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Romans 25: Wretched Man (7:13-25)

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Introduction
We have seen that the apostle Paul continues to answer the question created by the gospel of grace. Gentiles are under sin. Jews are under sin. They are both under sin. God promised to remake the world through Abraham, and God did this by sending a final Adam. This glorious message can be twisted and distorted in various ways, and so Paul has to answer objections. Won’t this introduce moral chaos? No. Won’t this render the Torah as a superfluous moral distraction? No, not at all. The Torah had a pivotal role to play in our salvation, as we will see.

The Text
“Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful . . .” (Rom. 7:13-25).

Summary of the Text
Paul’s purpose here is two-fold. He intends to vindicate the Torah (v. 12), and also to show how the Torah worked within Israel to reveal and exacerbate the reality of sin (3:20; 5:20; 7:13). Was the problem the Torah itself? God forbid (v. 13). The point was to have sin use the Torah in order to grow up to its full wicked maturity (v. 13). More on this shortly. Paul then continues to illustrate the problem of Israel in the vividness of a first- person narrative—Israel’s Torah is spiritual, but Israel is not (v. 14). Israel is a slave—to sin, and to Rome because of sin. The national ideals are good, but they don’t really get done (v. 15). The hypocritical failure reveals the goodness of the standard (v. 16). The national conscience doesn’t want to go that way, but the national “id” has other ideas (v. 17). So Paul comes to a conclusion—Israel is in the flesh, and cannot do what Israel knows is right (v. 18). The good remains undone; the evil is pursued and embraced (v. 19). Don’t blame the Torah, and don’t blame Israel’s conscience—there is something deeper going on (v. 20). That deeper thing is a law deeper than Torah, responding to it (v. 21). Israel really does delight in the Torah “in the inward man” (v. 22). But that is not all; there is another law there as well—it is the law of sin, using the law of God, in order to plunge Israel into exile and captivity (v. 23). Wretched man! Who will deliver (v. 24)? Paul thanks God for the Messiah, the new Israel (v. 25), and then sums it all up again. With the theological conscience, Israel was right to bind the Torah to itself (v. 25). And Israel was then right to be dismayed to find that this lawful binding resulted in spiritual disaster for Israel (v. 25).

Three Qualifications
The first qualification is that Paul is not describing this problem as a detached theological spectator. He is certainly talking about Israel (because he is discussing Israel throughout the entire epistle). But he himself was right in the thick of this problem; he was not one of the glorious exceptions of grace that we find described elsewhere (Heb. 11). He was a Hebrew of Hebrews (Phil. 3:5), and to personify Israel’s problems in his own unconverted voice was not at all a stretch. Because of this we find that law and grace are always relevant categories.

Second, the Reformed doctrine of sanctification including a genuine internal moral struggle is correct. While it is not found here in Romans 7 (which way overstates the problem), that doctrine is found and well-grounded in Galatians 5. Too often Reformed exegetes take this as a description of the process of sanctification because those who deny it are usually theological perfectionists, which is clearly an error.
And third, to apply this to Israel in this way does not make this an irrelevant passage for us to meditate on. As Paul would say, God forbid. We are Christians, and in various places Paul tells us that as the new Israel we are called to learn the lessons that the old Israel failed to learn. We will see this clearly when we get to chapter 11 (cf. 1 Cor. 10). And God willing, that lesson is one that we will in fact learn.

Further Development
Paul is simply digging deeper here. Romans 7 is simply the next pass at Romans 2:17-24. Romans 8 is the next pass at Romans 2:28-29, which explains why he needs to address the same, identical question at the beginning of chapter 3 and at t he beginning of chapter 9. “What is the point of being a Jew, then?”

Many Adams
Israel received the Torah, and then failed to keep it, meaning that Israel was another failed Adam. The fact that Christ was the final Adam should not blind us to the fact that Scripture shows us a series of Adams—founders who fail, founders who fall. Think of Noah, for example, or Solomon. Think of Israel, adopted at Sinai and given the very words of life. What did they do with this? They did what every Adam still in the flesh must do—they rebelled against those words of life and turned them into instruments of death. So it was not the case that Israel successfully escaped from Adam while the Gentiles did not.

Exceedingly Sinful
Why did God want sin to grow to its full maturity? Why did God give a Torah that He knew sin would take full advantage of? Why did God deliberately grow sin up to its full height? He did this so that He could deal with sin once and for all. Israel was a greenhouse, enclosed by Torah’s glass, and heated by the sun of God’s holiness, so that the most noxious weeds could grow up to their worst potential, in stark contrast to the sign outside that proclaimed it a greenhouse full of rare and exquisite orchids.

God did this so that He could deal with sin foundationally. Just as He did not send Israel into Canaan until the iniquity of the Amorites was full (Gen. 15:16), so He did not send the new Israel into our Canaan until our evil had reached its full maturity. When Jesus collided with sin, He met it in full force. When Jesus took it all onto Himself, He took the full measure of it.

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Romans 24: Two Lines (7:7-12)

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Introduction
We are now on the threshold of a vexed portion of the book of Romans. Christians have long divided over whether Paul is describing his pre-Christian life or his post-conversion life. Is the description of anguish in Romans 7 characteristic of the Christian life? Or is it a decription of his experience prior to what happened on the Damascus road? If pre-conversion, then why the present tense? Why the delight in God’s law? And if post-conversion, then why does he describe himself as a slave to sin when in the previous chapter he already insisted that this is precisely what Christian are not—slaves to sin? Fortunately, these are not the only two options.

The Text
“What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet. But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead. For I was alive without the law once: but when the commandment came, sin revived, and I died. And the commandment, which was ordained to life, I found to be unto death. For sin, taking occasion by the commandment, deceived me, and by it slew me. Wherefore the law is holy, and the commandment holy, and just, and good . . .” (Rom. 7:7-12).

Summary of the Text
When we get bad news, a very common reaction is to blame the messenger. But the messenger did not create the bad situation; he has only told you about it. The doctor did not create your cancer; he just informed you of it. The law did not create sin in us; rather the law informs us of the presence of that sin (3:20), and inflames that tendency to sin (5:20; 7: 5). But the law itself is not sin. This is the first misconception that Paul heads off (v. 7). God forbid that we say the problem is in the law. On the contrary, it was the law that informed me where the problem actually was. I would not have known what lust was had the law not revealed it by prohibiting it (v. 7). Sin is an opportunist, and used the commandment to create in me all manner of concupiscence (v. 8). Without the law, sin has nothing to push against, nothing to rebel against (v. 8). Once I was alive before the law came, but in the human soul it is as though sin is dehydrated—just add the water of the law (v. 9). When sin lives, man dies (v. 10). The commandment, the Torah, bound me to the old man, to Adam, and I bore children of death (v. 10). Sin, using the Torah, lied to me, and through that lie, slew me (v. 11). So don’t blame the law for any of this—the law is holy. The commandment is holy, just, and good (v. 12).

Everyman or All Men?
Now in the past when we have taught against individualism, this has not been done in order to reject the importance of individuals . Each one of us is fashioned in the image of God, and we go to Heaven or Hell by ones. There are no group rates. At the same time, when we are saved, one at a time, or we remain lost, one at a time, this is inseparable from an organic union with one of two Adams—the first Adam or Christ.

This means that Paul is not giving what we would call a “personal testimony.” This is not autobiographical, at least not in the first place. He is speaking of himself as a representative unconverted Israelite. He is telling Israel’s story, and he is explaining why Israel had such trouble under the Torah. At the same time, he is not telling Israel’s story in such a way as to exonerate himself. He was typical—zealous for God, but without knowledge (Rom 10:2). We are not addressing here the problem of generic unconverted men (although there are some related issues involved in that), but rather are dealing with the problem of Israel , a problem that is woven throughout this entire letter.

Unregenerate Israel
Israel was a valley of dry bones, and the prophet Ezekiel had declared that one day the bones would be brought to life again. God would make Israel to live again. This had begun to happen on the day of Pentecost, but to change the illustration, the first century was a time when the dead wood branches were going to be cut out, and the remnant of faithful Israel was going to welcome the believing Gentiles as they were grafted in alongside the believing Jews. Paul has here selected himself (during his unbelief) as a personification of unbelieving Israel, and this is a remarkable identification. Paul had been an insolent man, a blasphemer, and persecutor of the church, and he had done all this believing that God actually wanted this behavior from him.

The Remnant
So is this about unconverted Israel, or unconverted Paul? It is both, and has to be both, wrapped up together. For example, Paul says something about himself (v. 9) that was not applicable to Israel. He says he was personally alive before the commandment came, but when it came, sin revived and he died. But before the law came into human history, we in the human race were not alive—death reigned from Adam to Moses (Rom. 5: 14). That is a detail that has to be individual. But the overall picture cannot be separated from the themes of his larger argument.

Two Lines
This does not mean that David, and Samuel, and Isaiah, and Elizabeth, and John the Baptist, and Mary, the Lord’s mother, were all “bearing fruit unto death.” These were faithful Jews, who lamented the condition of Israel generally, and who looked forward to the time when Israel as a whole would be renewed. They walked by faith, in line with their father Abraham, who is also our father. Saul of Tarsus was not one of their number.

Paul teaches both in Romans and Galatians that once the covenant was established, there were two lines in that covenant. He makes the point multiple ways. Once Abraham is called, the sons of Abraham gather to take pride of place. But wait . . . Abraham had two sons, Isaac and Ishmael, and only Isaac was the child of promise. Very well then, let us gather to take pride of place in Isaac. But Isaac had two sons also—twins even—and they were named Jacob and Esau. Do you really want to start boasting of your lineage from Jacob? Those who do so are only demonstrating that they don’t get it.
In Galatians the same point is made by using the figures of Sarah and Hagar. These two women are two covenants. Hagar corresponds to Sinai, and Sarah corresponds to the heavenly Zion, the free woman, the free Jerusalem. Now as evangelical Christians we want to heed this warning. We do not want to define ourselves right out of any need for it. Paul teaches us two things that we must remember. The first is that the new Israel will not end up as the old Israel did. The second is that this will be true because we heeded the warnings, not because we didn’t need to.

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Romans 23: Our Second Husband (7:1-6)

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Introduction
Remember that the apostle has laid out the gospel for us, and he is now answering objections. The universal problem is set forth in the first three chapters, and then the glorious gospel in chapters four and five. Beginning in chapter six, he starts anticipating and answering objections. The first is that if we are justified apart from the law, won’t that result in moral chaos? No, Paul says, for we have died with Christ in our baptisms. Now we come to the objection that about the length of the Torah’s dominion. Wasn’t the law supposed to be permanent?

The Text
“Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth? . . . ” (Rom. 7:1-6).

Summary of the Text
Paul starts here by identifying who he is addressing—those who know and care about the Torah (v. 1). If we are justified by faith alone, then what is the role of the law? The first question here has to do with the extent of the Torah’s authority. The second question, addressed in the rest of chapter seven, has to do with the point of the Torah. If it did not justify, then what was it for then? Now Paul’s point here is that the Torah does not have authority over men who have died (v. 1). We have to follow him closely here because his illustration is a complex one. A woman is bound to her husband by the Torah as long as he is alive, but his death releases her (v. 2). She is guilty of adultery if she marries another man with her first husband still alive, but if he has died, she is free to remarry (v. 3). In a similar way, we are dead to the Torah because of the body of Christ (v. 4). This frees us to marry another—that one being Jesus, the one who rose from the dead. This was done so that we could be fruitful before God (v. 4). When we were “in the flesh,” married to the old man, the Torah stirred up the “motions of sins,” and the result was “fruit unto death” (v. 5). So now that we have remarried, we are delivered from that Torah, that condition in which we bore fruit to death (v. 6). The result is that we may now serve in the newness of the Spirit (v. 6), and not in the oldness of the letter (v. 6).

Who Is Who?
In order to grasp Paul’s point here, we have to be careful to correctly identify the characters in his illustration. Who is who exactly? We are the woman, and our husband was the old Adam. He was the federal head of the entire human race (Rom. 5: ), and his sin meant that we, married to him, bore fruit to death. The Torah is not the husband in this illustration—the law is holy, righteousness and good (Rom. 7:12). But a good law can bind a woman to a bad man. The law holds people to their covenants, even when those covenants are destructive. A good law can insist that death must beget death (v. 5). Note that in this illustration, the woman cannot just walk away from Adam, even to marry Christ. Adam must die in order for her to be free (Rom. 6:5). Adam died in the new Adam, so that the human race could be married in the new resurrected Adam, walking in newness of life, while remaining truly human. The Torah faithfully required us to beget according to our marriage vows, and God in His grace enabled us to bear fruit in another way. So this means that humanity is the woman, her first husband is Adam, and her new husband is Christ. The Torah held us fast to our first husband, which is not the same thing as approving of our first husband.

Dead to the Law
Note carefully how Paul discusses the issues of death here. Who dies? The first husband dies (v. 2). If the first husband dies, his wife is free to remarry (v. 3). Christ died, which is implied by the fact that He rose from the dead (v. 4). Because Christ died and rose, we are dead to the law (v. 4). A wife whose husband has died is not a dead woman, but as far as the laws of marriage are concerned, she is dead to the law, and the law is dead to her. The law that held us to our first husband is dead in that respect (v. 6).

As will become apparent shortly, Paul is not saying that the standards of righteousness are now waived or abrogated (Rom. 6:14; 13: 8-10). He is talking about a particular aspect of Torah, that which regulates marriage unions and the issue born from such marriage unions.

Respectable Depravity
The Jews who were still in Adam were bound to him by the Torah. The Gentiles who were in Adam were bound to him by the law of the heavens, seen in every clear night sky. The Jews were bound by Torah, the Gentiles by natural revelation, and the two of them together bore fruit to death. Now of course, the Jews of the Old Testament who walked by faith (Heb. 11) did not bear fruit to death—they were looking forward to Christ. And in the same way, the many Gentiles of the Old Testament who walked by faith did not bear fruit to death either. Men like Melchizedek, Jethro, or Namaan walked before God.

It is too easy for us to caricature the “old” man. The fact that our first marriage resulted in so much death and despair should not make us think that it was cartoon evil. Our first husband did not rampage through brothels and taverns talking like a pirate. This kind of thing of course happens in a fallen world, but the really serious temptations came from our first husband at his respectable best. The kingdoms that came from him were glorious enough to present a significant temptation to the second Adam (Matt. 4:8), and the angelic being who led him astray appears as an angel of light (2 Cor. 11:14). Recall t hat Paul is making this point over the objections of those who “knew the law.” They were better than the unwashed Gentiles; that was a given. They were chosen. They were religious. They were respectable. And they were just as married to Adam as anybody else.

Fruitful or Fussy?
Notice that in this passage, Paul contrasts two husbands, death and life, fruit to death and fruit to life, and, right at the end, Spirit and letter (v. 6). He does this elsewhere, and we do well to understand it. He is not condemning letters as such because he wrote the contrast of Spirit and letter with letters. But those who have those letters only are still married to the first Adam—and the fruit to death they consistently bear proves it.

But those who receive the letters of the New Testament (and the Old) in the power of the Spirit are not bibliolaters (Jn. 5:39). When the Spirit is at work in you, you bear fruit organically. If when you try to grow your apples, the trunk shakes and the branches clank and smoke, something is obviously wrong. We serve, that is true (v. 6), but we serve in newness of Spirit. This is life. This is regeneration. This is grace and mercy, and peace. This is righteousness hanging heavy on the branches, given to you. We are talking about the fruit of the Spirit; we are not talking about crawling over the broken glass of rules for the Spirit. Our first marriage was full of turmoil. But now we are invited to be at peace.

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Romans 22: Ugly Babies (6:15-23)

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Introduction
We come now to Paul’s treatment of the great theme of true liberty and freedom. What is the nature of freedom? We need to be especially careful with this because as Americans we are trained to believe that we understand liberty in some special way, while it appears that we have really lost an understanding of the foundation of all liberty.

The Text
“What then? shall we sin, because we are not under the law, but under grace? God forbid . . .” (Rom. 6:15-23).

Summary of the Text
Paul begins by returning to the question that began this chapter (6:1). He asks if we should therefore sin because we are under grace. Is that what grace means (v. 15)? God forbid. Grace is liberation from sin, not liberation in sin. Sin is a dungeon, and a set of chains bolted into the wall. Paul then turns to instruct us so that we won’t fall for this elementary mistake. “Know ye not . . .?” he asks. The word in this passage rendered servant is doulos, meaning slave. The direction of obedience establishes the nature of the servitude. You are either a slave of slave, leading to death, or a slave of righteousness (v. 16). Those are the two options. But thanks to God, the Roman Christians, who used to be slaves of sin, had transfered their allegiance by obeying “the form of doctrine” they had heard (v. 17). The gospel is obeyed. They were as a consequence freed from one slavery by means of enslavement to another (v. 18). Paul is using a rudimentary illustration because we are slow to get it (v. 19). Just as we used to yield our bodies to iniquity, producing lots more iniquity, so now we are to do the same thing to righteousness, producing holiness (v. 19). Freedom from one is attachment to the other. When the Romans were slaves of sin, they were “free” from holiness (v. 20). But what was the fruit of that way? They were now ashamed of what they used to freel free to do. And the result is death (v. 21). But now they were free from sin, and were slaves of God—with the fruit being holy, and the result everlasting life (v. 22). For wages of sin is death, and the gift of God is eternal life through Jesus (v. 23).

Ugly Babies
The illustration of marriage is not explicit for a few more verses yet (7:1-5), but Paul appears to be anticipating something like this already. Even though he is speaking of slaves and not wives, the language of v. 19 appears to have some sort of sexual connotation. A verb form of the same word for fruit is found in 7:5, in the context of marriage. So when you yield your members as slaves to uncleanness, the result is that iniquity produces more iniquity—a perverse kind of “increase and multiply.”

You present your members to iniquity, and the result is lots of ugly babies. But when you leave that behind in repentance, the results of the gospel union are holy. In the spiritual realm, the babies always look like the father. If the unbelieving Jews had been children of Abraham, they would have looked like him (John 8:39). Also keep in mind that tolerating sin in your life, especially hidden, secret sin, is like trying to be a little bit pregnant. The reason your sin will find you out (Num. 32:23) is that sin grows and multiplies.

Freedom From, Freedom To
In our individualistic tradition, we have very unwisely truncated our definition of freedom. We tend to think of it as “freedom from” restraint, because this leaves room, as we like to imagine, for a pretended autonomy. But this definition is only partially true, and when it is taken for the whole truth, the results are routinely disastrous. “Freedom from” liberty is entirely incapable of sustaining any concept of civil or political liberty unless we ground it in the Pauline concept of the “freedom to” be virtuous, which is nothing other than the freedom to obey Christ. Notice what Paul does here. If you are at the bottom of the sea, you are free from being dry. If you are in the desert, you are free from being wet. That, by itself, is as far as “freedom from” will get you. This is because Paul takes it as axiomatic that you will be someone’s servant. As Dylan put it in one of his moments of lucidity, “ya gotta serve somebody.” You will either be wet or dry. You will either serve iniquity or you will serve righteousness. If you are a slave to the wrong one, then the result is death—you will be a dead slave. If you become a slave to the righteous one, then the result is life, everlasting life, and at the end of the story, the slave will be adopted as a true son.

How does this matter? It matters because modern secularists want to pretend that they can establish a “freedom from tyranny” kind of liberty without serving Christ. But that is impossible. If you take that route, the result will only be an ever-increasing iniquity. But if we as a people “obey from the heart the form of doctrine” that faithful gospel preachers declare, the result will be holiness, righteousness, and life. Part of that fruit will be every legitimate kind of “freedom from” liberty. Spiritual freedom is the necessary precondition to every other kind of freedom (2 Cor. 3:17), and spiritual freedom always begins with slavery to Christ. Notice how Paul reasons from spiritual freedom to what we think is the only freedom (1 Cor. 7:22-23). Never forget that political and economic liberty is gospel fruit. Do you really think that God will permit us to grow that glorious fruit in our orchards of death?

Form of Doctrine
Many Christians today, for the sake of what they call grace, react away from the word obedience. But Paul is not of their mind. Liberty is obedience. Grace and obedience are not contrary because grace demands to be obeyed. What was the form of doctrine that the Romans had delivered to them? The book of Romans would be as good as summary of that gospel as we could find anywhere. What did they do with it? They obeyed. In Paul’s mind, we may obey in this direction or that one, but we are creatures and we will obey. The only question is whether we will obey words of life or words of death.

Wages and Gifts
Life and death are opposite one another, but they are not symetrical. Paul does not contrast the wages of sin and the wages of righteousness. Neither does he contrast the gift of death and the gift of life. These two destinations are not symetrical at all. The death and the life are opposed, but so are the forms in which they come. One comes as a wage, a payment, a pay check. The other comes as a present, as a gift. Connect this with everything that has gone before and we see that the servitude that leads to death is a servitude of strict justice, and the servitude that brings liberty is a servitude of grace.
You are the people of God. Hear then thewords of the gospel. “See, I have set before thee this day life and good, and death and evil” (Dt. 30:15). Which will you have?

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Romans 21: Three Kinds of Grace (Rom. 6:6-14)

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Introduction
As we continue to work through this great letter of the apostle, we can see in various ways how his mind works. We see it in how he answers objections—”one of you will say to me then . . .” We also see in this passage a typical Pauline move, where he says, “These things are so, and you must act as if they are so.” This is something we must learn because it is how our sanctification progresses.

The Text
“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. For he that is dead is freed from sin . . .” (Rom. 6:6-14)

Summary of the Text
As we improve our baptism, as we build on what Paul has just said (vv. 1-5), we do so “knowing this” (v. 6). Progress in godliness is not groping in the dark; it is the result of sound teaching. What do we know? That our “old man” was crucified in Jesus in order to destroy the “body of sin.” This was so that we would cease to be slaves of sin (v. 6). The way out of sin-slavery is to die (v. 7). But there is no way to be united with Christ in His death without also being joined to His resurrection life (v. 8). When Jesus rose, He did so in a way that freed Him from death forever; death has absolutely no claim on Him (v. 9). Moreover, He died unto sin one time, at a specific point in time, but the life He lives is continuous, and is before God (v. 10). All these things are so. How should we therefore act? We should therefore act as if they are so. “Lifewise reckon ye also yourselves . . .” Jesus died at a point in history, and He lives forever before God. You should therefore reckon yourself to be dead to sin in a decisive way, and alive to God through Jesus (v. 11). What is including in such a reckoning? Refuse to let sin reign (key word) in your mortal body, which means obedience to the lusts of that mortal body (v. 12). Present or yield the members of your body as though you were raised from the dead (because you were), and make this presentation to God (v. 13). To present such resurrected members as instruments of unrighteousness is not just morally wrong, it is schizophrenic. It is a contradiction (v. 13). Sin is not to rule over you any more because you are under grace, and not under law (v. 14).

Three Kinds of Mortification
In order to understand what Paul is teaching here, we have to sort something out first. He is describing a crucifixion, a death, a mortification. But this is not a concept that has only one application for the Christian life. First is the death of the “old man,” the old way of being human. This is equated with the overthrow of the rule and reign of sin, the dominion of sin (Rom. 6:6; Gal. 5:24; 6:14). The old man is dead—you don’t have to keep killing him. This is something that is equally true of all who are genuine Christians. The second kind of mortification occurs in the lives of Christians who have stumbled or fallen, and significant sin has grown up in their life. This is what Paul addresses in his letter to the Colossians. “Mortify your members which are on the earth” (Col. 3:5). These are not trifles, because he goes on to define them as “fornication, uncleanness, etc.” But he is talking to Christians, who should have their affections set above, and the action he calls them to is a decisive action at a point in time. The third kind of mortification is daily, for each of us. As John Owen once put it, a man should not think he makes any progress in godliness “who walks not daily over the bellies of his lusts.” We will see this just a few chapters from now—”if he though the Spirit do mortify the deeds of the body, ye shall live” (Rom. 8:13). The verb here refers to an action that is continuous and ongoing. This mortification you will never get to walk away from on this side of glory. If you do, then you will be confronted with the duty mentioned to the Colossians.

An IllustrationPicture a weed patch, not cultivated at all. When the first mortification happens, God plows the weed patch under, and makes it a garden. It is now a garden, and not a weed patch. The old status is dead. The second mortification is what happens when that garden is untended for a week, and you come back to find weeds in it that are up to your thigh. Uproot them, pull them out. That is the second kind of mortification. The third kind is what any good gardener will tell you about. Get out there every morning, and pull up the weeds that are the size of your thumbnail. They will always be there. That is the third kind of mortification.

Reckoning Righteousness
We are not called to do good in order to impress God, or to ingratiate ourselves with Him. We are not trying to earn anything. God has already reckoned the righteousness of Jesus Christ to you, and that is your justification. What is your sanctification? It is you reckoning the righteousness of Jesus Christ to yourself. Reckon (logidzomai) yourself to be dead to sin. So what is sanctification? It is acting as though you really believe what happened in your justification. It is acting as though the death, burial and resurrection of Jesus Christ are really yours.

Your Mortal Body
The old man is dead. Don’t worry about him. But the flesh, your mortal body, is not dead, and you should keep a wary eye on it. In v. 12, Paul cautions these Christians against letting sin “reign” in your mortal body (like back in the old days). He then equates this with obeying “it” in its lusts. What is the antecedent to “it”? As it happens, the antecedent is “mortal body,” and not “sin.” Your mortal body will make all kinds of suggestions to you all day long. Stop feeling like the lonely pervert at church—there isn’t a person here who doesn’t deal with this. At the same time, there is a difference between godliness and backsliding. Pull up the thumbnail size weeds. Stay on top of it. Don’t wait till the weed requires three shovels, two hands, and a backhoe.

Grace and Law
We have drifted so far from the biblical understanding of the words grace and law that to a certain extent we have inverted them. We think that grace means “you get to sin,” and that law “means you can’t sin.” But as Paul is describing it is here, being under law means that you can’t stop sinning, and that you therefore cannot stop accumulating the condemnation for that sin. Grace liberates you from that sin trap, from that sin slavery. Notice what Paul says here. Sin shall not have dominion. And why? Because you are under grace. Grace is the liberty of the Spirit, not the slackness of lowered standards.

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