The verses which I have now read in Romans 6 give us instruction with regard to our manner of
life as disciples of the Lord Jesus Christ. It will at once be noticed that this instruction is not set
out in the form of a detailed code which we are required to observe. There is no list here
specifying the various conditions of our conduct. Indeed we shall look in vain in the New
Testament for such particulars.

This feature of the New Testament is in contrast with the Old Testament where we find the duties
of life specified perfectly and precisely; the Jew could with comparatively little difficulty discover
what religious ordinances he was required to observe. But for believers today, the will of God is
expressed differently. The duties of a believer are not now furnished to him in definitely
prescribed formulas. In other words, he is not, like the Israelite in regard to his sacrifices,
commanded to do this in the morning, that in the afternoon, and something else in the evening.

The followers of Christ are now provided with principles of action in lieu of precise rules. These
principles enter more deeply into the marrow of our lives than the Mosaic regime did. They are
matters of consideration for the heart and for the conscience, and they make it necessary that we
should pay careful heed to our ways if we desire, as we surely ought to do, to comport ourselves
in a manner well-pleasing to God.

Indwelling Sin

Here in this sixth chapter of Romans we have one particular principle with regard to the life of
the believer and with regard to that part of the sincere believer which sooner or later causes him
serious anxiety by its undesirable activity. The fact which underlies this portion of the epistle is
the continuous presence of sin within the believer. It is but a foolish dream which supposes that
the child of God may in this world arrive at a state of "no sin." It is merely a baseless notion to
imagine that there are some persons who live in this world as if they were in heaven, and who are
altogether unaffected by any evil influences from without or from within. Any persons who
assume to be in such a condition of perfection grossly deceive themselves (1 John 1:8-10).

The subject of this chapter therefore comprehends a great practical question, and one which for
its vital importance should be fully faced. The apostle brings forward the evil principle of sin
within the believer under the figure of a tyrant who seeks to exercise supreme control over the
person in antagonism to righteousness and divine holiness. Alongside the description of the
tendencies of this opposing power, the truth of the mastership and authority of God is developed.

For help in the exposition of this section we may conveniently entitle this chapter, "The Two
Masters," just as a suitable title for the latter part of the previous chapter would be, "The Two
Heads." There we have set out, in the way of contrast, that which, as to origin, is Christ’s and
also that which is Adam’s. From our first parents we derive our sinful nature as an inalienable
inheritance. This is the first family, the family of human nature; but there is another family, of
which Christ is the head; and as a matter of actual experience the honest and enlightened believer
discovers that in spite of his new position in the second family, sin itself as an active force is still

present within him.

Sin and Sins

In the former part of this epistle (Rom. 1-5:11) the effects of sin in debasing the human family and
the divine means of justification for the guilty are described in great detail. This portion deals with
sinful deeds, overt actions, the specific acts which are offensive before a holy God; and from such
offenses none are exempt. But peace with God is shown to be the possession of the believer since
the Lord Jesus Christ has secured justification for those who believe God_those who "believe on
Him who raised up Jesus our Lord from the dead, who was delivered for our offenses and was
raised again for our justification" (4:24,25).

But in the sixth chapter the subject of offenses, the evil things done, is not treated, but rather the
question of how these things arise in the history and experience of the child of God. Why are there
evil tendencies present in the heart of an earnest Christian? How is it that sin springs up contrary
to desire within such a person?

That such distressing anomalies do occur is the practical experience of every person who follows
Christ, devotedly follows Him perhaps through persecution and tribulation. In spite of our sorrow
that such things should arise, and of our earnest desire to be preserved therefrom, evil obtrudes
itself even into our most solemn occupations. We find that unholy thoughts spring up, uninvited
and unwelcome, apart from any conscious influence around us. They arise from within, from
indwelling sin.

How strange this condition of things appears in a person who has tasted of the grace of God and
who is persuaded that Christ died for his sins, and who has confessed His name before the world!
Many Christians are confronted with this difficulty in their own experience to their own
consternation and grief. Often the person fails to find a satisfactory solution to this problem. He
seeks perhaps an explanation in the literature and philosophies of the world, or in the wisdom and
experience of his friends, but he is unable to discover any clue to the mystery why he finds
himself perpetually doing what he hates to do.

It seems only natural and right to assume that if a person loves the Lord, he will also love to do
His will. And in seeking to do that will, if he does not at first succeed, he will by perseverance
improve on the second and third attempts, and so eventually overcome the susceptibilities of his
heart to evil.

But such is not the experience of those who are faithful before Him who searches the hearts, as
to the results of their efforts at self-conquest. The light of God manifests themselves to themselves.
Even in their prayers and in their praises the inward evil intrudes. Some thereupon resort to stern
measures to eradicate these unholy tendencies; they seek to choke them, to overcome them, to live
them down. But in this self-imposed contest with the sinful nature they find themselves defeated
again and again.

Such struggles with self therefore will in practice prove to be in vain. If there should seem

sometimes to be a victory it is only a momentary one. The root of sin has not been exterminated
nor even weakened. And all efforts to destroy it by fasting or by rigorous torture of the body also
fail. Seclusion within four walls and regular series of protracted devotional exercises are likewise
ineffectual to expel the inward evil.

Indifference to Sin

Such an experience of failure, sometimes, when the doctrine of Scripture on this subject is
ignored, leads to a reaction_to a dangerous acquiescence in this state of things as if it were both
inevitable and unavoidable. It is then assumed that the presence and activity of sin is not to be
regarded as a serious matter. A man argues thus:"If I cannot rid myself of the sin within me, it
cannot be helped and I need not be anxious. God is gracious; His love is infinite; the sacrifice of
Christ is efficacious for all things; my conduct as a believer is not a subject of grave concern;
everything will be righted in the end."

Now this epistle utterly condemns such a spirit of license, and at the same time affords the real
solution of this practical problem of Christian life. Here it is declared that where sin abounded so
profusely there grace exceeded in abundance:"Where sin abounded there did grace much more
abound, that even as sin reigned unto death, even so grace reigned through righteousness unto
eternal life through Jesus Christ our Lord." So that inasmuch as sin overwhelms man in direst
disaster, grace more than meets this condition of abject servitude, since it exceeds all the sum of
evil in the whole world. We are to believe therefore that God’s grace is superior to all sinful
influences that assail the believer, and must therefore lead to triumph. Only the practical victory
may not be gained except by warfare on lines approved by Scripture.

The fact, however, is made clear that this eventual triumph of grace must not be abused to
condone present license. The apostle asks the question:"Shall we continue in sin that grace may
abound? Let it not be. How shall we that are dead to sin continue any longer therein?" (vers. 1,2).
The habitual practice of sin by a believer is an utter denial of the delivering power of God. The
concurrent reign of sin and grace is incompatible with the divine nature. And the fact that a man
cannot deliver himself from the power of indwelling sin is no evidence that God will not deliver
him.

The apostle here condemns the evil suggestion that would seek in the abounding grace of God an
excuse for sinful indulgence. Such a thought is unholy, and it is sufficient to state it to expose its
self-condemnation. Can grace reigning through righteousness permit a sinful course to be pursued?
And this evil thought to which we are subject is held up before us that we may see how wretched
and unworthy it is and flee from it.

Self

But it is needful to be aware of the diverse forms of sin; and perhaps no form of it is more
common or more subtle than that of pleasing oneself. Continuing in sin may not necessarily imply
walking in forbidden paths of flagrant unholiness, but simply living for self without any reference
to God and His will.

This subtle character of evil was manifested from the beginning. The first sin was not one that at
first sight appeared loathsome in its nature, as some offenses do. To have eaten of desirable fruit
would not be regarded as an abominable crime, if judged from a human code of ethics. But Eve
consulted her own interest or inclination or pleasure, in complete disregard and even defiance of
God’s express prohibition. In short, she pleased herself. And such a selfish motive is the essence
of sin. The description of the sinless Man is that He pleased not Himself (Rom. 15:3). And the
believer is called to imitate the life not of the first but of the Second Man, by living not for self
but for the praise and glory of God.

(Note:This subject will be continued in the next issue, Lord willing, with a discussion of how we
are delivered, and of our death and burial with Christ.)