"What shall we say? Shall we
continue in Sin, that faith may abound ? God forbid. how shall we, that are
dead to sin, live any longer therein" We have ever been in
the habit of regarding this chapter as the passage of greatest interest in the
Bible - as that in which the greatest quantity of scriptural light is thrown on
what to the eye of the general world is a depth and a mystery - even on that
path of transition which leads from the imputed righteousness that is by faith,
to the personal righteousness that is by new and spiritual obedience. We know
not a single theme in the whole compass of Christianity, on which there rests
to the natural discernment a cloud of thicker obscurity, than that which
relates to the origin and growth of a believer's holiness - nor is it seen how,
after an immunity so ample for sin has been provided by an atonement of which
the power is infinite as tile Divinity Himself there remaineth any inducement
to obedience so distinct and palpable and certain of operation, as that which
is offered by the law of "
Do this and live" - a law that we are given to
understand is now superseded by the gospel terms of "
Believe and ye shall be
saved".
It is of importance to know surely what were the first
suggestions which arose in the apostolical mind, when met by what appears to be
a most plausible and pertinent objection taken to the doctrine of grace, as if
it led to licentiousness; or to the doctrine of a free and full remission of
sin, as if it encouraged the disciple to a secure and wanton perseverance in
all its practices. In the apostle's reply to this, we might expect those
ligaments to be made bare to our view, by which justification and
sanctification are bound together in constant and inseparable alliance; and in
virtue of which it is, that a sinner both feels himself secure from the penalty
of sin, and keeps himself most strenuously and fearfully aloof from the
performance of it.
We have already said that it was of use to mark the
recurrence of similar phrases in the train of the apostle's reasoning, as it
may serve to mark the connection of its distant parts, and titus to afford a
more commanding view of his whole argument. We have no doubt that the question
of this verse -
Shall we continue in sin that grace
may abound? - was prompted by a recently written sentence in the
preceding chapter, the very cadence of which seemed to be still alive in the
apostle's memory - "
Where sin abounded grace did much
more abound." - It is well to trace the continuity of Scripture,
broken and disjointed as it is by the artificial division that has been made of
it into chapters and verses - to read the letter of an inspired writer, as you
would read the letter of an ordinary acquaintance, not in sheets, but as an
entire composition, through which there possibly runs the drift of one
prevailing conception Which he aims to establish; and thus it is that we think
to have profited, by the perusal of those editions of the Bible, which vary
from the one that is current, by the simple device of omitting the verses, and
casting it like any ordinary book into sections and paragraphs. But the
possession of the Bible in such a form is by no means indispensable. In reading
the bibles that you have, be aware of the concatenation that we now speak of;
and let it not be frittered away on your minds, by those mechanical breaks
through which, to a listless peruser of Holy Writ, the sense is often
interrupted. In guarding against the disadvantage which has just been
specified, you will be led to the habit of comparing scripture with scripture -
a habit, which, if accompanied by that divine illumination without which even
the Bible itself is made up of bare and barren literahities, will be altogether
tantamount to that habit of the apostle, through which he became a proficient
in the wisdom that the Holy Ghost teacheth - even the habit of comparing
spiritual things with spiritual.
Ver. 2. God forbid - Let us here bid you remark the prompt
decisive and unhesitating reply of the apostle, to the question wherewith he
introduces this chapter. Paul has by way of eminence been called the apostle of
justification. By no other has the doctrine of pardon as held out in free
dispensation on the one hand, and as received by simple trust upon the other,
been more fully and zealously vindicated. Heaven, instead of coming to the
sinner through the medium of wages and work, is made to come to him through the
medium of a gift and an acceptance. One would think from his representation of
the matter, that salvation was brought to the door of a sinner's bosom, nay
even pressing against it for admittance; and that you have simply to open the
door, and by an act of sufferance to allow its ingress, and thus to feed upon
it and rejoice. God, the offended party, beseeches the transgressor to be
reconciled; and it is when the transgressor pleases consent and compliance with
this entreaty, that the act of reconcihiation is struck, and an agreement is
entered upon. All this is implied in the preceding argument of the apostle, and
in the terms of constant recurrence that he employs during the prosecution of
it. The tenure upon which eternal life is given, and upon which it is held
under the economy of the gospel - is made abundantly manifest by such phrases
as 'grace', and 'free grace', and 'justification of faith and not of works',
and the 'gift of righteousness' on the one hand, and the 'receiving of the
atonement' on the other. And yet the apostle, warm from. the delivery of these
intimations, and just discharged of the tidings of a sinner's impunity if he
will, and within a single breath of having uttered that where there was
abundance of guilt there was a superabundance of grace in store for it - when
met by the question of What then? shall we do more of this sin, that we may
draw more of this grace? is ready at the warning of a single moment, with a
most clear and emphatic negative. And he gives his affirmation, before he gives
his argument upon the subject. On his simple authority as a messenger from God,
he enters his solemn caveat against the continuance of sin - -so that should
you understand not his reasoning, you may at least be fully assured of the
truth, that, lavish and liberal as the gospel is of its forgiveness for the
past, it has no toleration either for the purposes or for the practices of sin
in future.
Couple this verse with the one that we have recently alluded
to; and you make out, from the simple change of tense, as you pass from the one
to the other, two of the most important lessons of Christianity. By the first
verse we are told that where sin abounded grace did much more abound. By the
second we are resolved as to the question, '
Shall I continue in sin that
grace may abound?' with the decisive and unqualified answer of,
No, most
assuredly. With the first of these verses we feel ourselves warranted, to
offer the fullest indemnity to the worst and most worthless among you, for all
the offences, however many and however aggravated, of your past history. We
know not what the measure of your iniquity may have been. We are not privy to
the scenes of profligacy and lawless abandonment, through which you may have
passed. We are not in the secret of any of those foul atrocities, wherewith the
perhaps now agonised memory of some hearer is charging him. We cannot take the
dimensions of the crime and the carelessness and the ungodliness, of those
years that have now rolled over you - But whatever these dimensions may be, we
are entitled to proclaim an element of surpassing magnitude, that will pluck
the sting out of this sore moral distemper, and most effectually neutralise it.
Your sin has abounded, and if you feel aright your conscience will re-echo our
affirmation; but the grace of God has much more abounded. Be assured every one
who is now present, that there is no sin into which he has ever fallen, that is
beyond the reach of the great gospel atonement - no guilt of so deep and
inveterate a dye, that the blood of a crucified Saviour cannot wash away. It is
thus that we would cheer and brighten the retrospect of every sinner's
contemplations. It is thus that we would cast the offer and assurance of pardon
over the whole extent of the life that has passed away; and, arresting you at
this point of your personal history, at which we are pouring forth our present
utterance in your hearing - I would say,
"Come now and
let us reason together; though your sins were as scarlet they shall become as
wool, though they were as crimson they shall be made white as
snow."
But the sinner, from the station that he at this
moment occupies, has not merely to look back - he should also look forward, and
hold up the light of the gospel, not merely to the region of memory which he
has already travelled, but also to the region of anticipation on which he is
entering. And let it never be forgotten by you, ye men who are now in
earnestness and thoughtful enquiry, and for aught we know may be at the very
turning point of your eternal salvation - forget not we say that the same
gospel which sheds an oblivion over all the sinfulness of your past lives,
enters upon a war of extermination against all your future sinfulness. You have
not yet come under its economy at all, if you have not embarked on the struggle
of all your powers and all your purposes with the power of iniquity over you -
nor would we say of you on the one hand that grace has abounded unto the
forgiveness of sin, unless we saw of you on the other an honest and determined
habit of exertion against the continuance of sin. We may not be able to follow
the apostle in his argument; but we may at least take up his affirmation.
Whether or not we shall see the intermediate steps of that process, through
which a sinner is conducted from the sense of his reconciliation with God to
the strenuousness of a conflict that is unremitting against all iniquity - yet
may we be very sure, from the averment before us, that such actually is the
process; and that such, in the case of every real believer, is the personal and
the practical result of it. And not more surely does the gospel cast a veil
over the transgressions by which the retrospect of your history is deformed,
than, in some way or other, it sends forth a sanative influence by which to
restrain transgression throughout the remainder of your pilgrimage in the
world.
Ver. 2. Yet we should like to know the intervening steps
by which a sinner is led onwards from his justification to his sanctification;
and more especially when we find that curiosity in this matter, is warranted by
the apostle himself leading the way, in a train of argumentation which he
presents throughout the whole line of the chapter before us. To follow the
apostle with a view thoroughly to understand his reasoning upon this subject,
is not surely any attempt on our part to be wise above that which is written,
but rather the altogether fair and legitimate attempt to be wise up to that
which is written. And we repeat that we know of no track in the field of
Christianity more hidden from the general eye, and yet of more big and eventful
importance in the history of every believer, than that by which he is carried
onward from the remission of his sin to the renewal of his soul - and so is
made to exemplify the walk of one, who feels himself to be secure against the
punishment of sin, and yet sets himself in the attitude of determined and
unsparing warfare against its power.
It is altogether essential to our
understanding the sense of the apostle's argument, that we find the import of
the phrase '
dead unto sin;' and it so happens that it admits of a
twofold interpretation, which might serve to bewilder us, did not each of them
suggest an argument against our continuance in sin, that is in every way
accordant with some of the plainest and most unambiguous passages in the New
Testament.
The term ' dead,' in the phrase ' dead unto sin', may be
understood forensically - in which case it is not meant that we are dead in
fact, but dead in law; or it may be understood personally, in which case the
being dead unto sin will mean that we are dead thereunto in our affections for
it - that we are no longer alive to the power of its alluremnents; but that, in
virtue of the appetites of our sensitive frame being mortified to the pleasures
which are but for a season, we sin not as we wont, just because the incitements
to sin have not the power they wont to seduce us unto the ways of disobedience.
It may be remarked ere we proceed farther, that many commentators
understand this phrase according to the latter explanation - yet the former we
think ought not to be overlooked, as it involves a principle most true and
important in itself, and brings out an argument against our continuance in sin,
which is in most striking harmony with one of the most explicit and mm~morable
quotations that can be educed from the whole compass of the sacred volume.
To understand forensically the phrase that we are dead unto sin, is to
understand that for sin we are dead in law. The doom of death was upon us on
account of sin; and we were in the condition of inalefactors, on whom capital
sentence had been pronounced, and who were now in that place of imprisonment
from whence they were shortly to be led forth to execution. Conceive that the
whole amount of the punishment for sin was the simple annihilation of the
sinner - that, just as under a civil government a criminal is often put to
death for the vindication of its authority and for the removal of a nuisance
from society, so, let it be imagined, that, under the jurisprudence of heaven,
an utter extinction of being was laid upon the sinner, both for the purpose of
maintaining, in respect and authority, Heaven's law, and also for the purpose
of removing a nuisance and a contamination from the great spiritual family. Let
us further imagine, not merely that the sentence is pronounced, but that the
sentence is executed; that the life of the transgressor is taken away; and
that, by an act of extermination reaching to the soul as well as to the body,
the whole light of consciousness is put out, and he is expunged altogether from
the face of God's animated creation.
There could be no misunderstanding
of the phrase if when, in speaking of this individual after all this had
befallen him, you were to say that he was dead unto or dead for sin; and such
an announcement regarding him were just as distinctly intelligible, as when you
tell of one who has undergone the capital sentence of the law, that he was one
who for his crimes had suffered execution.
It is conceivable after such
a catastrophe, that God may have devised a way, by which, in consistency with
His own character and with all the purposes of His government, He might remake
and reanimate the creature who had undergone this infliction - might assemble
the particles of his now dissipated materialism into the same body as before,
and might infuse into it a spirit, on which he shall stamp the very same
identical conscioueness as before, and thus introduce at once again within that
universe of life where it wont to expatiate. The phrase
'we are dead unto sin,' might still adhere to him,
though now alive from the dead. It had been still our rightful sentence, and we
would still have been lying under it - had not some expedient been fallen upon,
or some equivalent been rendered, in virtue of which it is that we have been
recalled from the chambers of dark nonenity, and been made to break forth again
upon a peopled scene of sense and intelligence and feeling. And in these
circumstances, is it for us to continue in sin - we who for sin were consigned
to annihilation, and have only by the kindness of a Saviour been rescued from
it - is it for us to repeat that thing, of whose malignity we have had in our
own persons such a dreadful experience Is it for us, on whom the blow of God's
insulted and provoked authority has so tremendously fallen, and who under its
force would still, but for a redeemers interference, have been profoundly
asleep in the womb of nothingness - is it for us again to brave the displeasure
of that God whose hatred of sin is as unchangeable as His sacredness is
unchangeable? - Above all is it for us, who have had such recent demonstration
of the antipathies that subsist between sin and holiness - is it for us, who
experimentally know that under the government of the one there for the other
can be no harbour and no toleration - is it for us, who have learned from our
own history, that sin is not permitted so much as to breathe within the limits
of God's beloved family, and that to keep it clear of a scandal so foul and so
enormous He roots up every plant and specimen that is stained by it - is it for
us who, have thus once been rooted up and once been swept away, but, by the
stretching forth of a tnediatorial hand, have again been summoned to the being
and the birthright we formerly had in the inheritance of children - is it for
us to repeat that abomination which is as uncongenial to the whole tone and
spirit of the Divinity now as ever; and will remain as offensive to His eye,
and as utterly irreconcilable to His nature through all eternity.
Now
the argument retains its entireness, though the Mediator should interfere with
His equivalent, ere the penalty of death has been inflicted - though instead of
drawing them out of the pit of destruction, He by ransom should deliver them
from going down into that pit - though, instead of suffering them to die for
their sins and then reviving them from their state of annihilation, He should
himself die for them: and they, freed from the execution of the sentence,
should be continued in that life of which they had incurred the forfeiture.
Still they were dead in law. To die was their rightful doom, though this doom
was borne by another, and so borne away from them. Had they actually died for
sin, and by the services of a mediator been brought alive again - the argument
would have been, How shall we who died for sin, now that we live, continue in
that which is so incompatible with the divine government, that, wherever it
exists, it behoves by death to be swept away And the argument is just as strong
though the services of the Mediator are applied sooner, and are of effect to
prevent the death instead of recovering it. Such is the malignity of sin, that,
under its operation, we would have been blotted out from the living universe -
such is the sacredness of God that sin cannot exist within the precincts of His
loving- kindness; and so we, who lay under its condemnation, would, but for a
Redeemer's services, have been deposed from our standing in creation. We were
as good as dead, for the sentence had gone forth, and was coming in sure aim
and fatality on our devoted persons, when Christ stepped between, and,
suffering it to light upon Himself, carried it away. And shall we, who, because
of sin, were then on the point of extermination from a scene for which sin had
unfitted us - shall we continue in sin, after an escape had been thus made good
for us! Shall we do that thing, the doing of which would have been our death,
had it not been for a redeeming process whereby life was preserved to us; and
is it at all conceivable, that this redemption would have been wrought, and
that for the very purpose of upholding us in the very sin which made our
redemption necessary!
To use the term dead in a forensic meaning, is
not a gratuitous or unauthorised interpretation on our part. We have the
example of Paul himself for it, in that memorable passage of first Corinthians,
where he says, that
"we thus judge, that as Christ
died for all, then were all dead " - not personally dead - not dead
in regard of affection for what was sinful; but dead in law - dead in respect
of that sure condemnation, which, but for Christ, would have been fulfilled
upon all - not executed but on the eve of execution: and whether the Saviour
prevent the accomplishment of the sentence, or revive and restore them after
it, the argument of the apostle is the same. Christ by dying, and that to
preserve them from dying, did as much for them, as if He had brought them back
again from the chambers of death - as if He had put life into them anew, after
it was utterly extinguished - as if He had placed them once again within the
limits of God's family; and given them a second standing on the platform of
life, from which sin had before swept them off. It is making Christ the author
of our life, which he is as effectually by preventing its extermination, as he
would have been by infusing it anew into us after it was destroyed; and the
practical lesson comes out as impressively in the one case as in the other -
even that we should give up the life to Him who thus has kept or who thus has
recalled it, or that we should live no longer to ourselves but to Him who died
for us and who rose again.
We trust you may now perceive, how
impressive the consideration is on which we are required to give up sin under
the economy of the gospel. For sin we were all under sentence of death. Had the
sentence taken effect, we would all have been outcasts from God's family. Sin
is that scandal which must be rooted out, from that great spiritual household
over which the Divinity rejoices - so that on its very first appearance, an
edict of expulsion went forth; and men became exiles from the domain of
Almighty favour, just because they were sinners. It is conceivable that the
sentence might be arrested, or that it might be recalled; but it were strange
indeed, if, after being doomed to exile because they had been sinners, they
should cease to be exiles and be sinners still. Strange administration indeed
for sin to be so hateful to God, as to lay all who had incurred it under death;
and yet when readmitted into life, that sin should be permitted, and what was
before the object of destroying vengeance should now become the object of an
upheld and protected toleration. Every thing done and arranged by God bears
upon it the impress of his character. And it was indeed fell demonstration of
his antipathy to sin, wider the first arrangement of matters between Him and
the species, that, when it entered our world, the doom of extermination from
all favour and fellowship with God should instantly go forth against it. And
now that the doom is taken off - think you it possible, that the unchangeable
God has so given up His antipathy to sin, as that man, ruined and redeemed man,
may now perseveringly indulge, under the new arrangement, in that which under
the old arrangement destroyed him! Does not the God who loved righteousness and
hated iniquity six thousand years ago, bear the same love to righteousness and
the same hatred to iniquity still! And well may not the sinner say - if on my
own person such a dreadful memorial of God's hatred to sin was on the eve of
being inflicted, as that of everlasting destruction from His presence - if the
awfulness of such a vindictive manifestation was about to be realised on me
individually, when a great Mediator interposed; and, standing between me and
God, bare in his own body the whole brunt of His coming vengeance - if when
thus kept from the destruction which sin drew upon me, and so as good as if
rescued from that abyss of destruction into which sin had thrown me, I now
breathe the air of loving-kindness from Heaven, and can walk before God in
peace and graciousness - Shall I then attempt the incompatible alliance of two
principles so adverse, as that of an approving God and a persevering sinner; or
again try the Spirit of that Being, who, in the whole process of my
condemnation and my rescue has given such proof of most sensitive and unspotted
holiness! There shall be nothing, says God, to hurt or to offend in all my holy
mountain. It is in conformity to this, that death is inflicted upon the sinner;
and this death is neither more nor less then his expulsion from the family of
holiness. Through Jesus Christ, we come again unto mount Zion, which is the
heavenly Jerusalem; and it is as fresh as ever in the verdure of a perpetual
holiness. How shall we who were found unfit for residence in this place because
of sin, continue in sin after our readinittance therein! How shall we,
recovered from so awful a catastrophe, continue that which first involved us in
it! or again take on that disease which has already evinced itself to be of
such virulence, as to be a disease unto death.
Go
to Lecture 30Go back to Romans
index