In our last study, we showed an aspect of salvation by the life of Christ, offered to
those who are the children of God. Inasmuch as this aspect of salvation is offered to
the children of God, then it is palpable, that is not in order make them the children
of God. But, if it is offered to the saved, then what is the salvation from? What
further need is there to be saved beyond being saved?
Before an alien sinner is saved, he is completely and habitually dominated by the evil
nature. When an alien sinner is saved the power of indwelling sin is broken so that he
is no longer completely and habitually dominated by the evil nature as he was before
he was saved. While there is a definite cleavage between the believer in Christ and
the sinful nature, yet that nature remains in him until he dies, or receives a
glorified body. But, he does have, through the impartation of new life in Christ, the
capacity to not be controlled by the evil nature. There may be acts of sin in his
life, resulting from the degree of his yielding to the sinful nature, but he needs not
do so.
In Romans 6:1-2, we read, "What shall we say then? Shall we continue in sin, that
grace may abound? God forbid. How shall we that are dead to sin, live any longer
therein?" The question, "What shall we say then?" takes us back to the words in Romans
5:20, " . . . . But where sin abounded, grace did much more abound." The question of
Romans 6:1 presents the idea of a child of God resolving to habitually sinning in
order that God may display His grace.
The sin of Romans 6;1 is preceded by the definite article in the Greek text, according
to scholars, and therefore refers back to sin previously defined in the context. In
chapter 5:21, reference is made to the fact that sin hath reigned. There sin is
personified and presented as a reigning king. But, it cannot be acts of sin that reign
as a king since acts stem from character. Therefore, it is the evil nature still
resident in the believer in Christ.
Having identified the sin in question as the evil nature still resident in the
believer in Christ, consider now Paul's question and the answer he gave. " . . . .
Shall we continue in sin?" The question is not merely, shall we sin?, but shall we
continue in sin."
The question poses the idea of habitually sinning, a way of life. The answer, however,
shows that such is an impossibility. " . . . . How shall we that are dead to sin, live
any longer therein?" Because of what takes place in the new birth, no child of God can
habitually sin. The dominance of the evil nature is broken. The lost, however, have
never been out from under that dominance and, thus, they are presented as " . . . .
fulfilling the desires of the flesh and of the mind . . . ." (Eph 2:3).
In I John 1:8, we read, "If we say that we have no sin, we deceive ourselves, and the
truth is not in us." The we of this text included John and the children of God to whom
he wrote. Kenneth Wuest writes: "Sin here is singular in number and is used without
the definite article, all pointing to the fact that the nature is referred to, not
acts of sin."
Notice, in I John 1;8, the expression, we deceive ourselves. If a child of God says
that he has no evil nature remaining in him, he deceives himself only because it is
obvious to others that he does.
While the evil nature remains in the child of God, its dominance is broken, and he no
longer can be habitually dominated by it, and has the power, and the desire, not to be
controlled by it. This conflict between the new life and the evil nature will remain
in the child of God until he either dies physically, or receives a glorified body at
Christ's return for His own. But, must he be defeated until then? We answer, No, and
say with Paul, "Now thanks be unto God, which always causeth us to triumph in Christ .
. ." (II Cor 2:14).
With the background set that the dominance of the evil nature is broken, yet remains
in the believer in Christ, we now consider the answer to our topic, "What is the
secondary aspect of salvation from," by considering Paul's words in Romans 7, and the
truth elsewhere related to this issue.
Paul said, "For I know that in me (that is, in my flesh), dwelleth no good thing: for
to will is present with me; but how to perform that which is good I find not. For the
good that I would I do not: but the evil which I would not, that I do. Now if I do
that I would not, it is no more I that do it, but sin that dwelleth in me. I find then
a law, that, when I would do good, evil is present with me. For I delight in the law
of God after the inward man: But I see another law in my members, warring against the
law of my mind, and bringing me into captivity to the law of sin which is in my
members" (Rm 7:18-23).
Every child of God has and does experience this kind of conflict. Paul was an immature
Christian at the time he was experiencing the things he described, and at that time
the situation seemed hopeless. Hence, his despairing cry, "O wretched man that I am!
who shall deliver me from the body of this death?" (vs 24).
The words, deliver me, are applicable to the saved, and presents the basis for
answering the question, from what? Every child of God needs the deliverance of Romans
7:24, and more importantly needs to know how it can be accomplished, and when.
Was Paul's situation hopeless? Does God merely save a person from the penalty of sin
and then let him root for himself? We think not. Consider two statements by Paul of
himself:
1. "Who shall deliver me from the body of this death?" (Rm 7:24)
2. And, "I keep under my body, and bring it into subjection" (I Cor 9:27).
Somewhere between the question of the first and the answer of the second, Paul learned
how to be delivered from the power and influence of sin in his life. The words body of
this death in Romans 7:24 refer to the conflict between the mind of the saved one and
his members, or his body. Paul said it this way, "For I delight in the law of God
after the inward man (which only a child of God can do): But I see another law in my
members, warring against the law of my mind, and bringing me into captivity to the law
of sin which is in my members" (vs 22-23).
Here are two laws: 1) "The law of God after the inward man" and 2) "the law of sin
which is in my members." Also, these two laws exists simultaneously within the same
person and oppose each other. Further, these two laws operate in two different
spheres--through Jesus Christ and through the flesh.
Paul answers the who of his question in Romans 7:25, "I think God through Jesus Christ
our Lord . . . ." While this answers the question as to the person, we must read on to
see how the victory is brought about. Keep in mind, this subject is not how the Lord
saves alien sinners, but how He always causeth us to triumph in Christ.
Paul goes on to say, "For the law of the Spirit of life in Christ Jesus hath made me
free from the law of sin and death" (Rm 8:2). This law of the Spirit of life operates
only in Christ Jesus. It is identical with the perfect law of liberty in James 1:25,
and is used in precisely the same manner as Paul uses it.
James wrote, "Let no man say when he is tempted, I am tempted of God: for God cannot
be tempted with evil, neither tempteth he any man: But every man is tempted, when he
drawn away of his own lusts, and enticed. Then when lust hath conceived, it bringeth
forth sin: and sin when it is finished, bringeth forth death" (Ja 1:13-15).
These words are applicable to the saved to whom James wrote. Therefore, the next verse
says, "Do not err, my beloved brethren." The law of sin and death in the members,
where permitted to have its way, is inexorable. But, there is a contrary law operative
in Christ Jesus on behalf of believers therein, called the law of the Spirit of life,
that is able to make free from the law of sin and death, called in James, the perfect
law of liberty.
Now the question is, when does this spiritual law operate? Paul declared it to be in
operation in those " . . . . who walk not after the flesh, but after the Spirit" (Rm
8:4). James, likewise, says, "But be ye doers of the word, and not hearers only,
deceiving your own selves . . . . But whoso looketh into the perfect law of liberty,
and continueth therein, he being not a forgetful hearer, but a doer of the work, this
man shall be blessed in his deed" (Ja 1:22; 25).
Remember now four things: 1) the deliverance is from the law of sin and death which is
in my members; 2) the who shall deliver me is Jesus Christ our Lord; 3) the how is
through the operation of the law of the Spirit of life in Christ Jesus; 4) and, the
when is on behalf of those who walk not after the flesh, but after the Spirit.
In view of the conflict which exists within every child of God, the problem is how to
make desire equal performance? Paul said it this way, "For the good that I would (the
desire) I do not (the performance): but the evil which I would not (the desire), that
I do (the performance)."
How is deliverance from this conflict possible? How is it possible for desire to equal
performance? Paul wrote, "For it is God which worketh in you (my beloved . . . . the
sons of God {vs 12; 15}) both to will (the desire) and to do (the performance) of his
pleasure" (Phil 2:13).
"Who shall deliver me?" The answer, "I can do all things through Christ which
strengtheneth me" (Phil 4:13). The words of Philippians 2:13 are directly related to
the present work of Jesus Christ as the great shepherd of the sheep in Hebrews
13:20-21, who functions as an high priest over the house of God, and as such is able
also to save them . . . . that come unto God by him. The very fact that He is able
does not mean that He will automatically do it if the conditions in order to this
aspect of deliverance are ignored.
Thank God, " . . . . sin shall not have dominion over you: for ye are not under the
law, but under grace" (Rm 6:14). The law commanded do and live, but gave nothing that
made it possible to comply with the task.
Under grace we live and do, but in order to aid us in that effort we have grace to
help in time of need. Every child of God who walks in the truth, and avails himself of
God's gracious provision in Christ Jesus is a victorious Christian. The victory shall
ultimately be made manifest (I Cor 3:13).
Every believer in Christ ought to be victorious in his Christian life. Why? Because
the victory does not depend on human resources, or strength, but upon the strength
which is in Christ, and of Christ, supplied in the law of the Spirit of life.
Therefore, we are all without excuse. BD
those who are the children of God. Inasmuch as this aspect of salvation is offered to
the children of God, then it is palpable, that is not in order make them the children
of God. But, if it is offered to the saved, then what is the salvation from? What
further need is there to be saved beyond being saved?
Before an alien sinner is saved, he is completely and habitually dominated by the evil
nature. When an alien sinner is saved the power of indwelling sin is broken so that he
is no longer completely and habitually dominated by the evil nature as he was before
he was saved. While there is a definite cleavage between the believer in Christ and
the sinful nature, yet that nature remains in him until he dies, or receives a
glorified body. But, he does have, through the impartation of new life in Christ, the
capacity to not be controlled by the evil nature. There may be acts of sin in his
life, resulting from the degree of his yielding to the sinful nature, but he needs not
do so.
In Romans 6:1-2, we read, "What shall we say then? Shall we continue in sin, that
grace may abound? God forbid. How shall we that are dead to sin, live any longer
therein?" The question, "What shall we say then?" takes us back to the words in Romans
5:20, " . . . . But where sin abounded, grace did much more abound." The question of
Romans 6:1 presents the idea of a child of God resolving to habitually sinning in
order that God may display His grace.
The sin of Romans 6;1 is preceded by the definite article in the Greek text, according
to scholars, and therefore refers back to sin previously defined in the context. In
chapter 5:21, reference is made to the fact that sin hath reigned. There sin is
personified and presented as a reigning king. But, it cannot be acts of sin that reign
as a king since acts stem from character. Therefore, it is the evil nature still
resident in the believer in Christ.
Having identified the sin in question as the evil nature still resident in the
believer in Christ, consider now Paul's question and the answer he gave. " . . . .
Shall we continue in sin?" The question is not merely, shall we sin?, but shall we
continue in sin."
The question poses the idea of habitually sinning, a way of life. The answer, however,
shows that such is an impossibility. " . . . . How shall we that are dead to sin, live
any longer therein?" Because of what takes place in the new birth, no child of God can
habitually sin. The dominance of the evil nature is broken. The lost, however, have
never been out from under that dominance and, thus, they are presented as " . . . .
fulfilling the desires of the flesh and of the mind . . . ." (Eph 2:3).
In I John 1:8, we read, "If we say that we have no sin, we deceive ourselves, and the
truth is not in us." The we of this text included John and the children of God to whom
he wrote. Kenneth Wuest writes: "Sin here is singular in number and is used without
the definite article, all pointing to the fact that the nature is referred to, not
acts of sin."
Notice, in I John 1;8, the expression, we deceive ourselves. If a child of God says
that he has no evil nature remaining in him, he deceives himself only because it is
obvious to others that he does.
While the evil nature remains in the child of God, its dominance is broken, and he no
longer can be habitually dominated by it, and has the power, and the desire, not to be
controlled by it. This conflict between the new life and the evil nature will remain
in the child of God until he either dies physically, or receives a glorified body at
Christ's return for His own. But, must he be defeated until then? We answer, No, and
say with Paul, "Now thanks be unto God, which always causeth us to triumph in Christ .
. ." (II Cor 2:14).
With the background set that the dominance of the evil nature is broken, yet remains
in the believer in Christ, we now consider the answer to our topic, "What is the
secondary aspect of salvation from," by considering Paul's words in Romans 7, and the
truth elsewhere related to this issue.
Paul said, "For I know that in me (that is, in my flesh), dwelleth no good thing: for
to will is present with me; but how to perform that which is good I find not. For the
good that I would I do not: but the evil which I would not, that I do. Now if I do
that I would not, it is no more I that do it, but sin that dwelleth in me. I find then
a law, that, when I would do good, evil is present with me. For I delight in the law
of God after the inward man: But I see another law in my members, warring against the
law of my mind, and bringing me into captivity to the law of sin which is in my
members" (Rm 7:18-23).
Every child of God has and does experience this kind of conflict. Paul was an immature
Christian at the time he was experiencing the things he described, and at that time
the situation seemed hopeless. Hence, his despairing cry, "O wretched man that I am!
who shall deliver me from the body of this death?" (vs 24).
The words, deliver me, are applicable to the saved, and presents the basis for
answering the question, from what? Every child of God needs the deliverance of Romans
7:24, and more importantly needs to know how it can be accomplished, and when.
Was Paul's situation hopeless? Does God merely save a person from the penalty of sin
and then let him root for himself? We think not. Consider two statements by Paul of
himself:
1. "Who shall deliver me from the body of this death?" (Rm 7:24)
2. And, "I keep under my body, and bring it into subjection" (I Cor 9:27).
Somewhere between the question of the first and the answer of the second, Paul learned
how to be delivered from the power and influence of sin in his life. The words body of
this death in Romans 7:24 refer to the conflict between the mind of the saved one and
his members, or his body. Paul said it this way, "For I delight in the law of God
after the inward man (which only a child of God can do): But I see another law in my
members, warring against the law of my mind, and bringing me into captivity to the law
of sin which is in my members" (vs 22-23).
Here are two laws: 1) "The law of God after the inward man" and 2) "the law of sin
which is in my members." Also, these two laws exists simultaneously within the same
person and oppose each other. Further, these two laws operate in two different
spheres--through Jesus Christ and through the flesh.
Paul answers the who of his question in Romans 7:25, "I think God through Jesus Christ
our Lord . . . ." While this answers the question as to the person, we must read on to
see how the victory is brought about. Keep in mind, this subject is not how the Lord
saves alien sinners, but how He always causeth us to triumph in Christ.
Paul goes on to say, "For the law of the Spirit of life in Christ Jesus hath made me
free from the law of sin and death" (Rm 8:2). This law of the Spirit of life operates
only in Christ Jesus. It is identical with the perfect law of liberty in James 1:25,
and is used in precisely the same manner as Paul uses it.
James wrote, "Let no man say when he is tempted, I am tempted of God: for God cannot
be tempted with evil, neither tempteth he any man: But every man is tempted, when he
drawn away of his own lusts, and enticed. Then when lust hath conceived, it bringeth
forth sin: and sin when it is finished, bringeth forth death" (Ja 1:13-15).
These words are applicable to the saved to whom James wrote. Therefore, the next verse
says, "Do not err, my beloved brethren." The law of sin and death in the members,
where permitted to have its way, is inexorable. But, there is a contrary law operative
in Christ Jesus on behalf of believers therein, called the law of the Spirit of life,
that is able to make free from the law of sin and death, called in James, the perfect
law of liberty.
Now the question is, when does this spiritual law operate? Paul declared it to be in
operation in those " . . . . who walk not after the flesh, but after the Spirit" (Rm
8:4). James, likewise, says, "But be ye doers of the word, and not hearers only,
deceiving your own selves . . . . But whoso looketh into the perfect law of liberty,
and continueth therein, he being not a forgetful hearer, but a doer of the work, this
man shall be blessed in his deed" (Ja 1:22; 25).
Remember now four things: 1) the deliverance is from the law of sin and death which is
in my members; 2) the who shall deliver me is Jesus Christ our Lord; 3) the how is
through the operation of the law of the Spirit of life in Christ Jesus; 4) and, the
when is on behalf of those who walk not after the flesh, but after the Spirit.
In view of the conflict which exists within every child of God, the problem is how to
make desire equal performance? Paul said it this way, "For the good that I would (the
desire) I do not (the performance): but the evil which I would not (the desire), that
I do (the performance)."
How is deliverance from this conflict possible? How is it possible for desire to equal
performance? Paul wrote, "For it is God which worketh in you (my beloved . . . . the
sons of God {vs 12; 15}) both to will (the desire) and to do (the performance) of his
pleasure" (Phil 2:13).
"Who shall deliver me?" The answer, "I can do all things through Christ which
strengtheneth me" (Phil 4:13). The words of Philippians 2:13 are directly related to
the present work of Jesus Christ as the great shepherd of the sheep in Hebrews
13:20-21, who functions as an high priest over the house of God, and as such is able
also to save them . . . . that come unto God by him. The very fact that He is able
does not mean that He will automatically do it if the conditions in order to this
aspect of deliverance are ignored.
Thank God, " . . . . sin shall not have dominion over you: for ye are not under the
law, but under grace" (Rm 6:14). The law commanded do and live, but gave nothing that
made it possible to comply with the task.
Under grace we live and do, but in order to aid us in that effort we have grace to
help in time of need. Every child of God who walks in the truth, and avails himself of
God's gracious provision in Christ Jesus is a victorious Christian. The victory shall
ultimately be made manifest (I Cor 3:13).
Every believer in Christ ought to be victorious in his Christian life. Why? Because
the victory does not depend on human resources, or strength, but upon the strength
which is in Christ, and of Christ, supplied in the law of the Spirit of life.
Therefore, we are all without excuse. BD
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