth we should not serve sin. The actual transgression is certainly in a great measure prevented by the crucifying and killing of the original corruption. Destroy the body of sin, and then, though there should be Canaanites remaining in the land, yet the Israelites will not be slaves to them. It is the body of sin that sways the sceptre, wields the iron rod; destroy this, and the yoke is broken. The destruction of Eglon the tyrant is the deliverance of oppressed Israel from the Moabites. (3.) We must be dead indeed unto sin,Romans 6:11; Romans 6:11. As the death of the oppressor is a release, so much more is the death of the oppressed, Job 3:17; Job 3:18. Death brings a writ of ease to the weary. Thus must we be dead to sin, obey it, observe it, regard it, fulfil its will no more than he that is dead doth his quandam task-masters--be as indifference to the pleasures and delights of sin as a man that is dying is to his former diversions. He that is dead is separated from his former company, converse, business, enjoyments, employments, is not what he was, does not what he did, has not what he had. Death makes a mighty change; such a change doth sanctification make in the soul, it cuts off all correspondence with sin. (4.) Sin must not reign in our mortal bodies that we should obey it,Romans 6:12; Romans 6:12. Though sin may remain as an outlaw, though it may oppress as a tyrant, yet let it not reign as a king. Let it not make laws, nor preside in councils, nor command the militia; let it not be uppermost in the soul, so that we should obey it. Though we may be sometimes overtaken and overcome by it, yet let us never be obedient to it in the lusts thereof; let not sinful lusts be a law to you, to which you would yield a consenting obedience. In the lusts thereof--en tais epithymiais autou. It refers to the body, not to sin. Sin lies very much in the gratifying of the body, and humouring that. And there is a reason implied in the phrase your mortal body; because it is a mortal body, and hastening apace to the dust, therefore let not sin reign in it. It was sin that made our bodies mortal, and therefore do not yield obedience to such an enemy. (5.) We must not yield our members as instruments of unrighteousness,Romans 6:13; Romans 6:13. The members of the body are made use of by the corrupt nature as tools, by which the wills of the flesh are fulfilled; but we must not consent to that abuse. The members of the body are fearfully and wonderfully made; it is a pity they should be the devil's tools of unrighteousness unto sin, instruments of the sinful actions, according to the sinful dispositions. Unrighteousness is unto sin; the sinful acts confirm and strengthen the sinful habits; one sin begets another; it is like the letting forth of water, therefore leave it before it be meddled with. The members of the body may perhaps, through the prevalency of temptation, be forced to be instruments of sin; but do not yield them to be so, do not consent to it. This is one branch of sanctification, the mortification of sin.

      2. Vivification, or living to righteousness; and what is that? (1.) It is to walk in newness of life,Romans 6:4; Romans 6:4. Newness of life supposes newness of heart, for out of the heart are the issues of life, and there is not way to make the stream sweet but by making the spring so. Walking, in scripture, is put for the course and tenour of the conversation, which must be new. Walk by new rules, towards new ends, from new principles. Make a new choice of the way. Choose new paths to walk in, new leaders to walk after, new companions to walk with. Old things should pass away, and all things become new. The man is what he was not, does what he did not. (2.) It is to be alive unto God through Jesus Christ our Lord,Romans 6:11; Romans 6:11. To converse with God, to have a regard to him, a delight in him, a concern for him, the soul upon all occasions carried out towards him as towards an agreeable object, in which it takes a complacency: this is to be alive to God. The love of God reigning in the heart is the life of the soul towards God. Anima est ubi amat, non ubi animat--The soul is where it loves, rather than where it lives. It is to have the affections and desires alive towards God. Or, living (our live in the flesh) unto God, to his honour and glory as our end, by his word and will as our rule--in all our ways to acknowledge him, and to have our eyes ever towards him; this is to live unto God.--Through Jesus Christ our Lord. Christ is our spiritual life; there is no living to God but through him. He is the Mediator; there can be no comfortable receivings from God, nor acceptable regards to God, but in and through Jesus Christ; no intercourse between sinful souls and a holy God, but by the mediation of the Lord Jesus. Through Christ as the author and maintainer of this life; through Christ as the head from whom we receive vital influence; through Christ as the root by which we derive sap and nourishment, and so live. In living to God, Christ is all in all. (3.) It is to yield ourselves to God, as those that are alive from the dead,Romans 6:13; Romans 6:13. The very life and being of holiness lie in the dedication of ourselves to the Lord, giving our own selves to the Lord, 2 Corinthians 8:5. "Yield yourselves to him, not only as the conquered yields to the conqueror, because he can stand it out no longer; but as the wife yields herself to her husband, to whom her desire is, as the scholar yields himself to the teacher, the apprentice to his master, to be taught and ruled by him. Not yield your estates to him, but yield yourselves; nothing less than your whole selves;" parastesate eautous--accommodate vos ipsos Deo--accommodate yourselves to God; so Tremellius, from the Syriac. "Not only submit to him, but comply with him; not only present yourselves to him once for all, but be always ready to serve him. Yield yourselves to him as wax to the seal, to take any impression, to be, and have, and do, what he pleases." When Paul said, Lord, what wilt thou have me to do? (Acts 9:6) he was then yielded to God. As those that are alive from the dead. To yield a dead carcase to a living God is not to please him, but to mock him: "Yield yourselves as those that are alive and good for something, a living sacrifice," Romans 12:1; Romans 12:1. The surest evidence of our spiritual life is the dedication of ourselves to God. It becomes those that are alive from the dead (it may be understood of a death in law), that are justified and delivered from death, to give themselves to him that hath so redeemed them. (4.) It is to yield our members as instruments of righteousness to God. The members of our bodies, when withdrawn from the service of sin, are not to lie idle, but to be made use of in the service of God. When the strong man armed is dispossessed, let him whose right it is divide the spoils. Though the powers and faculties of the soul be the immediate subjects of holiness and righteousness, yet the members of the body are to be instruments; the body must be always ready to serve the soul in the service of God. Thus (Romans 6:19; Romans 6:19), "Yield your members servants to righteousness unto holiness. Let them be under the conduct and at the command of the righteous law of God, and that principle of inherent righteousness which the Spirit, as sanctifier, plants in the soul." Righteousness unto holiness, which intimates growth, and progress, and ground obtained. As every sinful act confirms the sinful habit, and makes the nature more and more prone to sin (hence the members of a natural man are here said to be servants to iniquity unto iniquity--one sin makes the heart more disposed for another), so every gracious act confirms the gracious habit: serving righteousness is unto holiness; one duty fits us for another; and the more we do the more we may do for God. Or serving righteousness, eis hagiasmon--as an evidence of sanctification.

      II. The motives or arguments here used to show the necessity of sanctification. There is such an antipathy in our hearts by nature to holiness that it is no easy matter to bring them to submit to it: it is the Spirit's work, who persuades by such inducements as these set home upon the soul.

      1. He argues from our sacramental conformity to Jesus Christ. Our baptism, with the design and intention of it, carried in it a great reason why we should die to sin, and live to righteousness. Thus we must improve our baptism as a bridle of restraint to keep us in from sin, as a spur of constraint to quicken us to duty. Observe this reasoning.

      (1.) In general, we are dead to sin, that is, in profession and in obligation. Our baptism signifies our cutting off from the kingdom of sin. We profess to have no more to do with sin. We are dead to sin by a participation of virtue and power for the killing of it, and by our union with Christ and interest in him, in and by whom it is killed. All this is in vain if we persist in sin; we contradict a profession, violate an obligation, return to that to which we were dead, like walking ghosts, than which nothing is more unbecoming and absurd. For (Romans 6:7; Romans 6:7) he that is dead is freed from sin; that is, he that is dead to it is freed from the rule and dominion of it, as the servant that is dead is freed from his master, Job 3:19. Now shall we be such fools as to return to that slavery from which we are discharged? When we are delivered out of Egypt, shall we talk of going back to it again?

      (2.) In particular, being baptized into Jesus Christ, we were baptized into his death,Romans 6:3; Romans 6:3. We were baptized eis Christon--unto Christ, as 1 Corinthians 10:2, eis Mosen--unto Moses. Baptism binds us to Christ, it binds us apprentice to Christ as our teacher, it is our allegiance to Christ as our sovereign. Baptism is externa ansa Christi--the external handle of Christ, by which Christ lays hold on men, and men offer themselves to Christ. Particularly, we were baptized into his death, into a participation of the privileges purchased by his death, and into an obligation both to comply with the design of his death, which was to redeem us from all iniquity, and to conform to the pattern of his death, that, as Christ died for sin, so we should die to sin. This was the profession and promise of our baptism, and we do not do well if we do not answer this profession, and make good this promise.

      [1.] Our conformity to the death of Christ obliges us to die unto sin; thereby we know the fellowship of his sufferings,Philippians 3:10. Thus we are here said to be planted together in the likeness of is death (Romans 6:5; Romans 6:5), to homoiomati, not only a conformity, but a conformation, as the engrafted stock is planted together into the likeness of the shoot, of the nature of which it doth participate. Planting is in order to life and fruitfulness: we are planted in the vineyard in a likeness to Christ, which likeness we should evidence in sanctification. Our creed concerning Jesus Christ is, among other things, that he was crucified, dead, and buried; now baptism is a sacramental conformity to him in each of these, as the apostle here takes notice. First, Our old man is crucified with him,Romans 6:6; Romans 6:6. The death of the cross was a slow death; the body, after it was nailed to the cross, gave many a throe and many a struggle: but it was a sure death, long in expiring, but expired at last; such is the mortification of sin in believers. It was a cursed death, Galatians 3:13. Sin dies as a malefactor, devoted to destruction; it is an accursed thing. Though it be a slow death, yet this must needs hasten it that it is an old man that is crucified; not in the prime of its strength, but decaying: that which waxeth old is ready to vanish away, Hebrews 8:13. Crucified with him--synestaurothe, not in respect of time, but in respect of causality. The crucifying of Christ for us has an influence upon the crucifying of sin in us. Secondly, We are dead with Christ, Romans 6:8; Romans 6:8. Christ was obedient to death: when he died, we might be said to die with him, as our dying to sin is an act of conformity both to the design and to the example of Christ's dying for sin. Baptism signifies and seals our union with Christ, our engrafting into Christ; so that we are dead with him, and engaged to have no more to do with sin than he had. Thirdly, We are buried with him by baptism,Romans 6:4; Romans 6:4. Our conformity is complete. We are in profession quite cut off from all commerce and communion with sin, as those that are buried are quite cut off from all the world; not only not of the living, but no more among the living, have nothing more to do with them. Thus must we be, as Christ was, separate from sin and sinners. We are buried, namely, in profession and obligation: we profess to be so, and we are bound to be so: it was our covenant and engagement in baptism; we are sealed to be the Lord's, therefore to be cut off from sin. Why this burying in baptism should so much as allude to any custom of dipping under water in baptism, any more than our baptismal crucifixion and death should have any such references, I confess I cannot see. It is plain that it is not the sign, but the thing signified, in baptism, that the apostle here calls being buried with Christ, and the expression of burying alludes to Christ's burial. As Christ was buried, that he might rise again to a new and more heavenly life, so we are in baptism buried, that is, cut off from the life of sin, that we may rise again to a new life of faith and love.

      [2.] Our conformity to the resurrection of Christ obliges us to rise again to newness of life. This is the power of his resurrection which Paul was so desirous to know, Philippians 3:10. Christ was raised up from the dead by the glory of the Father, that is, by the power of the Father. The power of God is his glory; it is glorious power, Colossians 1:11. Now in baptism we are obliged to conform to that pattern, to be planted in the likeness of his resurrection (Romans 6:5; Romans 6:5), to live with him,Romans 6:8; Romans 6:8. See Colossians 2:12. Conversion is the first resurrection from the death of sin to the life of righteousness; and this resurrection is conformable to Christ's resurrection. This conformity of the saints to the resurrection of Christ seems to be intimated in the rising of so many of the bodies of the saints, which, though mentioned before by anticipation, is supposed to have been concomitant with Christ's resurrection, Matthew 27:52. We have all risen with Christ. In two things we must conform to the resurrection of Christ:--First, He rose to die no more, Romans 6:9; Romans 6:9. We read of many others that were raised from the dead, but they rose to die again. But, when Christ rose, he rose to die no more; therefore he left his grave-clothes behind him, whereas Lazarus, who was to die again, brought them out with him, as one that should have occasion to use them again: but over Christ death has no more dominion; he was dead indeed, but he is alive, and so alive that he lives for evermore, Revelation 1:18. Thus we must rise from the grave of sin never again to return to it, nor to have any more fellowship with the works of darkness, having quitted that grave, that land of darkness as darkness itself. Secondly, He rose to live unto God (Romans 6:10; Romans 6:10), to live a heavenly life, to receive that glory which was set before him. Others that were raised from the dead returned to the same life in every respect which they had before lived; but so did not Christ: he rose again to leave the world. Now I am no more in the world,John 13:1; John 17:11. He rose to live to God, that is, to intercede and rule, and all to the glory of the Father. Thus must we rise to live to God: this is what he calls newness of life (Romans 6:4; Romans 6:4), to live from other principles, by other rules, with other aims, than we have done. A life devoted to God is a new life; before, self was the chief and highest end, but now God. To live indeed is to live to God, with our eyes ever towards him, making him the centre of all our actions.

      2. He argues from the precious promises and privileges of the new covenant, Romans 6:14; Romans 6:14. It might be objected that we cannot conquer and subdue sin, it is unavoidably too hard for us: "No," says he, "you wrestle with an enemy that may be dealt with and subdued, if you will but keep your ground and stand to your arms; it is an enemy that is already foiled and baffled; there is strength laid up in the covenant of grace for your assistance, if you will but use it. Sin shall not have dominion." God's promises to us are more powerful and effectual for the mortifying of sin than our promises to God. Sin may struggle in a believer, and may create him a great deal of trouble, but it shall not have dominion; it may vex him, but shall not rule over him. For we are not under the law, but under grace, not under the law of sin and death, but under the law of the spirit of life, which is in Christ Jesus: we are actuated by other principles than we have been: new lords, new laws. Or, not under the covenant of works, which requires brick, and gives no straw, which condemns upon the least failure, which runs thus, "Do this, and live; do it not, and die;" but under the covenant of grace, which accepts sincerity as our gospel perfection, which requires nothing but what it promises strength to perform, which is herein well ordered, that every transgression in the covenant does not put us out of covenant, and especially that it does not leave our salvation in our own keeping, but lays it up in the hands of the Mediator, who undertakes for us that sin shall not have dominion over us, who hath himself condemned it, and will destroy it; so that, if we pursue the victory, we shall come off more than conquerors. Christ rules by the golden sceptre of grace, and he will not let sin have dominion over those that are willing subjects to that rule. This is a very comfortable word to all true believers. If we were under the law, we were undone, for the law curses every one that continues not in every thing; but we are under grace, grace which accepts the willing mind, which is not extreme to mark what we do amiss, which leaves room for repentance, which promises pardon upon repentance; and what can be to an ingenuous mind a stronger motive than this to have nothing to do with sin? Shall we sin against so much goodness, abuse such love? Some perhaps might suck poison out of this flower, and disingenuously use this as an encouragement to sin. See how the apostle starts at such a thought (Romans 6:15; Romans 6:15): Shall we sin because we are not under the law, but under grace? God forbid. What can be more black and ill-natured than from a friend's extraordinary expressions of kindness and good-will to take occasion to affront and offend him? To spurn at such bowels, to spit in the face of such love, is that which, between man and man, all the world would cry out shame on.

      3. He argues from the evidence that this will be of our state, making for us, or against us (Romans 6:16; Romans 6:16): To whom you yield yourselves servants to obey, his servants you are. All the children of men are either the servants of God, or the servants of sin; these are the two families. Now, if we would know to which of these families we belong, we must enquire to which of these masters we yield obedience. Our obeying the laws of sin will be an evidence against us that we belong to that family on which death is entailed. As, on the contrary, our obeying the laws of Christ will evidence our relation to Christ's family.

      4. He argues from their former sinfulness, Romans 6:17-21; Romans 6:17-21, where we may observe,

      (1.) What they had been and done formerly. We have need to be often reminded of our former state. Paul frequently remembers it concerning himself, and those to whom he writes. [1.] You were the servants of sin. Those that are now the servants of God would do well to remember the time when they were the servants of sin, to keep them humble, penitent, and watchful, and to quicken them in the service of God. It is a reproach to the service of sin that so many thousands have quitted the service, and shaken off the yoke; and never any that sincerely deserted it, and gave themselves to the service of God, have returned to the former drudgery. "God be thanked that you were so, that is, that though you were so, yet you have obeyed. You were so; God be thanked that we can speak of it as a thing past: you were so, but you are not now so. Nay, your having been so formerly tends much to the magnifying of divine mercy and grace in the happy change. God be thanked that the former sinfulness is such a foil and such a spur to your present holiness." [2.] You have yielded your members servants to uncleanness, and to iniquity unto iniquity,Romans 6:19; Romans 6:19. It is the misery of a sinful state that the body is made a drudge to sin, than which there could not be a baser or a harder slavery, like that of the prodigal that was sent into the fields to feed swine. You have yielded. Sinners are voluntary in the service of sin. The devil could not force them into the service, if they did not yield themselves to it. This will justify God in the ruin of sinners, that they sold themselves to work wickedness: it was their own act and deed. To iniquity unto iniquity. Every sinful act strengthens and confirms the sinful habit: to iniquity as the work unto iniquity as the wages. Sow the wind, and reap the whirlwind; growing worse and worse, more and more hardened. This he speaks after the manner of men, that is, he fetches a similitude from that which is common among men, even the change of services and subjections. [3.] You were free from righteousness (Romans 6:20; Romans 6:20); not free by any liberty given, but by a liberty taken, which is licentiousness: "You were altogether void of that which is good,--void of any good principles, motions, or inclinations,--void of all subjection to the law and will of God, of all conformity to his image; and this you were highly pleased with, as a freedom and a liberty; but a freedom from righteousness is the worst kind of slavery."

      (2.) How the blessed change was made, and wherein it did consist.

      [1.] You have obeyed from the heart that form of doctrine which was delivered to you,Romans 6:17; Romans 6:17. This describes conversion, what it is; it is our conformity to, and compliance with, the gospel which was delivered to us by Christ and his ministers.--Margin. Whereto you were delivered; eis hon paredothete--into which you were delivered. And so observe, First, The rule of grace, that form of doctrine--typon didaches. The gospel is the great rule both of truth and holiness; it is the stamp, grace is the impression of that stamp; it is the form of healing words, 1 Timothy 1:13. Secondly, The nature of grace, as it is our conformity to that rule. 1. It is to obey from the heart. The gospel is a doctrine not only to be believed, but to be obeyed, and that from the heart, which denotes the sincerity and reality of that obedience; not in profession only, but in power--from the heart, the innermost part, the commanding part of us. 2. It is to be delivered into it, as into a mould, as the wax is cast into the impression of the seal, answering it line for line, stroke for stroke, and wholly representing the shape and figure of it. To be a Christian indeed is to be transformed into the likeness and similitude of the gospel, our souls answering to it, complying with it, conformed to it--understanding, will, affections, aims, principles, actions, all according to that form of doctrine.

      [2.] Being made free from sin, you became servants of righteousness (Romans 6:18; Romans 6:18), servants to God,Romans 6:22; Romans 6:22. Conversion is, First, A freedom from the service of sin; it is the shaking off of that yoke, resolving to have no more to do with it. Secondly, A resignation of ourselves to the service of God and righteousness, to God as our master, to righteousness as our work. When we are made free from sin, it is not that we may live as we list, and be our own masters; no: when we are delivered out of Egypt, we are, as Israel, led to the holy mountain, to receive the law, and are there brought into the bond of the covenant. Observe, We cannot be made the servants of God till we are freed from the power and dominion of sin; we cannot serve two masters so directly opposite one to another as God and sin are. We must, with the prodigal, quit the drudgery of the citizen of the country, before we can come to our Father's house.

      (3.) What apprehensions they now had of their former work and way. He appeals to themselves (Romans 6:21; Romans 6:21), whether they had not found the service of sin, [1.] An unfruitful service: "What fruit had you then? Did you ever get any thing by it? Sit down, and cast up the account, reckon your gains, what fruit had you then?" Besides the future losses, which are infinitely great, the very present gains of sin are not worth mentioning. What fruit? Nothing that deserves the name of fruit. The present pleasure and profit of sin do not deserve to be called fruit; they are but chaff, ploughing iniquity, sowing vanity, and reaping the same. [2.] It is an unbecoming service; it is that of which we are now ashamed--ashamed of the folly, ashamed of the filth, of it. Shame came into the world with sin, and is still the certain product of it--either the shame of repentance, or, if not that, eternal shame and contempt. Who would wilfully do that which sooner or later he is sure to be ashamed of?

      5. He argues from the end of all these things. it is the prerogative of rational creatures that they are endued with a power of prospect, are capable of looking forward, considering the latter end of things. To persuade us from sin to holiness here are blessing and cursing, good and evil, life and death, set before us; and we are put to our choice. (1.) The end of sin is death (Romans 6:21; Romans 6:21): The end of those things is death. Though the way may seem pleasant and inviting, yet the end is dismal: at the last it bites; it will be bitterness in the latter end. The wages of sin is death,Romans 6:23; Romans 6:23. Death is as due to a sinner when he hath sinned as wages are to a servant when he hath done his work. This is true of every sin. There is no sin in its own nature venial. Death is the wages of the least sin. Sin is here represented either as the work for which the wages are given, or as the master by whom the wages are given; all that are sin's servants and do sin's work must expect to be thus paid. (2.) If the fruit be unto holiness, if there be an active principle of true and growing grace, the end will be everlasting life--a very happy end!--Though the way be up-hill, though it be narrow, and thorny, and beset, yet everlasting life at the end of it is sure. So, Romans 6:23; Romans 6:23, The gift of God is eternal life. Heaven is life, consisting in the vision and fruition of God; and it is eternal life, no infirmities attending it, no death to put a period to it. This is the gift of God. The death is the wages of sin, it comes by desert; but the life is a gift, it comes by favour. Sinners merit hell, but saints do not merit heaven. There is no proportion between the glory of heaven and our obedience; we must thank God, and not ourselves, if ever we get to heaven. And this gift is through Jesus Christ our Lord. It is Christ that purchased it, prepared it, prepares us for it, preserves us to it; he is the Alpha and Omega, All in all in our salvation.

Spurgeon's Verse Expositions of the Bible

Baptism A Burial

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A Sermon

(No. 1627)

Delivered on Lord's-Day Morning, October 30th, 1881, by

C. H. SPURGEON,

At the Metropolitan Tabernacle, Newington

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"Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." Romans 6:3-4 .

I SHALL not enter into controversy over this text, although over it some have raised the question of infant baptism or believers' baptism, immersion or sprinkling. If any person can give a consistent and instructive interpretation of the text, otherwise than by assuming believers' immersion to be Christian baptism, I should like to see them do it. I myself am quite incapable of performing such a feat, or even of imagining how it can be done. I am content to take the view that baptism signifies the burial of believers in water in the name of the Lord, and I shall so interpret the text. If any think not so, it may at least interest them to know what we understand to be the meaning of the baptismal rite, and I trust that they may think none the less of the spiritual sense because they differ as to the external sign. After all, the visible emblem is not the most prominent matter in the text. May God the Holy Spirit help us to reach its inner teaching.

I do not understand Paul to say that if improper persons, such as unbelievers, and hypocrites, and deceivers, are baptized they are baptized into our Lord's death. He says "so many of us," putting himself with the rest of the children of God. He intends such as are entitled to baptism, and come to it with their hearts in a right state. Of them he says, "Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?" He does not even intend to say that those who were rightly baptized have all of them entered into the fullness of its spiritual meaning; for if they had, there would have been no need of the question, "Know ye not?" It would seem that some had been baptized who did not clearly know the meaning of their own baptism. They had faith, and a glimmer of knowledge sufficient to make them right recipients of baptism, but they were not well instructed in the teaching of baptism; perhaps they saw in it only a washing, but had never discerned the burial. I will go further, and say that I question if any of us yet know the fullness of the meaning of either of the ordinances which Christ has instituted. As yet we are, with regard to spiritual things, like children playing on the beach while the ocean rolls before us. At best we wade up to our ankles like our little ones on the sea shore. A few among us are learning to swim; but then we only swim where the bottom is almost within reach. Who among us has yet come to lose sight of shore and to swim in the Atlantic of divine love, where fathomless truth rolls underneath, and the infinite is all around? Oh, may God daily teach us more and more of what we already know in part, and may the truth which we have as yet but dimly perceived come to us in a brighter and clearer manner, till we see all things in clear sunlight. This can only be as our own character becomes more clear and pure; for we see according to what we are; and as is the eye such is that which it sees. The pure in heart alone can see a pure and holy God. We shall be like Jesus when we shall see him as he is, and certainly we shall never see him as he is till we are like him. In heavenly things we see as much as we have within ourselves. He who has eaten Christ's flesh and blood spiritually is the man who can see this in the sacred Supper, and he who has been baptized into Christ sees Christ in baptism. To him that hath shall be given, and he shall have abundantly.

Baptism sets forth the death, burial, and resurrection of Christ, and our participation therein. Its teaching is twofold. First, think of our representative union with Christ, so that when he died and was buried it was on our behalf, and we were thus buried with him. This will give you the teaching of baptism so far as it sets forth a creed. We declare in baptism that we believe in the death of Jesus, and desire to partake in all the merit of it. But there is a second equally important matter and that is our realized union with Christ which is set forth in baptism, not so much as a doctrine of our creed as a matter of our experience. There is a manner of dying, of being buried, of rising, and of living in Christ which must be displayed in each one of us if we are indeed members of the body of Christ.

I. First, then, I want you to think of OUR REPRESENTATIVE UNION WITH CHRIST as it is set forth in baptism as a truth to be believed. Our Lord Jesus is the substitute for his people, and when he died it was on their behalf and in their stead. The great doctrine of our justification lies in this, that Christ took our sins, stood in our place, and as our surety suffered, and bled, and died, thus presenting on our behalf a sacrifice for sin. We are to regard him, not as a private person, but as our representative. We are buried with him in baptism unto death to show that we accept him as being for us dead and buried.

Baptism as a burial with Christ signifies, first, acceptance of the death and burial of Christ as being for us. Let us do that at this very moment with all our hearts. What other hope have we? When our divine Lord came down from the heights of glory and took upon himself our manhood, he became one with you and with me; and being found in fashion as a man, it pleased the Father to lay sin upon him, even your sins and mine. Do you not accept that truth, and agree that the Lord Jesus should be the bearer of your guilt, and stand for you in the sight of God? "Amen! Amen!" say all of you. He went up to the tree loaded with all this guilt, and there he suffered in our room and stead as we ought to have suffered. It pleased the Father, instead of bruising us, to bruise him. He put him to grief, making his soul an offering for sin. Do we not gladly accept Jesus as our substitute? O beloved, whether you have been baptized in water or not, I put this question to you, "Do you accept the Lord Jesus as your surety and substitute?" For if you do not, you shall bear your own guilt and carry your own sorrow, and stand in your own place beneath the glance of the angry justice of God. Many of us at this moment are saying in our inmost hearts

"My soul looks back to see

The burdens thou didst bear,

When hanging on the cursed tree,

And hopes her guilt was there."

Now, by being buried with Christ in baptism, we set our seal to the fact that the death of Christ was on our behalf, and that we were in him, and died in him, and, in token of our belief, we consent to the watery grave, and yield ourselves to be buried according to his command. This is a matter of fundamental faith Christ dead and buried for us; in other words, substitution, suretyship, vicarious sacrifice. His death is the hinge of our confidence: we are not baptized into his example, or his life, but into his death. We hereby confess that all our salvation lies in the death of Jesus, which death we accept as having been incurred on our account.

But this is not all; because if I am to be buried, it should not be so much because I accept the substitutionary death of another for me as because I am dead myself. Baptism is an acknowledgment of our own death in Christ. Why should a living man be buried? Why should he even be buried because another died on his behalf? My burial with Christ means not only that he died for me, but that I died in him, so that my death with him needs a burial with him. Jesus died for us because he is one with us. The Lord Jesus Christ did not take his people's sins by an arbitrary choice of God; but it was most natural and fit and proper that he should take his people's sins, since they are his people, and he is their federal head. It behooved Christ to suffer for this reason that he was the covenant representative of his people. He is the Head of the body, the Church; and if the members sinned, it was meet that the Head, though the Head had not sinned, should bear the consequence of the acts of the body. As there is a natural relationship between Adam and those that are in Adam, so is there between the second Adam and those that are in him. I accept what the first Adam did as my sin. Some of you may quarrel with it, and with the whole covenant dispensation, if you please; but as God has pleased to set it up, and I feel the effect of it, I see no use in my controverting it. As I accept the sin of father Adam, and feel that I sinned in him, even so with intense delight I accept the death and atoning sacrifice of my second Adam, and rejoice that in him I have died and risen again. I lived, I died, I kept the law, I satisfied justice in my covenant Head. Let me be buried in baptism that I may show to all around that I believe I was one with my Lord in his death and burial for sin.

Look at this, O child of God, and do not be afraid of it. These are Grand truths, but they are sure and comforting. You are getting among Atlantic billows now, but be not afraid. Realize the sanctifying effect of this truth. Suppose that a man had been condemned to die on account of a great crime; suppose, further, that he has actually died for that crime, and now, by some wonderful work of God, after having died he has been made to live again. He comes among men again as alive from the dead, and what ought to be the state of his mind with regard to his offence? Will he commit that crime again? A crime for which he has died? I say emphatically, God forbid. Rather should he say, "I have tasted the bitterness of this sin, and I am miraculously lifted up out of the death which it brought upon me, and made to live again: now will I hate the thing that slew me, and abhor it with all my soul." He who has received the wages of sin should learn to avoid it for the future. But you reply, "We never did die so; we were never made to suffer the due reward of our sins." Granted. But that which Christ did for you comes to the same thing, and the Lord looks upon it as the same thing. You are so one with Jesus, that you must regard his death as your death, his sufferings as the chastisement of your peace. You have died in the death of Jesus, and now by strange, mysterious grace you are brought up again from the pit of corruption unto newness of life. Can you, will you, go into sin again? You have seen what God thinks of sin: you perceive that he utterly loathes it; for when it was laid on his dear Son, he did not spare him, but put him to grief and smote him to death. Can you, after that, turn back to the accursed thing which God hates? Surely, the effect of the great grief of the Saviour upon your spirit must be sanctifying. How shall we who are dead to sin live any longer therein? How shall we that have passed under its curse, and endured its awful penalty, tolerate its power? Shall we go back to this murderous, villainous, virulent, abominable evil? It cannot be. Grace forbids.

This doctrine is not the conclusion of the whole matter. The text describes us as buried with a view to rising. "Therefore we are buried with him by baptism unto death," for what object? "that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." Be buried in Christ! What for? That you may be dead for ever? No, but that now getting where Christ is, you may go where Christ goes. Behold him, then: he goes, first, into the sepulchre, but next out of the sepulchre; for when the third morning came he rose. If you are one with Christ at all, you must be one with him all through; you must be one with him in his death, and one with him in his burial, then you shall come to be one with him in his resurrection. Am I a dead man now? No, blessed be his name, it is written, "Because I live ye shall live also." True, I am dead in one sense, "For ye are dead"; but yet not dead in another, "For your life is hid with Christ in God"; and how is he absolutely dead who has a hidden life? No; since I am one with Christ I am what Christ is: as he is a living Christ, I am a living spirit. What a glorious thing it is to have arisen from the dead, because Christ has given us life. Our old legal life has been taken from us by the sentence of the law, and the law views us as dead; but now we have received a new life, a life out of death, resurrection-life in Christ Jesus. The life of the Christian is the life of Christ. Ours is not the life of the first creation, but of the new creation from among the dead. Now we live in newness of life, quickened unto holiness, and righteousness, and joy by the Spirit of God. The life of the flesh is a hindrance to us; our energy is in his Spirit. In the highest and best sense our life is spiritual and heavenly. This also is doctrine which is to be held most firmly.

I want you to see the force of this; for I am aiming at practical results this morning. If God has given to you and to me an entirely new life in Christ, how can that new life spend itself after the fashion of the old life? Shall the spiritual live as the carnal? How can you that were the servants of sin, but have been made free by precious blood, go back to your old slavery? When you were in the old Adam life, you lived in sin, and loved it; but now you have been dead and buried, and have come forth into newness of life: can it be that you can go back to the beggarly elements from which the Lord has brought you out? If you live in sin, you will be false to your profession, for you profess to be alive unto God? If you walk in lust, you will tread under foot the blessed doctrines of the Word of God, for these lead to holiness and purity. You would make Christianity to be a by-word and a proverb, if, after all, you who were quickened from your spiritual death should exhibit a conduct no better than the life of ordinary men, and little superior to what your former life used to be. As many of you as have been baptized have said to the world, We are dead to the world, and we have come forth into a new life. Our fleshly desires are henceforth to be viewed as dead, for now we live after a fresh order of things. The Holy Spirit has wrought in us a new nature, and though we are in the world, we are not of it, but are new-made men, "created anew in Christ Jesus." This is the doctrine which we avow to all mankind, that Christ died and rose again, and that his people died and rose again in him. Out of the doctrine grows death unto sin and life unto God, and we wish by every action and every movement of our lives to teach it to all who see us.

So far the doctrine: is it not a precious one indeed? Oh, if you be indeed one with Christ, shall the world find you polluting yourselves? Shall the members of a generous, gracious Head be covetous and grasping? Shall the members of a glorious, pure, and perfect Head be defiled with the lusts of the flesh and the follies of a vain life? If believers are indeed so identified with Christ that they are his fullness, should they not be holiness itself? If we live by virtue of our union with his body, how can we live as other Gentiles do? How is it that so many professors exhibit a mere worldly life, living for business and for pleasure, but not for God, in God, or with God? They sprinkle a little religion on a worldly life, and so hope to Christianize it. But it will not do. I am bound to live as Christ would have lived under my circumstances; in my private chamber or in my public pulpit, I am bound to be what Christ would have been in like case. I am bound to prove to men that union to Christ is no fiction, or fanatical sentiment: but that we are swayed by the same principles and actuated by the same motives.

Baptism is thus an embodied creed, and you may read it in these words: "Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead."

II. But, secondly, A REALIZED UNION WITH CHRIST is also set forth in baptism, and this is rather a matter of experience than of doctrine.

1. First, there is, as a matter of actual experience in the true believer, death. "Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death?" It must be contrary to all law to bury those who are yet alive. Until they are dead, men can have no right to be buried. Very well, then, the Christian is dead, dead, first, to the dominion of sin. Whenever sin called him aforetime he answered, "Here am I, for thou didst call me." Sin ruled his members, and if sin said, "Do this," he did it, like the soldiers obedient to their centurion; for sin ruled over all the parts of his nature, and exercised over him a supreme tyranny. Grace has changed all this. When we are converted we become dead to the dominion of sin. If sin calls us now, we refuse to come, for we are dead. If sin commands us we will not obey, for we are dead to its authority. Sin comes to us now oh, that it did not, and it finds in us the old corruption which is crucified, but not yet dead; but it has no dominion over our true life. Blessed be God, sin cannot reign over us, though it may assail us and work us harm. "Sin shall not have dominion over you; for ye are not under law, but under grace." We sin, but not with allowance. With what grief we look back upon our transgressions! How earnestly do we endeavour to avoid them! Sin tries to maintain its usurped power over us; but we do not acknowledge it as our sovereign. Evil enters us now as an interloper and a stranger, and works sad havoc, but it does not abide in us upon the throne; it is an alien, and despised, and no more honoured and delighted in. We are dead to the reigning power of sin.

The believer, if spiritually buried with Christ, is dead to the desire of any such power. "What!" say you, "do not godly men have sinful desires?" Alas, they do. The old nature that is in them lusteth towards sin; but the true man, the real ego, desires to be purged of every speck or trace of evil. The law in the members would fain urge to sin, but the life in the heart constrains to holiness. I can honestly say, for my own self, that the deepest desire of my soul is to live a perfect life. If I could have my own best desire, I would never sin again; and though, alas, I do consent to sin so that I become responsible when I transgress, yet my innermost self loathes iniquity. Sin is my bondage, not my pleasure; my misery, not my delight; at the thought of it I cry out, "O wretched man that I am! who shall deliver me?" In our heart of hearts our spirit cleaves steadfastly to that which is good, and true, and heavenly, so that the real man delights in the law of God, and follows hard after goodness. The main current and true bent of our soul's wish and will is not towards sin, and the apostle taught us no mere fancy when he said, "For he that is dead is freed from sin."

Moreover, in the next place we are dead as to the pursuits and aims of the sinning and ungodly life. Brethren, are any of you that profess to be God's servants living for yourselves? Then you are not God's servants; for he that is really born again lives unto God: the object of his life is the glory of God and the good of his fellow-men. This is the prize that is set before the quickened man, and towards this he runs. "I do not run that way," says one. Very well, then you will not come to the desired end. If you are running after the pleasures of the world or the riches of it, you may win the prize you run for, but you cannot win "the prize of our high calling in Christ Jesus." I hope that many of us can honestly say that we are now dead to every object in life, except the glory of God in Christ Jesus. We are in the world, and have to live as other men do, carrying on our ordinary business; but all this is subordinate, and held in as with bit and bridle; our aims are above yon changeful moon. The flight of our soul, like that of an eagle, is above these clouds: though that bird of the sun alights upon the rock, or even descends to the plain, yet its joy is to dwell above, out soaring the lightning, rising over the black head of the tempest, and looking down upon all earthly things. Henceforth our grace-given life speeds onward and upward; we are not of the world, and the world's engagements are not those upon which we spend our noblest powers.

Again, we are dead in this sense, that we are dead to the guidance of sin. The lust of the flesh drives a man this way and that way. He steers his course by the question, "What is most pleasant? What will give me most present gratification?" The way of the ungodly is mapped out by the hand of selfish desire: but you that are true Christians have another guide, you are led by the Spirit in a right way. You ask, "What is good and what is acceptable in the sight of the Most High?" Your daily prayer is, "Lord, show me what thou wouldest have me to do?" You are alive to the teachings of the Spirit, who will lead you into all truth; but you are deaf, yea, dead to the dogmas of carnal wisdom, the oppositions of philosophy, the errors of proud human wisdom. Blind guides who fall with their victims into the ditch are shunned by you, for you have chosen the way of the Lord. What a blessed state of heart this is! I trust, my brethren, that we have fully realized it! We know the Shepherd's voice, and a stranger we will not follow. One is our teacher, and we submit our understandings to his infallible instruction.

Our text must have had a very forcible meaning among the Romans in Paul's time, for they were sunk in all manner of odious vices. Take an average Roman of that period, and you would have found in him a man accustomed to spend a large part of his time in the amphitheater, hardened by the brutal sight of bloody shows, in which gladiators slew each other to amuse a holiday crowd. Taught in such a school, the Roman was cruel to the last degree, and withal ferocious in the indulgence of his passions. A depraved man was not regarded as being at all degraded; not only nobles and emperors were monsters of vice, but the public teachers were impure. When those who were regarded as moral were corrupt, you may imagine what the immoral were. "Enjoy yourself; follow after the pleasures of the flesh," was the rule of the age. Christianity was the introduction of a new element. See here a Roman converted by the grace of God! What a change is in him! His neighbours say, "You were not at the amphitheater this morning. How could you miss the sight of the hundred Germans who tore out each other's bowels?" "No," he says, "I was not there; I could not bear to be there. I am totally dead to it. If you were to force me to be there, I must shut my eyes, for I could not look on murder committed in sport!" The Christian did not resort to places of licentiousness; he was as good as dead to such filthiness. The fashions and customs of the age were such that Christians could not consent to them, and so they became dead to society. It was not merely that Christians did not go into open sin, but they spoke of it with horror, and their lives rebuked it. Things which the multitude counted a joy, and talked of exultingly, gave no comfort to the follower of Jesus, for he was dead to such evils. This is our solemn avowal when we come forward to be baptized. We say by acts which are louder than words that we are dead to those things in which sinners take delight, and we wish to be so accounted.

2. The next thought in baptism is burial. Death comes first, and burial follows. Now, what is burial, brethren? Burial is, first of all, the seal of death; it is the certificate of decease. "Is such a man dead?" say you. Another answers, "Why, dear sir, he was buried a year ago." There have been instances of persons being buried alive, and I am afraid that the thing happens with sad frequency in baptism, but it is unnatural, and by no means the rule. I fear that many have been buried alive in baptism, and have therefore risen and walked out of the grave just as they were. But if burial is true, it is a certificate of death. If I am able to say in very truth, "I was buried with Christ thirty years ago," I must surely be dead. Certainly the world thought so, for not long after my burial with Jesus I began to preach his name, and by that time the world thought me very far gone, and said, "He stinketh." They began to say all manner of evil against the preacher; but the more I stank in their nostrils the better I liked it, for the surer I was that I was really dead to the world. It is good for a Christian to be offensive to wicked men. See how our Master stank in the esteem of the godless when they cried, "Away with him, away with him!" Though no corruption could come near his blessed body, yet his perfect character was not savoured by that perverse generation. There must, then, be in us death to the world, and some of the effects of death, or our baptism is void. As burial is the certificate of death, so is burial with Christ the seal of our mortification to the world.

But burial is, next, the displaying of death. While the man is indoors the passers-by do not know that he is dead; but when the funeral takes place, and he is carried through the streets, everybody knows that he is dead. This is what baptism ought to be. The believer's death to sin is at first a secret, but by an open confession he bids all men know that he is dead with Christ. Baptism is the funeral rite by which death to sin is openly set forth before all men.

Next, burial is the separateness of death. The dead man no longer remains in the house, but is placed apart as one who ceases to be numbered with the living. A corpse is not welcome company. Even the most beloved object after a while cannot be tolerated when death has done his work upon it. Even Abraham, who had been so long united with his beloved Sarah, is heard to say, "Bury my dead out of my sight." Such is the believer when his death to the world is fully known: he is poor company for worldlings, and they shun him as a damper upon their revelry. The true saint is put into the separated class with Christ, according to his word, "If they have persecuted me, they will also persecute you." The saint is put away in the same grave as his Lord; for as he was, so are we also in this world. He is shut up by the world in the one cemetery of the faithful, if I may so call it, where all that are in Christ are dead to the world together, with this epitaph for them all, "And ye are dead, and your life is hid with Christ in God."

And the grave is the place I do not know where to get a word of the settledness of death; for when a man is dead and buried you never expect to see him come home again: so far as this world is concerned, death and burial are irrevocable. They tell me that spirits walk the earth, and we have all read in the newspaper "The Truth about Ghosts," but I have my doubts on the subject. In spiritual things, however, I am afraid that some are not so buried with Christ but what they walk a great deal among the tombs. I am grieved at heart that it should be so. The man in Christ cannot walk as a ghost, because he is alive somewhere else; he has received a new being, and therefore he cannot mutter and peep among the dead hypocrites around him. See what our chapter saith about our Lord: "Christ being raised from the dead dieth no more: death hath no more dominion over him. For in that he died, he died unto sin once: but in that he liveth, he liveth unto God." If we have been once raised from dead works we shall never go back to them again. I may sin, but sin can never have dominion over me; I may be a transgressor and wander much from my God, but never can I go back to the old death again. When my Lord's grace got hold of me, and buried me, he wrought in my soul the conviction that henceforth and for ever I was to the world a dead man. I am right glad that I made no compromise, but came right out. I have drawn the sword, and thrown away the scabbard. Tell the world they need not try to fetch us back, for we are spoiled for them as much as if we were dead. All they could have would be our carcasses. Tell the world not to tempt us any longer, for our hearts are changed. Sin may charm the old man who hangs there upon the cross, and he may turn his leering eye that way, but he cannot follow up his glance, for he cannot get down from the cross: the Lord has taken care to use the mallet well, and he has fastened his hands and feet right firmly, so that the crucified flesh must still remain in the place of doom and death. Yet the true, the genuine life within us cannot die, for it is born of God; neither can it abide in the tombs, for its call is to purity and joy and liberty; and to that call it yields itself.

3. We have come as far as death and burial; but baptism, according to the text, represents also resurrection: "That like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." Now, notice that the man who is dead in Christ, and buried in Christ, is also raised in Christ, and this is a special work upon him. All the dead are not raised, but our Lord himself is "the firstfruits of them that slept." He is the first-begotten from among the dead. Resurrection was a special work upon the body of Christ by which he was raised up, and that work, begun upon the Head, will continue till all the members partake of it, for

"Though our inbred sins require

Our flesh to see the dust;

Yet as the Lord our Saviour rose,

So all his followers must."

As to our soul and spirit, the resurrection has begun upon us. It has not come to our bodies yet, but it will be given to them at the appointed day. For the present a special work has been wrought upon us by which we have been raised up from among the dead. Brethren, if you had been dead and buried, and had been lying one night, say, in Woking Cemetery, and if a divine voice had called you right up from the grave when the silent stars were shining on the open heath if, I say, you had risen right out from the green mound of turf, what a lonely being you would have been in the vast cemetery amid the stilly night! How you would sit down on the grave and wait for morning! That is very much your condition with regard to the present evil world. You were once like the rest of the sinners around you, dead in sin, and sleeping in the grave of evil custom. The Lord by his power has called you out of your grave, and now you are alive in the midst of death. There can be no fellowship here for you; for what communion have the living with the dead? The man out there in the cemetery just quickened would find none among all the dead around him with whom he could converse, and you can find no companions in this world. There lies a skull, but it sees not from the eyeholes; neither is there speech in its grim mouth. I see a mass of bones lying in yon corner: the living one looks at them, but they cannot hear or speak. Imagine yourself there. All that you would say to the bones would be to ask, "Can these dry bones live?" You would be a foreigner in that home of corruption, and you would haste to get away. That is your condition in the world: God has raised you up from among the dead, from out of the company among whom you had your former conversation. Now, I pray you, do not go and scratch into the earth, to tear up the graves to find a friend there. Who would rend open a coffin and cry, "Come, you must drink with me! You must go to the theatre with me"? No, we dread the idea of association with the dead, and I tremble when I see a professor trying to have communion with worldly men. "Come ye out from among them; be ye separate; touch not the unclean thing." You know what would happen to you if you were thus raised, and were forced to sit close to a dead body newly taken from the grave. You would cry, "I cannot bear it; I cannot endure it"; you would get to the wind side of the horrid corpse. So with a man that is really alive unto God: deeds of injustice, oppression, or unchastity he cannot endure; for life loaths corruption.

Notice that, as we are raised up by a special work from among the dead, that rising is by divine power. Christ is brought again "from the dead by the glory of the Father." What means that? Why did it not say, "by the power of the Father"? Ah, beloved, glory is a grander word; for all the attributes of God are displayed in all their solemn pomp in the raising of Christ from the dead. There was the Lord's faithfulness; for had he not declared that his soul should not rest in hell, neither should His Holy One see corruption? Was not the love of the Father seen there? I am sure it was a delight to the heart of God to bring back life to the body of his dear Son. And so, when you and I are raised out of our death in sin, it is not merely God's power, it is not merely God's wisdom that is seen, it is "the glory of the Father." Oh, to think that every child of God that has been quickened has been quickened by "the glory of the Father. " It has taken not alone the Holy Spirit, and the work of Jesus, and the work of the Father, but the very "glory of the Father." If the tiniest spark of spiritual life has to be created by "the glory of the Father," what will be the glory of that life when it comes into its full perfection, and we shall be like Christ, and see him as he is! O beloved, value highly the new life which God has given you. Think of it as making you richer than if you had a sea of pearls, greater than if you were descended from the loftiest of princes. There is in you that which it required all the attributes of God to create. He could make a world by power alone, but you must be raised from the dead by "the glory of the Father."

Notice next, that this life is entirely new. We are to "walk in newness of life." The life of a Christian is an entirely different thing from the life of other men, entirely different from his own life before his conversion, and when people try to counterfeit it, they cannot accomplish the task. A person writes you a letter and wants to make you think he is a believer, but within about half-a-dozen sentences there occurs a line which betrays the imposter. The hypocrite has very neatly copied our expressions, but not quite. There is a freemasonry among us, and the outside world watch us a bit, and by-and-by they pick up certain of our signs; but there is a private sign which they can never imitate, and therefore at a certain point they break down. A godless man may pray as much as a Christian, read as much of the Bible as a Christian, and even go beyond us in externals; but there is a secret which he knows not and cannot counterfeit. The life divine is so totally new that the unconverted have no copy to work by. In every Christian it is as new as if he were the very first Christian. Even though in every one it is the image and superscription of Christ, yet there is a milled edge or a something about the real silver that these counterfeits cannot get a hold of. It is a new, a novel, a fresh, a divine thing.

And, lastly, this life is an active thing. I have often wished that Paul had not been so fast when I have been reading him. His style travels in seven-leagued boots. He does not write like an ordinary man. I beg to tell him that if he had written this text according to proper order, it should run, "Like as Christ was raised up from the dead by the glory of the Father, even so we also should be raised from the dead." But see; Paul has got over ever so much ground while we are talking: he has reached to "walking." The walking includes the living, of which it is the sign, and Paul thinks so fast when the Spirit of God is upon him that he has passed beyond the cause to the effect. No sooner do we get the new life than we become active: we do not sit down and say, "I have received a new life: how grateful I ought to be. I will quietly enjoy myself." Oh dear, no. We have something to do directly we are alive, and we begin walking, and so the Lord keeps us all our lives in his work; he does not allow us to sit down contented with the mere fact that we live, nor does he allow us to spend all our time in examining whether we are alive or no; but he gives us one battle to fight, and then another; he gives us his house to build, his farm to till, his children to nurse, and his sheep to feed. At times we have fierce struggles with our own spirit, and fears lest sin and Satan should prevail, till our life is scarce discerned by itself, but it is always discerned by its acts. The life that is given to those who were dead with Christ is an energetic, forceful life, that is evermore busy for Christ, and would, if it could, move heaven and earth and subdue all things unto him who is its Head.

This life Paul tells us is an unending one. Once get it, and it will never go from you. "Christ being raised from the dead dieth no more."

Next, it is a life which is not under the law or under sin. Christ came under the law when he was here, and he had our sin laid on him, and therefore died; but after he rose again there was no sin laid on him. In his resurrection both the sinner and the Surety are free. What had Christ to do after his rising? To bear any more sin? No, but just to live unto God. That is where you and I are. We have no sin to carry now; it was all laid on Christ. What have we to do? Every time we have the headache, or feel ill, are we to cry out, "This is a punishment for my sin"? Nothing of the kind. Our punishment is all done with, for we have borne the capital sentence, and are dead: our new life must be unto God.

"All that remains for me

Is but to love and sing,

And wait until the angels come

To bear me to the King."

I have now to serve him and delight myself in him, and use the power which he gives me of calling others from the dead, saying, "Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light." I am not going back to the grave of spiritual death nor to my grave-clothes of sin; but by divine grace I will still believe in Jesus, and go from strength to strength, not under law, not fearing hell, nor hoping to merit heaven, but as a new creature, loving because loved, living for Christ because Christ lives in me, rejoicing in glorious hope of that which is yet to be revealed by virtue of my oneness in Christ.

Poor sinner, you do not know anything about this death and burial, and you never will till you have power to become sons of God, and that he gives to as many as believe on his name. Believe on his name, and it is all yours. Amen and Amen.

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PORTION OF SCRIPTURE READ BEFORE SERMON Romans 6:1-23

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HYMNS FROM "OUR OWN HYMN BOOK" 775, 762, 646.

Kelly Commentary on Books of the Bible

The circumstances under which the epistle to the Romans was written gave occasion to the most thorough and comprehensive unfolding, not of the church, but of Christianity. No apostle had ever yet visited Rome. There was somewhat as yet lacking to the saints there; but even this was ordered of God to call forth from the Holy Ghost an epistle which more than any other approaches a complete treatise on the fundamentals of Christian doctrine, and especially as to righteousness.

Would we follow up the heights of heavenly truth, would we sound the depths of Christian experience, would we survey the workings of the Spirit of God in the Church, would we bow before the glories of the person of Christ, or learn His manifold offices, we must look elsewhere in the writings of the New Testament no doubt, but elsewhere rather than here.

The condition of the Roman saints called for a setting forth of the gospel of God; but this object, in order to be rightly understood and appreciated, leads the apostle into a display of the condition of man. We have God and man in presence, so to speak. Nothing can be more simple and essential. Although there is undoubtedly that profoundness which must accompany every revelation of God, and especially in connection with Christ as now manifested, still we have God adapting Himself to the very first wants of a renewed soul nay, even to the wretchedness of souls without God, without any real knowledge either of themselves or of Him. Not, of course, that the Roman saints were in this condition; but that God, writing by the apostle to them, seizes the opportunity to lay bare man's state as well as His own grace.

Romans 1:1-32. From the very first we have these characteristics of the epistle disclosing themselves. The apostle writes with the full assertion of his own apostolic dignity, but as a servant also. "Paul, a bondman of Jesus Christ" an apostle "called," not born, still less as educated or appointed of man, but an apostle "called," as he says "separated unto the gospel of God, which he had promised afore by his prophets." The connection is fully owned with that which had been from God of old. No fresh revelations from God can nullify those which preceded them; but as the prophets looked onward to what was coming, so is the gospel already come, supported by the past. There is mutual confirmation. Nevertheless, what is in nowise the same as what was or what will be. The past prepared the way, as it is said here, "which God had promised afore by his prophets in the holy scriptures, concerning his Son Jesus Christ our Lord, [here we have the great central object of God's gospel, even the person of Christ, God's Son,] which was made of the seed of David according to the flesh" (ver. 3). This last relation was the direct subject of the prophetic testimony, and Jesus had come accordingly. He was the promised Messiah, born King of the Jews.

But there was far more in Jesus. He was "declared," says the apostle, "to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead" ( ἐξ ἀναστάσεως νεκρῶν , ver. 4). It was the Son of God not merely as dealing with the powers of the earth, Jehovah's King on the holy hill of Zion, but after a far deeper manner. For, essentially associated as He is with the glory of God the Father, the full deliverance of souls from the realm of death was His also. In this too we have the blessed connection of the Spirit (here peculiarly designated, for special reasons, "the Spirit of holiness"). That same energy of the Holy Ghost which had displayed itself in Jesus, when He walked in holiness here below, was demonstrated in resurrection; and not merely in His own rising from the dead, but in raising such at any time no doubt, though most signally and triumphantly displayed in His own resurrection.

The bearing of this on the contents and main doctrine of the epistle will appear abundantly by-and-by. Let me refer in passing to a few points more in the introduction, in order to link them together with that which the Spirit was furnishing to the Roman saints, as well as to show the admirable perfectness of every word that inspiration has given us. I do not mean by this its truth merely, but its exquisite suitability; so that the opening address commences the theme in hand, and insinuates that particular line of truth which the Holy Spirit sees fit to pursue throughout. To this then the apostle comes, after having spoken of the divine favour shown himself, both when a sinner, and now in his own special place of serving the Lord Jesus. "By whom we have received grace and apostleship for obedience to the faith." This was no question of legal obedience, although the law came from Jehovah. Paul's joy and boast were in the gospel of God. So therefore it addressed itself to the obedience of faith; not by this meaning practice, still less according to the measure of a man's duty, but that which is at the root of all practice faith-obedience obedience of heart and will, renewed by divine grace, which accepts the truth of God. To man this is the hardest of all obedience; but when once secured, it leads peacefully into the obedience of every day. If slurred over, as it too often is in souls, it invariably leaves practical obedience lame, and halt, and blind.

It was for this then that Paul describes himself as apostle. And as it is for obedience of faith, it was not in anywise restricted to the Jewish people "among all nations, for his (Christ's) name: among whom are ye also the called of Jesus Christ" (verses 5, 6). He loved even here at the threshold to show the breadth of God's grace. If he was called, so were they he an apostle, they not apostles but saints; but still, for them as for him, all flowed out of the same mighty love, of God. "To all that be at Rome, beloved of God, called saints" (ver. 7). To these then he wishes, as was his wont, the fresh flow of that source and stream of divine blessing which Christ has made to be household bread to us: "Grace and peace from God our Father, and from the Lord Jesus Christ" (ver. 7). Then, from ver. 8, after thanking God through Jesus for their faith spoken of everywhere, and telling them of his prayers for them, he briefly discloses the desire of his heart about them his long-cherished hope according to the grace of the gospel to reach Rome his confidence in the love of God that through him some spiritual gift would be imparted to them, that they might be established, and, according to the spirit of grace which filled his own heart, that he too might be comforted together with them "by the mutual faith both of you and me" (vv. 11, 12). There is nothing like the grace of God for producing the truest humility, the humility that not only descends to the lowest level of sinners to do them good, but which is itself the fruit of deliverance from that self-love which puffs itself or lowers others. Witness the common joy that grace gives an apostle with saints be had never seen, so that even he should be comforted as well as they by their mutual faith. He would not therefore have them ignorant how they had lain on his heart for a visit (ver. 13). He was debtor both to the Greeks and the barbarians, both to the wise and to the unwise; he was ready, as far as he was concerned, to preach the gospel to those that were at Rome also (ver. 14, 15). Even the saints there would have been all the better for the gospel. It was not merely "to those at Rome," but "to you that be at Rome." Thus it is a mistake to suppose that saints may not be benefited by a better understanding of the gospel, at least as Paul preached it. Accordingly he tells them now what reason he had to speak thus strongly, not of the more advanced truths, but of the good news. "For I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek" (ver. 16).

Observe, the gospel is not simply remission of sins, nor is it only peace with God, but "the power of God unto salvation." Now I take this opportunity of pressing on all that are here to beware of contracted views of "salvation." Beware that you do not confound it with souls being quickened, or even brought into joy. Salvation supposes not this only, but a great deal more. There is hardly any phraseology that tends to more injury of souls in these matters than a loose way of talking of salvation. "At any rate he is a saved soul," we hear. "The man has not got anything like settled peace with God; perhaps he hardly knows his sins forgiven; but at least he is a saved soul." Here is an instance of what is so reprehensible. This is precisely what salvation does not mean; and I would strongly press it on all that hear me, more particularly on those that have to do with the work of the Lord, and of course ardently desire to labour intelligently; and this not alone for the conversion, but for the establishment and deliverance of souls. Nothing less, I am persuaded, than this full blessing is the line that God has given to those who have followed Christ without the camp, and who, having been set free from the contracted ways of men, desire to enter into the largeness and at the same time the profound wisdom of every word of God. Let us not stumble at the starting-point, but leave room for the due extent and depth of "salvation" in the gospel.

There is no need of dwelling now on "salvation" as employed in the Old Testament, and in some parts of the New, as the gospels and Revelation particularly, where it is used for deliverance in power or even providence and present things. I confine myself to its doctrinal import, and the full Christian sense of the word; and I maintain that salvation signifies that deliverance for the believer which is the full consequence of the mighty work of Christ, apprehended not, of course, necessarily according to all its depth in God's eyes, but at any rate applied to the soul in the power of the Holy Ghost. It is not the awakening of conscience, however real; neither is it the attraction of heart by the grace of Christ, however blessed this may be. We ought therefore to bear in mind, that if a soul be not brought into conscious deliverance as the fruit of divine teaching, and founded on the work of Christ, we are very far from presenting the gospel as the apostle Paul glories in it, and delights that it should go forth. "I am not ashamed," etc.

And he gives his reason: "For therein is the righteousness of God revealed from faith to faith; as it is written, The just shall live by faith." That is, it is the power of God unto salvation, not because it is victory (which at the beginning of the soul's career would only give importance to man even if possible, which it is not), but because it is "the righteousness of God." It is not God seeking, or man bringing righteousness. In the gospel there is revealed God's righteousness. Thus the introduction opened with Christ's person, and closes with God's righteousness. The law demanded, but could never receive righteousness from man. Christ is come, and has changed all. God is revealing a righteousness of His own in the gospel. It is God who now makes known a righteousness to man, instead of looking for any from man. Undoubtedly there are fruits of righteousness, which are by Jesus Christ, and God values them I will not say from man, but from His saints; but here it is what, according to the apostle, God has for man. It is for the saints to learn, of course; but it is that which goes out in its own force and necessary aim to the need of man a divine righteousness, which justifies instead of condemning him who believes. It is "the power of God unto salvation." It is for the lost, therefore; for they it is who need salvation; and it is to save not merely to quicken, but to save; and this because in the gospel the righteousness of God is revealed.

Hence it is, as he says, herein revealed "from faith," or by faith. It is the same form of expression exactly as in the beginning of Romans 5:1-21 "being justified by faith" ( ἐκ πίστεως ). But besides this he adds "to faith." The first of these phrases, "from faith," excludes the law; the second, "to faith," includes every one that has faith within the scope of God's righteousness. Justification is not from works of law. The righteousness of God is revealed from faith; and consequently, if there be faith in any soul, to this it is revealed, to faith wherever it may be. Hence, therefore, it was in no way limited to any particular nation, such as those that had already been under the law and government of God. It was a message that went out from God to sinners as such. Let man be what he might, or where he might, God's good news was for man. And to this agreed the testimony of the prophet. "The just shall live by faith" (not by law). Even where the law was, not by it but by faith the just lived. Did Gentiles believe? They too should live. Without faith there is neither justice nor life that God owns; where faith is, the rest will surely follow.

This accordingly leads the apostle into the earlier portion of his great argument, and first of all in a preparatory way. Here we pass out of the introduction of the epistle. "For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness" (ver. 18). This is what made the gospel to be so sweet and precious, and, what is more, absolutely necessary, if he would escape certain and eternal ruin. There is no hope for man otherwise; for the gospel is not all that is now made known. Not only is God's righteousness revealed, but also His wrath. It is not said to be revealed in the gospel. The gospel means His glad tidings for man. The wrath of God could not possibly be glad tidings. It is true, it is needful for man to learn; but in nowise is it good news. There is then the solemn truth also of divine wrath. It is not yet executed. It is "revealed," and this too "from heaven." There is no question of a people on earth, and of God's wrath breaking out in one form or another against human evil in this life. The earth, or, at least, the Jewish nation, had been familiar with such dealings of God in times past. But now it is "the wrath of God from heaven;" and consequently it is in view of eternal things, and not of those that touch present life on the earth.

Hence, as God's wrath is revealed from heaven, it is against every form of impiety "against all ungodliness." Besides this, which seems to be a most comprehensive expression for embracing every sort and degree of human iniquity, we have one very specifically named. It is against the "unrighteousness of men, who hold the truth in unrighteousness." To hold the truth in unrighteousness would be no security. Alas! we know how this was in Israel, how it might be, and has been, in Christendom. God pronounces against the unrighteousness of such; for if the knowledge, however exact, of God's revealed mind was accompanied by no renewal of the heart, if it was without life towards God, all must be vain. Man is only so much the worse for knowing the truth, if he holds it ever so fast with unrighteousness. There are some that find a difficulty here, because the expression "to hold" means holding firmly. But it is quite possible for the unconverted to be tenacious of the truth, yet unrighteous in their ways; and so much the worse for them. Not thus does God deal with souls. If His grace attract, His truth humbles, and leaves no room for vain boasting and self-confidence. What He does is to pierce and penetrate the man's conscience. If one may so say, He thus holds the man, instead of letting the man presume that he is holding fast the truth. The inner man is dealt with, and searched through and through.

Nothing of this is intended in the class that is here brought before us. They are merely persons who plume themselves on their orthodoxy, but in a wholly unrenewed condition. Such men have never been wanting since the truth has shone on this world; still less are they now. But the wrath of God is revealed from heaven against them pre-eminently. The judgments of God will fall on man as man, but the heaviest blows are reserved for Christendom. There the truth is held, and apparently with firmness too. This, however, will be put to the test by-and-by. But for the time it is held fast, though in unrighteousness. Thus the wrath of God is revealed from heaven against (not only the open ungodliness of men, but) the orthodox unrighteousness of those that hold the truth in unrighteousness.

And this leads the apostle into the moral history of man the proof both of his inexcusable guilt, and of his extreme need of redemption. He begins with the great epoch of the dispensations of God (that is, the ages since the flood). We cannot speak of the state of things before the flood as a dispensation. There was a most important trial of man in the person of Adam; but after this, what dispensation was there? What were the principles of it? No man can tell. The truth is, those are altogether mistaken who call it so. But after the flood man as such was put under certain conditions the whole race. Man became the object, first, of general dealings of God under Noah; next, of His special ways in the calling of Abraham and of his family. And what led to the call of Abraham, of whom we hear much in the epistle to the Romans as elsewhere, was the departure of man into idolatry. Man despised at first the outward testimony of God, His eternal power and Godhead, in the creation above and around him (verses 19, 20). Moreover, He gave up the knowledge of God that had been handed down from father to son (ver. 21). The downfall of man, when he thus abandoned God, was most rapid and profound; and the Holy Spirit traces this solemnly to the end ofRomans 1:1-32; Romans 1:1-32 with no needless words, in a few energetic strokes summing up that which is abundantly confirmed (but in how different a manner!) by all that remains of the ancient world. "Professing themselves to be wise, they became fools, and changed the glory of the uncorruptible God into an image made like to corruptible man," etc. (verses 22-32.) Thus corruption not only overspread morals, but became an integral part of the religion of men, and had thus a quasi-divine sanction. Hence the depravity of the heathen found little or no cheek from conscience, because it was bound up with all that took the shape of God before their mind. There was no part of heathenism practically viewed now, so corrupting as that which had to do with the objects of its worship. Thus, the true God being lost, all was lost, and man's downward career becomes the most painful and humiliating object, unless it be, indeed, that which we have to feel where men, without renewal of heart, espouse in pride of mind the truth with nothing but unrighteousness.

In the beginning ofRomans 2:1-29; Romans 2:1-29 we have man pretending to righteousness. Still, it is "man" not yet exactly the Jew, but man who had profited, it might be, by whatever the Jew had; at the least, by the workings of natural conscience. But natural conscience, although it may detect evil, never leads one into the inward possession and enjoyment of good never brings the soul to God. Accordingly, in chapter 2 the Holy Spirit shows us man satisfying himself with pronouncing on what is right and wrong moralizing for others, but nothing more. Now God must have reality in the man himself. The gospel, instead of treating this as a light matter, alone vindicates God in these eternal ways of His, in that which must be in him who stands in relationship with God. Hence therefore, the apostle, with divine wisdom, opens this to us before the blessed relief and deliverance which the gospel reveals to us. In the most solemn way he appeals to man with the demand, whether he thinks that God will look complacently on that which barely judges another, but which allows the practice of evil in the man himself (Romans 2:1-3). Such moral judgments will, no doubt, be used to leave man without excuse; they can never suit or satisfy God.

Then the apostle introduces the ground, certainty, and character of God's judgment (verses 4-16). He "will render to every man according to his deeds: to them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: to them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil, of the Jew first and also of the Gentile."

It is not here a question of how a man is to be saved, but of God's indispensable moral judgment, which the gospel, instead of weakening asserts according to the holiness and truth of God. It will be observed therefore, that in this connection the apostle shows the place both of conscience and of the law, that God in judging will take into full consideration the circumstances and condition of every soul of man. At the same time he connects, in a singularly interesting manner, this disclosure of the principles of the eternal judgment of God with what he calls "my gospel." This also is a most important truth, my brethren, to bear in mind. The gospel at its height in no wise weakens but maintains the moral manifestation of what God is. The legal institutions were associated with temporal judgment. The gospel, as now revealed in the New Testament, has linked with it, though not contained in it, the revelation of divine wrath from heaven, and this, you will observe, according to Paul's gospel. It is evident, therefore, that dispensational position will not suffice for God, who holds to His own unchangeable estimate of good and evil, and who judges the more stringently according to the measure of advantage possessed.

But thus the way is now clear for bringing the Jew into the discussion. "But if [for so it should be read] thou art named a Jew," etc. (ver. 17.) It was not merely, that he had better light. He had this, of course, in a revelation that was from God; he had law; he had prophets; he had divine institutions. It was not merely better light in the conscience, which might be elsewhere, as is supposed in the early verses of our chapter; but the Jew's position was directly and unquestionably one of divine tests applied to man's estate. Alas! the Jew was none the better for this, unless there were the submission of his conscience to God. Increase of privileges can never avail without the soul's self-judgment before the mercy of God. Rather does it add to his guilt: such is man's evil state and will. Accordingly, in the end of the chapter, he shows that this is most true as applied to the moral judgment of the Jew; that uone so much dishonoured God as wicked Jews, their own Scripture attesting it; that position went for nothing in such, while the lack of it would not annul the Gentile's righteousness, which would indeed condemn the more unfaithful Israel; in short, that one must be a Jew inwardly to avail, and circumcision be of the heart, in spirit, not in letter, whose praise is of God, and not of men.

The question then is raised in the beginning ofRomans 3:1-31; Romans 3:1-31, If this be so, what is the superiority of the Jew? Where lies the value of belonging to the circumcised people of God? The apostle allows this privilege to be great, specially in having the Scriptures, but turns the argument against the boasters. We need not here enter into the details; but on the surface we see how the apostle brings all down to that which is of the deepest interest to every soul. He deals with the Jew from his own Scripture (verses 9-19). Did the Jews take the ground of exclusively having that word of God the law? Granted that it is so, at once and fully. To whom, then, did the law address itself? To those that were under it, to be sure. It pronounced on the Jew then. It was the boast of the Jews that the law spoke about them; that the Gentiles had no right to it, and were but presuming on what belonged to God's chosen people. The apostle applies this according to divine wisdom. Then your principle is your condemnation. What the law says, it speaks to those under it. What, then, is its voice? That there is none righteous, none that doeth good, none that understandeth. Of whom does it declare all this? Of the Jew by his own confession. Every mouth was stopped; the Jew by his own oracles, as the Gentile by their evident abominations, shown already. All the world was guilty before God.

Thus, having shown the Gentile in Romans 1:1-32 manifestly wrong, and hopelessly degraded to the last degree having laid bare the moral dilettantism of the philosophers, not one whit better in the sight of God, but rather the reverse having shown the Jew overwhelmed by the condemnation of the divine oracles in which he chiefly boasted, without real righteousness, and so much the more guilty for his special privileges, all now lies clear for bringing in the proper Christian message, the. gospel of God. "Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets" (verses 20, 21).

Here, again, the apostle takes up what he had but announced in chapter 1 the righteousness of God. Let me call your attention again to its force. It is not the mercy of God., Many have contended that so it is, and to their own great loss, as well as to the weakening of the word of God. "Righteousness" never means mercy, not even the "righteousness of God." The meaning is not what was executed on Christ, but what is in virtue. of it. Undoubtedly divine judgment fell on Him; but this is not "the righteousness of God," as the apostle employs it in any part of his writings any more than here, though we know there could be no such thing as God's righteousness justifying the believer, if Christ had not borne the judgment of God. The expression means that righteousness which God can afford to display because of Christ's atonement. In short, it is what the words say "the righteousness of God," and this "by faith of Jesus Christ."

Hence it is wholly apart from the law, whilst witnessed to by the law and prophets; for the law with its types had looked onward to this new kind of righteousness; and the prophets had borne their testimony that it was at hand, but not then come. Now it was manifested, and not promised or predicted merely. Jesus had come and died; Jesus had been a propitiatory sacrifice; Jesus had borne the judgment of God because of the sins He bore. The righteousness of God, then, could now go forth in virtue of His blood. God was not satisfied alone. There is satisfaction; but the work of Christ goes a great deal farther. Therein God is both vindicated and glorified. By the cross God has a deeper moral glory than ever a glory that He thus acquired, if I may so say. He is, of course, the same absolutely perfect and unchangeable God of goodness; but His perfection has displayed itself in new and more glorious ways in Christ's death, in Him who humbled Himself, and was obedient even to the death of the cross.

God, therefore, having not the least hindrance to the manifestation of what He can be and is in merciful intervention on behalf of the worst of sinners, manifests it is His righteousness "by faith of Jesus Christ unto all and upon all them that believe" (ver. 22). The former is the direction, and the latter the application. The direction is "unto all;" the application is, of course, only to "them that believe;" but it is to all them that believe. As far as persons are concerned, there is no hindrance; Jew or Gentile makes no difference, as is expressly said, "For all have sinned, and come short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the [passing over or praeter-mission, not] remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness: that he might be just, and the justifier of him that believeth in Jesus" (verses 23-26). There is no simple mind that can evade the plain force of this last expression. The righteousness of God means that God is just, while at the same time He justifies the believer in Christ Jesus. It is His righteousness, or, in other words, His perfect consistency with Himself, which is always involved in the notion of righteousness. He is consistent with Himself when He is justifying sinners, or, more strictly, all those who believe in Jesus. He can meet the sinner, but He justifies the believer; and in this, instead of trenching on His glory, there is a deeper revelation and maintenance of it than if there never had been sin or a sinner.

Horribly offensive as sin is to God, and inexcusable in the creature, it is sin which has given occasion to the astonishing display of divine righteousness in justifying believers. It is not a question of His mercy merely; for this weakens the truth immensely, and perverts its character wholly. The righteousness of God flows from His mercy, of course; but its character and basis is righteousness. Christ's work of redemption deserves that God should act as He does in the gospel. Observe again, it is not victory here; for that would give place to human pride. It is not a soul's overcoming its difficulties, but a sinner's submission to the righteousness of God. It is God Himself who, infinitely glorified in the Lord that expiated our sins by His one sacrifice, remits them now, not looking for our victory, nor as yet even in leading us on to victory, but by faith in Jesus and His blood. God is proved thus divinely consistent with Himself in Christ Jesus, whom He has set forth a mercy-seat through faith in His blood.

Accordingly the apostle says that boast and works are completely set aside by this principle which affirms faith, apart from deeds of law, to be the means of relationship with God (verses 27, 28). Consequently the door is as open to the Gentile as to the Jew. The ground taken by a Jew for supposing God exclusively for Israel was, that they had the law, which was the measure of what God claimed from man; and this the Gentile had not. But such thoughts altogether vanish now, because, as the Gentile was unquestionably wicked and abominable, so from the law's express denunciation the Jew was universally guilty before God. Consequently all turned, not on what man should be for God, but what God can be and is, as revealed in the gospel, to man. This maintains both the glory and the moral universality of Him who will justify the circumcision by faith, not law, and the uncircumcision through their faith, if they believe the gospel. Nor does this in the slightest degree weaken the principle of law. On the contrary, the doctrine of faith establishes law as nothing else can; and for this simple reason, that if one who is guilty hopes to be saved spite of the broken law, it must be at the expense of the law that condemns his guilt; whereas the gospel shows no sparing of sin, but the most complete condemnation of it all, as charged on Him who shed His blood in atonement. The doctrine of faith therefore, which reposes on the cross, establishes law, instead of making it void, as every other principle must (verses 27-31).

But this is not the full extent of salvation. Accordingly we do not hear of salvation as such in Romans 3:1-31. There is laid down the most essential of all truths as a groundwork of salvation; namely, expiation. There is the vindication of God in His ways with the Old Testament believers. Their sins had been passed by. He could not have remitted heretofore. This would not have been just. And the blessedness of the gospel is, that it is (not merely an exercise of mercy, but also) divinely just. It would not have been righteous in any sense to have remitted the sins, until they were actually borne by One who could and did suffer for them. But now they were; and thus God vindicated Himself perfectly as to the past. But this great work of Christ was not and could not be a mere vindication of God; and we may find it otherwise developed in various parts of Scripture, which I here mention by the way to show the point at which we are arrived. God's righteousness was now manifested as to the past sins He had not brought into judgment through His forbearance, and yet more conspicuously in the present time, when He displayed His justice in justifying the believer.

But this is not all; and the objection of the Jew gives occasion for the apostle to bring out a fuller display of what God is. Did they fall back on Abraham? "What shall we then say that Abraham our father, as pertaining to the flesh, hath found? For if Abraham were justified by works, he hath whereof to glory; but not before God." Did the Jew fancy that the gospel makes very light of Abraham, and of the then dealings of God? Not so, says the apostle. Abraham is the proof of the value of faith in justification before God. Abraham believed God, and it was counted to him for righteousness. There was no law there or then; for Abraham died long before God spoke from Sinai. He believed God and His word, with special approval on God's part; and his faith was counted as righteousness (ver. 3). And this was powerfully corroborated by the testimony of another great name in Israel (David), in Psalms 32:1-11. "For day and night thy hand was heavy upon me: my moisture is turned into the drought of summer. I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin. For this shall every one that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him. Thou art my hiding-place; thou shalt preserve me from trouble; thou shalt compass me about with songs of deliverance. I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye."

In the same way the apostle disposes of all pretence on the score of ordinances, especially circumcision. Not only was Abraham justified without law, but apart from that great sign of mortification of the flesh. Although circumcision began with Abraham, manifestly it had nothing to do with his righteousness, and at best was but the seal of the righteousness of faith which he had in an uncircumcised state. It could not therefore be the source or means of his righteousness. All then that believe, though uncircumcised, might claim him as father, assured that righteousness will be reckoned to them too. And he is father of circumcision in the best sense, not to Jews, but to believing Gentiles. Thus the discussion of Abraham strengthens the case in behalf of the uncircumcised who believe, to the overthrow of the greatest boast of the Jew. The appeal to their own inspired account of Abraham turned into a proof of the consistency of God's ways in justifying by faith, and hence in justifying the uncircumcised no less than the circumcision.

But there is more than this in Romans 4:1-25 He takes up a third feature of Abraham's case; that is, the connection of the promise with resurrection. Here it is not merely the negation of law and of circumcision, but we have the positive side. Law works wrath because it provokes transgression; grace makes the promise sure to all the seed, not only because faith is open to the Gentile and Jew alike, but because God is looked to as a quickener of the dead. What gives glory to God like this? Abraham believed God when, according to nature, it was impossible for him or for Sarah to have a child. The quickening power of God therefore was here set forth, of course historically in a way connected with this life and a posterity on earth, but nevertheless a very just and true sign of God's power for the believer the quickening energy of God after a still more blessed sort. And this leads us to see not only where there was an analogy with those who believe in a promised Saviour, but also to a weighty difference. And this lies in the fact that Abraham believed God before he had the son, being fully persuaded that what He had promised He was able to perform. and therefore it was imputed to him for righteousness. But we believe on Him that raised up Jesus our Lord from the dead. It is done. already. It is not here believing on Jesus, but on God who has proved what He is to us in raisin, from among the dead Him who was delivered for our offences, and raised again for our justification (verses 13-25).

This brings out a most emphatic truth and special side of Christianity. Christianity is not a system of promise, but rather of promise accomplished in Christ. Hence it is essentially founded on the gift not only of a Saviour who would interpose, in the mercy of God, to bear our sins, but of One who is already revealed, and the work done and accepted, and this known in the fact that God Himself has interposed to raise Him from among the dead a bright and momentous thing to press on souls, as indeed we find the apostles insisting on it throughout the Acts. Were it merely Romans 3:1-31 there could not be full peace with God as there is. One might know a most real clinging to Jesus; but this would not set the heart at ease with God. The soul may feel the blood of Jesus to be a yet deeper want; but this alone does not give peace with God. In such a condition what has been found in Jesus is too often misused to make a kind of difference, so to speak, between the Saviour on the one hand, and God on the other ruinous always to the enjoyment of the full blessing of the gospel. Now there is no way in which God could lay a basis for peace with Himself more blessed than as He has done it. No longer does the question exist of requiring an expiation. That is the first necessity for the sinner with God. But we have had it fully in Romans 3:1-31. Now it is the positive power of God in raising up from the dead Him that was delivered for our offences, and raised again for our justifying. The whole work is done.

The soul therefore now is represented for the first time as already justified and in possession of peace with God. This is a state of mind, and not the necessary or immediate fruit of Romans 3:1-31, but is based on the truth of Romans 4:1-25 as well as 3. There never can be solid peace with God without both. A soul may as truly, no doubt, be put into relationship with God be made very happy, it may be; but it is not what Scripture calls "peace with God." Therefore it is here for the first time that we find salvation spoken of in the grand results that are now brought before us in Romans 5:1-11. "Being justified by faith, we have peace with God through our Lord Jesus Christ." There is entrance into favour, and nothing but favour. The believer is not put under law, you will observe, but under grace, which is the precise reverse of law. The soul is brought into peace with God, as it finds its standing in the grace of God, and, more than that, rejoices in hope of the glory of God. Such is the doctrine and the fact. It is not merely a call then; but as we have by our Lord Jesus Christ our access into the favour wherein we stand, so there is positive boasting in the hope of the glory of God. For it may have been noticed from chapter 3 to chapter 5, that nothing but fitness for the glory of God will do now. It is not a question of creature-standing. This passed away with man when he sinned. Now that God has revealed Himself in the gospel, it is not what will suit man on earth, but what is worthy of the presence of the glory of God. Nevertheless the apostle does not expressly mention heaven here. This was not suitable to the character of the epistle; but the glory of God he does. We all know where it is and must be for the Christian.

The consequences are thus pursued; first, the general place of the believer now, in all respects, in relation to the past, the present, and the future. His pathway follows; and he shows that the very troubles of the road become a distinct matter of boast. This was not a direct and intrinsic effect, of course, but the result of spiritual dealing for the soul. It was the Lord giving us the profit of sorrow, and ourselves bowing to the way and end of God in it, so that the result of tribulation should be rich and fruitful experience.

Then there is another and crowning part of the blessing: "And not only so, but also boasting in God through our Lord Jesus Christ, by whom we have now received the reconciliation." It is not only a blessing in its own direct character, or in indirect though real effects, but the Giver Himself is our joy, and boast, and glory. The consequences spiritually are blessed to the soul; how much more is it to Teach the source from which all flows! This, accordingly, is the essential spring of worship. The fruits of it are not expanded here; but, in point of fact, to joy in God is necessarily that which makes praise and adoration to be the simple and spontaneous exercise of the heart. In heaven it will fill us perfectly; but there is no more perfect joy there, nor anything. higher, if so high, in this epistle.

At this point we enter upon a most important part of the epistle, on which we must dwell for a little. It is no longer a question of man's guilt, but of his nature. Hence the apostle does not, as in the early chapters of this epistle, take up our sins, except as proofs and symptoms of sin. Accordingly, for the first time, the Spirit of God fromRomans 5:12; Romans 5:12 traces the mature of man to the head of the race. This brings in the contrast with the other Head, the Lord Jesus Christ, whom we have here not as One bearing our sins in His own body on the tree, but as the spring and chief of a new family. Hence, as is shown later in the chapter, Adam is a head characterized by disobedience, who brought in death, the just penalty of sin; as on the other hand we have Him of whom he was the type, Christ, the obedient man, who has brought in righteousness, and this after a singularly blessed sort and style "justification of life." Of it nothing has been heard till now. We have had justification, both by blood and also in virtue of Christ's resurrection. But "justification of life" goes farther, though involved in the latter, than the end of Romans 4:1-25; for now we learn that in the gospel there is not only a dealing with the guilt of those that are addressed in it; there is also a mighty work of God in the presenting the man in a new place before God, and in fact, too, for his faith, clearing him from all the consequences in which he finds himself as a man in the flesh here below.

It is here that you will find a great failure of Christendom as to this. Not that any part of the truth has escaped: it is the fatal brand of that "great house" that even the most elementary truth suffers the deepest injury; but as to this truth, it seems unknown altogether. I hope that brethren in Christ will bear with me if I press on them the importance of taking good heed to it that their souls are thoroughly grounded in this, the proper place of the Christian by Christ's death and resurrection. It must not be, assumed too readily. There is a disposition continually to imagine that what is frequently spoken of must be understood; but experience will soon show that this is not the case. Even those that seek a place of separation to the Lord outside that which is now hurrying on souls to destruction are, nevertheless, deeply affected by the condition of that Christendom in which we find ourselves.

Here, then, it is not a question at all of pardon or remission. First of all the apostle points out that death has come in, and that this was no consequence of law, but before it. Sin was in the world between Adam and Moses, when the law was not. This clearly takes in man, it will be observed; and this is his grand point now. The contrast of Christ with Adam takes in man universally as well as the Christian; and man in sin, alas! was true, accordingly, before the law, right through the law, and ever since the law. The apostle is therefore plainly in presence of the broadest possible grounds of comparison, though we shall find more too.

But the Jew might argue that it was an unjust thing in principle this gospel, these tidings of which the apostle was so full; for why should one man affect many, yea, all? "Not so," replies the apostle. Why should this be so strange and incredible to you? for on your own showing, according to that word to which we all bow, you must admit that one man's sin brought in universal moral ruin and death. Proud as you may be of that which distinguishes you, it is hard to make sin and death peculiar to you, nor can you connect them even with the law particularly: the race of man is in question, and not Israel alone. There is nothing that proves this so convincingly as the book of Genesis; and the apostle, by the Spirit of God, calmly but triumphantly summons the Jewish Scriptures to demonstrate that which the Jews were so strenuously denying. Their own Scriptures maintained, as nothing else could, that all the wretchedness which is now found in the world, and the condemnation which hangs over the race, is the fruit of one man, and indeed of one act.

Now, if it was righteous in God (and who will gainsay it?) to deal with the whole posterity of Adam as involved in death because of one, their common father, who could deny the consistency of one man's saving? who would defraud God of that which He delights in the blessedness of bringing in deliverance by that One man, of whom Adam was the image? Accordingly, then, he confronts the unquestionable truth, admitted by every Israelite, of the universal havoc by one man everywhere with the One man who has brought in (not pardon only, but, as we shall find) eternal life and liberty liberty now in the free gift of life, but a liberty that will never cease for the soul's enjoyment until it has embraced the very body that still groans, and this because of the Holy Ghost who dwells in it.

Here, then, it is a comparison of the two great heads Adam and Christ, and the immeasurable superiority of the second man is shown. That is, it is not merely pardon of past sins, but deliverance from sin, and in due time from all its consequences. The apostle has come now to the nature. This is the essential point. It is the thing which troubles a renewed conscientious soul above all, because of his surprise at finding the deep evil of the flesh and its mind after having proved the great grace of God in the gift of Christ. If I am thus pitied of God, if so truly and completely a justified man, if I am really an object of God's eternal favour, how can I have such a sense of continual evil? why am I still under bondage and misery from the constant evil of my nature, over which I seem to have no power whatever? Has God then no delivering power from this? The answer is found in this portion of our epistle (that is, from the middle of chapter 5).

Having shown first, then, the sources and the character of the blessing in general as far as regards deliverance, the apostle sums up the result in the end of the chapter: "That as sin hath reigned in death, even so might grace reign through righteousness unto eternal life," the point being justification of life now through Jesus Christ our Lord.

This is applied in the two chapters that follow. There are two things that might make insuperable difficulty: the one is the obstacle of sin in the nature to practical holiness; the other is the provocation and condemnation of the law. Now the doctrine which we saw asserted in the latter part ofRomans 5:1-21; Romans 5:1-21 is applied to both. First, as to practical holiness, it is not merely that Christ has died for my sins, but that even in the initiatory act of baptism the truth set forth there is that I am dead. It is not, as in Ephesians 2:1-22, dead in sins, which would be nothing to the purpose. This is all perfectly true true of a Jew as of a pagan true of any unrenewed man that never heard of a Saviour. But what is testified by Christian baptism is Christ's death. "Know ye not, that so many of us as were baptized unto Jesus Christ were baptized unto his death?" Thereby is identification with His death. "Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." The man who, being baptized in the name of the Lord Jesus Christ, or Christian baptism, would assert any license to sin because it is in his nature, as if it were therefore an inevitable necessity, denies the real and evident meaning of his baptism. That act denoted not even the washing away of our sins by the blood of Jesus, which would not apply to the case, nor in any adequate way meet the question of nature. What baptism sets forth is more than that, and is justly found, not in Romans 3:1-31, but inRomans 6:1-23; Romans 6:1-23. There is no inconsistency in Ananias's word to the apostle Paul "wash away thy sins, calling upon the name of the Lord." There is water as well as blood, and to that, not to this, the washing here refers. But there is more, which Paul afterwards insisted on. That was said to Paul, rather than what was taught by Paul. What the apostle had given him in fulness was the great truth, however fundamental it may be, that I am entitled, and even called on in the name of the Lord Jesus, to know that I am dead to sin; not that I must die, but that I am dead that my baptism means nothing less than this, and is shorn of its most emphatic point if limited merely to Christ's dying for my sins. It is not so alone; but in His death, unto which I am baptized, I am dead to sin. And "how shall we that are dead to sin live any longer therein?" Hence, then, we find that the whole chapter is founded on this truth. "Shall we sin," says he, proceeding yet farther (ver. 15), "because we are not under the law, but under grace?" This were indeed to deny the value of His death, and of that newness of life we have in Him risen, and a return to bondage of the worst description.

In Romans 7:1-25 we have the subject of the law discussed for practice as well as in principle, and there again meet with the same weapon of tried and unfailing temper. It is no longer blood, but death Christ's death and resurrection. The figure of the relationship of husband and wife is introduced in order to make the matter plain. Death, and nothing short of it, rightly dissolves the bond. We accordingly are dead, says he, to the law; not (as no doubt almost all of us know) that the law dies, but that we are dead to the law in the death of Christ. Compare verse 6 (where the margin, not the text, is substantially correct) with verse 4. Such is the principle. The rest of the chapter (7-25) is an instructive episode, in which the impotence and the misery of the renewed mind which attempts practice under law are fully argued out, till deliverance (not pardon) is found in Christ.

Thus the latter portion of the chapter is not doctrine exactly, but the proof of the difficulties of a soul who has not realised death to the law by the body of Christ. Did this seem to treat the law that condemned as an evil thing? Not so, says the apostle; it is because of the evil of the nature, not of the law. The law never delivers; it condemns and kills us. It was meant to make sin exceeding sinful. Hence, what he is here discussing is not remission of sins, but deliverance from sin. No wonder, if souls confound the two things together, that they never know deliverance in practice. Conscious deliverance, to be solid according to God, must be in the line of His truth. In vain will you preach Romans 3:1-31, or even 4 alone, for souls to know themselves consciously and holily set free.

From verse 14 there is an advance. There we find Christian knowledge as to the matter introduced; but still it is the knowledge of one who is not in this state pronouncing on one who is. You must carefully guard against the notion of its being a question of Paul's own experience, because he says, "I had not known," "I was alive," etc. There is no good reason for such an assumption, but much against it. It might be more or less any man's lot to learn. It is not meant that Paul knew nothing of this; but that the ground of inference, and the general theory built up, are alike mistaken. We have Paul informing us that he transfers sometimes in a figure to himself that which was in no wise necessarily his own experience, and perhaps had not been so at any time. But this may be comparatively a light question. The great point is to note the true picture given us of a soul quickened, but labouring and miserable under law, not at all consciously delivered. The last verses of the chapter, however, bring in the deliverance not yet the fulness of it, but the hinge, so to speak. The discovery is made that the source of the internal misery was that the mind, though renewed, was occupied with the law as a means of dealing with, flesh. Hence the very fact of being renewed makes one sensible of a far more intense misery than ever, while there is no power until the soul looks right outside self to Him who is dead and risen, who has anticipated the difficulty, and alone gives the full answer to all wants.

Romans 8:1-39 displays this comforting truth in its fulness. From the first verse we have the application of the dead and risen Christ to the soul, till in verse 11 we see the power of the Holy Ghost, which brings the soul into this liberty now, applied by-and-by to the body, when there will be the complete deliverance. "There is therefore now no condemnation to them which are in Christ Jesus. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh." A wondrous way, but most blessed! And there (for such was the point) it was the complete condemnation of this evil thing, the nature in its present state, so as, nevertheless, to set the believer as before God's judgment free from itself as well as its consequences. This God has wrought in Christ. It is not in any degree settled as to itself by His blood. The shedding of His blood was absolutely necessary: without that precious expiation all else had been vain and impossible. But there is much more in Christ than that to which too many souls restrict themselves, not less to their own loss than to His dishonour. God has condemned the flesh. And here it may be repeated that it is no question of pardoning the sinner, but of condemning the fallen nature; and this so as to give the soul both power and a righteous immunity from all internal anguish about it. For the truth is that God has in Christ condemned sin, and this for sin definitely; so that He has nothing more to do in condemnation of that root of evil. What a title, then, God gives me now in beholding Christ, no longer dead but risen, to have it settled before my soul that I am in Him as He now is, where all questions are closed in peace and joy! For what remains unsolved by and in Christ? Once it was far otherwise. Before the cross there hung out the gravest question that ever was raised, and it needed settlement in this world; but in Christ sin is for ever abolished for the believer; and this not only in respect of what He has done, but in what He is. Till the cross, well might a converted soul be found groaning in misery at each fresh discovery of evil in himself. But now to faith all this is gone not lightly, but truly in the sight of God; so that he may live on a Saviour that is risen from the dead as his new life.

Accordingly Romans 8:1-39 pursues in the most practical manner the liberty wherewith Christ has made us free. First of all, the groundwork of it is laid in the first four verses, the last of them leading into every-day walk. And it is well for those ignorant of it to know that here, in verse 4, the apostle speaks first of "walking not after the flesh, but after the Spirit." The latter clause in the first verse of the authorised version mars the sense. In the fourth verse this could not be absent; in the first verse it ought not to be present. Thus the deliverance is not merely for the joy of the soul, but also for strength in our walking after the Spirit, who has given and found a nature in which He delights, communicating withal His own delight in Christ, and making obedience to be the joyful service of the believer. The believer, therefore, unwittingly though really, dishonours the Saviour, if he be content to walk short of this standard and power; he is entitled and called to walk according to his place, and in the confidence of his deliverance in Christ Jesus before God.

Then the domains of flesh and Spirit are brought before us: the one characterized by sin and death practically now; the other by life, righteousness, and peace, which is, as we saw, to be crowned finally by the resurrection of these bodies of ours. The Holy Ghost, who now gives the soul its consciousness of deliverance from its place in Christ, is also the witness that the body too, the mortal body, shall be delivered in its time. "If the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by [or because of] his Spirit that dwelleth in you."

Next, he enters upon another branch of the truth the Spirit not as a condition contrasted with flesh (these two, as we know, being always contrasted in Scripture), but as a power, a divine person that dwells in and bears His witness to the believer. His witness to our spirit is this, that we are children of God. But if children, we are His heirs. This accordingly leads, as connected with the deliverance of the body, to the inheritance we are to possess. The extent is what God Himself, so to speak, possesses the universe of God, whatever will be under Christ: and what will not? As He has made all, so He is heir of all. We are heirs of God, and joint-heirs with Christ.

Hence the action of the Spirit of God in a double point of view comes before us. As He is the spring of our joy, He is the power of sympathy in our sorrows, and the believer knows both. The faith of Christ has brought divine joy into his soul; but, in point of fact, he is traversing a world of infirmity, suffering, and grief. Wonderful to think the Spirit of God associates Himself with us in it all, deigning to give us divine feelings even in our poor and narrow hearts. This occupies the central part of the chapter, which then closes with the unfailing and faithful power of God for us in all our experiences here below. As He has given us through the blood of Jesus full remission, as we shall be saved by this life, as He has made us know even now nothing short of present conscious deliverance from every whit of evil that belongs to our very nature, as we have the Spirit the earnest of the glory to which we are destined, as we are the vessels of gracious sorrow in the midst of that from which we are not yet delivered but shall be, so now we have the certainty that, whatever betide, God is for us, and that nothing shall separate us from His love which is in Christ Jesus our Lord.

Then, in Romans 9:1-33; Romans 10:1-21; Romans 11:1-36, the apostle handles a difficulty serious to any mind, especially to the Jew, who might readily feel that all this display of grace in Christ to the Gentile as much as to the Jew by the gospel seems to make very cheap the distinctive place of Israel as given of God. If the good news of God goes out to man, entirely blotting out the difference between a Jew and a Gentile, what becomes of His special promises to Abraham and to his seed? What about His word passed and sworn to the fathers? The apostle shows them with astonishing force at the starting-point that he was far from slighting their privileges. He lays down such a summary as no Jew ever gave since they were a nation. He brings out the peculiar glories of Israel according to the depth of the gospel as he knew and preached it; at least, of His person who is the object of faith now revealed. Far from denying or obscuring what they boasted of, he goes beyond them "Who are Israelites," says he, "to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all God blessed for ever." Here was the very truth that every Jew, as such, denied. What blindness! Their crowning glory was precisely what they would not hear of. What glory so rich as that of the Christ Himself duly appreciated? He was God over all blessed for ever, as well as their Messiah. Him who came in humiliation, according to their prophets, they might despise; but it was vain to deny that the same prophets bore witness to His divine glory. He was Emmanuel, yea, the Jehovah, God of Israel. Thus then, if Paul gave his own sense of Jewish privileges, there was no unbelieving Jew that rose up to his estimate of them.

But now, to meet the question that was raised, they pleaded the distinguishing promises to Israel. Upon what ground? Because they were sons of Abraham. But how, argues he, could this stand, seeing that Abraham had another son, just as much his child as Isaac? What did they say to Ishmaelites as joint-heirs? They would not hear of it. No, they cry, it is in Isaac's seed that the Jew was called. Yes, but this is another principle. If in Isaac only, it is a question of the seed, not that was born, but that was called. Consequently the call of God, and not the birth simply makes the real difference. Did they venture to plead that it must be not only the same father, but the same mother? The answer is, that this will not do one whit better; for when we come down to the next generation, it is apparent that the two sons of Isaac were sons of the same mother; nay, they were twins. What could be conceived closer or more even than this? Surely if equal birth-tie could ensure community of blessing if a charter from God depended on being sprung from the same father and mother, there was no case so strong, no claim so evident, as that of Esau to take the same rights as Jacob. Why would they not allow such a pretension? Was it not sure and evident that Israel could not take the promise on the ground of mere connection after the flesh? Birthright from the same father would let in Ishmael on the one hand, as from both parents it would secure the title of Esau on the other. Clearly, then, such ground is untenable. In point of fact, as he had hinted before, their true tenure was the call of God, who was free, if He pleased, to bring in other people. It became simply a question whether, in fact, God did call Gentiles, or whether He had revealed such intentions.

But he meets their proud exclusiveness in another way. He shows that, on the responsible ground of being His nation, they were wholly ruined. If the first book in the Bible showed that it was only the call of God that made Israel what they were, its second book as clearly proved that all was over with the called people, had it not been for the mercy of God. They set up the golden calf, and thus cast off the true God, their God, even in the desert. Did the call of God. then, go out to Gentiles? Has He mercy only for guilty Israel? Is there no call, no mercy, of God for any besides?

Hereupon he enters upon the direct proofs, and first cites Hosea as a witness. That early prophet tells Israel, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God. Jezreel, Lo-ruhamah, and Lo-ammi were of awful import for Israel; but, in presence of circumstances so disastrous, there should be not merely a people but sons of the living God, and then should Judah and Israel be gathered as one people under one head. The application of this was more evident to the Gentile than to the Jew. Compare Peter's use in1 Peter 2:10; 1 Peter 2:10. Finally he brings in Isaiah, showing that, far from retaining their blessing as an unbroken people, a remnant alone would be saved. Thus one could not fail to see these two weighty inferences: the bringing in to be God's sons of those that had not been His people, and the judgment and destruction of the great mass of His undoubted people. Of these only a remnant would be saved. On both sides therefore the apostle is meeting the grand points he had at heart to demonstrate from their own Scriptures.

For all this, as he presses further, there was the weightiest reason possible. God is gracious, but holy; He is faithful, but righteous. The apostle refers to Isaiah to show that God would "lay in Zion a stumbling-stone." It is in Zion that He lays it. It is not among the Gentiles, but in the honoured centre of the polity of Israel. There would be found a stumblingstone there. What was to be the stumbling-stone? Of course, it could hardly be the law: that was the boast of Israel. What was it? There could be but one satisfactory answer. The stumbling-stone was their despised and rejected Messiah. This was the key to their difficulties this alone, and fully explains their coming ruin as well as God's solemn warnings.

In the next chapter (Romans 10:1-21) he carries on the subject, showing in the most touching manner his affection for the people. He at the same time unfolds the essential difference between the righteousness of faith and that of law. He takes their own books, and proves from one of them (Deuteronomy) that in the ruin of Israel the resource is not going into the depths, nor going up to heaven. Christ indeed did both; and so the word was nigh them, in their mouth and in their heart. It is not doing, but believing; therefore it is what is proclaimed to them, and what they receive and believe. Along with this he gathers testimonies from more than one prophet. He quotes from Joel, that whosoever shall call upon the name of the Lord shall be saved. He quotes also from Isaiah "Whosoever believeth on Him shall not be ashamed." And mark the force of it whosoever." The believer, whosoever he might be, should not be ashamed. Was it possible to limit this to Israel? But more than this "Whosoever shall call." There. is the double prophecy. Whosoever believed should not be ashamed; whosoever called should be saved. In both parts, as it may be observed, the door is opened to the Gentile.

But then again he intimates that the nature of the gospel is involved in the publishing of the glad tidings. It is not God having an earthly centre, and the peoples doming up to worship the Lord in Jerusalem. It is the going forth of His richest blessing. And where? How far? To the limits of the holy land? Far beyond. Psalms 19:1-14 is used in the most beautiful manner to insinuate that the limits are the world. Just as the sun in the heavens is not for one people or land alone, no more is the gospel. There is no language where their voice is not heard. "Yea verily, their sound went forth into all the earth, and their words unto the ends of the world." The gospel goes forth universally. Jewish pretensions were therefore disposed of; not here by new and fuller revelations, but by this divinely skilful employment of their own Old Testament Scriptures.

Finally he comes to two other witnesses; as from the Psalms, so now from the law and the prophets. The first is Moses himself. Moses saith, "I will provoke you to jealousy by them that are no people," etc. How could the Jews say that this meant themselves? On the contrary, it was the Jew provoked by the Gentiles "By them that are no people, and by a foolish nation I will anger you." Did they deny that they were a foolish nation? Be it so then; it was a foolish nation by which Moses declared they should be angered. But this does not content the apostle, or rather the Spirit of God; for he goes on to point out that Isaiah "is very bold" in a similar way; that is, there is no concealing the truth of the matter. Isaiah says: "I was found of them who sought me not; I was made manifest unto them that asked not after me." The Jews were the last in the world to take such ground as this. It was undeniable that the Gentiles did not seek the Lord, nor ask after Him; and the prophet says that Jehovah was found of them that sought Him not, and was made manifest to them that asked not after Him. Nor is there only the manifest call of the Gentiles in this, but with no less clearness there is the rejection, at any rate for a time, of proud Israel. "But unto Israel he saith, All day long have I stretched out my hands unto a disobedient and gainsaying people."

Thus the proof was complete. The Gentiles the despised heathen were to be brought in; the self-satisfied Jews are left behind, justly and beyond question, if they believed the law and the prophets.

But did this satisfy the apostle? It was undoubtedly enough for present purposes. The past history of Israel was sketched inRomans 9:1-33; Romans 9:1-33; the present more immediately is before us inRomans 10:1-21; Romans 10:1-21. The future must be brought in by the grace of God; and this he accordingly gives us at the close of Romans 11:1-36. First, he raises the question, "Has God cast away his people?" Let it not be! Was he not himself, says Paul, a proof to the contrary? Then he enlarges, and points out that there is a remnant of grace in the worst of times. If God had absolutely cast away His people, would there be such mercy? There would be no remnant if justice took its course. The remnant proves, then, that even under judgment the rejection of Israel is not complete, but rather a pledge of future favour. This is the first ground.

The second plea is not that the rejection of Israel is only partial, however extensive, but that it is also temporary, and not definitive. This is to fall back on a principle he had already used. God was rather provoking Israel to jealousy by the call of the Gentiles. But if it were so, He had not done with them. Thus the first argument shows that the rejection was not total; the second, that it was but for a season.

But there is a third. Following up with the teaching of the olive-tree, he carries out the same thought of a remnant that abides on their own stock, and points to a re-instatement of the nation, And I would just observe by the way, that the Gentile cry that no Jew ever accepts the gospel in truth is a falsehood. Israel is indeed the only people of whom there is always a portion that believe. Time was when none of the English, nor French, nor of any other nation believed in the Saviour. There never was an hour since Israel's existence as a nation that God has not had His remnant of them. Such has been their singular fruit of promise; such even in the midst of all their misery it is at present. And as that little remnant is ever sustained by the grace of God, it is the standing pledge of their final blessedness through His mercy, whereon the apostle breaks out into raptures of thanksgiving to God. The day hastens when the Redeemer shall come to Zion. He shall come, says one Testament, out of Zion. He shall come to Zion, says the other. In both Old and New it is the same substantial testimony. Thither He shall come, and thence, go forth. He shall own that once glorious seat of royalty in Israel. Zion shall yet behold her mighty, divine, but once despised Deliverer; and when He thus comes, there will be a deliverance suited to His glory. All Israel shall be saved. God, therefore, had not cast off His people, but was employing the interval of their slip from their place, in consequence of their rejection of Christ, to call the Gentiles in sovereign mercy, after which Israel as a whole should be saved. "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord? or who hath been his counsellor? or who hath first liven to him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things: to whom be glory for ever."

The rest of the epistle takes up the practical consequences of the great doctrine of God's righteousness, which had been now shown to be supported by, and in no wise inconsistent with, His promises to Israel. The whole history of Israel, past, present, and future falls in with, although quite distinct from, that which he had been expounding. Here I shall be very brief.

Romans 12:1-21 looks at the mutual duties of the saints. Romans 13:1-14; Romans 13:1-14 urges their duties towards what was outside them, more particularly to the powers that be, but also to men in general. Love is the great debt that we owe, which never can be paid, but which we should always be paying. The chapter closes with the day of the Lord in its practical force on the Christian walk. In Romans 14:1-23 and the beginning ofRomans 15:1-33; Romans 15:1-33 we have the delicate theme of Christian forbearance in its limits and largeness. The weak are not to judge the strong, and the strong are not to despise the weak. These things are matters of conscience, and depend much for their solution on the degree to which souls have attained. The subject terminates with the grand truth which must never be obscured by details that we are to receive, one another, as Christ has received us, to the glory of God. In the rest of chapter 15 the apostle dwells on the extent of his apostleship, renews his expression of the thought and hope of visiting Rome, and at the same time shows how well he remembered the need of the poor at Jerusalem. Romans 16:1-27; Romans 16:1-27 brings before us in the most. instructive and interesting manner the links that grace practically forms and maintains between the saints of God. Though he had never visited Rome, many of them were known personally. It is exquisite the delicate love with which he singles out distinctive features in each of the saints, men and women, that come before him. Would that the Lord would give us hearts to remember, as well as eyes to see, according to His own grace! Then follows a warning against those who bring in stumbling-blocks and offences. There is evil at work, and grace does not close the eye to danger; at the same time it is never under the pressure of the enemy, and there is the fullest confidence that the God of peace will break the power of Satan under the feet of the saints shortly.

Last of all, the apostle links up this fundamental treatise of divine righteousness in its doctrine, its dispensational bearings, and its exhortations to the walk of Christians, with higher truth, which it would not have been suitable then to bring out; for grace considers the state and the need of the saints. True ministry gives out not merely truth, but suited truth to the saints. At the same time the apostle does allude to that mystery which was not yet divulged at least, in this epistle; but he points from the foundations of eternal truth to those heavenly heights that were reserved for other communications in due time.