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.)

We are not to please ourselves, but each one of us is to "please his neighbor for his good to
edification" (Rom. 15:2). To apply this principle in our practical relations with one another would
greatly help us. Sometimes the assurance that we are right makes us hard, and on that line we may
get altogether away from the spirit of grace, and be really pleasing ourselves.

Hence it is important to give heed to this touching reference to Christ:"For even Christ pleased
not Himself." An allusion to what Christ was personally is always very appealing to those who
love Him. He surely moved in perfect liberty, and if He had pleased Himself it would always have
been to do what was absolutely right. If ever any one was entitled to please himself it was He. But
He did not live on that principle. There is nothing more marvelous than that He should say, "For
I came down from heaven, not to do Mine own will, but the will of Him that sent Me" (John
6:38). His own will would have been absolutely right and perfect, but He did not come on the
principle of doing His own will at all. We sometimes justify our own will because we feel sure
that we will what is right; but Christ was not here on the line of His will at all, but to do the will
of the Father. Then, in the scripture before us, He "pleased not Himself." Are we really in that
spirit in our relations with the brethren? Alas! God’s portion is largely diminished by the lack of
it. Everything that comes up tests our spirits. We sometimes think we are standing for doctrines
or divine principles, when the truth is that we are being tested as to the spirit we are of. The spirit
and inwardness of Christ was not to do His own will, or to please Himself. It is marvelous_and
truly humbling_to consider Him!

"Christ pleased not Himself." He was here to represent God to men so faithfully that all that men
had to say against God fell on Him. "The reproaches of them that reproached Thee fell on Me."
He would be before men identified with all that God was, and bear the reproach of it. The
reproach that lay on God in the eye of the Jew was His grace. In Luke 4 they "wondered at the
gracious words which proceeded out of His mouth"; but when He showed divine grace in concrete
expression in the blessing of a Sidonian widow or a Syrian leper they took Him to the top of the
hill to cast Him down. The reproach which attached to Him was that He expressed God in grace;
He made nothing of the self-righteous pretensions of men; He was a Friend of publicans and
sinners. He did not please Himself; He expressed God in grace, and He bore reproach. Such is
to be the path of the saint! We are to be identified with the principles on which God is moving in
grace; they are to characterize us in all our relations with our brethren. This would secure happy
relations between all the saints, even if they have different measures of light and faith, and there
would be no hindrance to our "with one mind and one mouth" glorifying "God, even the Father
of our Lord Jesus Christ" (Rom. 15:6). I think there is an intimation in this of saints being
together as in assembly. The assembly is not formally mentioned; we must go to 1 Corinthians for
that; but for saints with one accord and one mouth to glorify God is an assembly character of
things. The mutual relations of the saints, and the attitude of their spirits one toward another, are
to be so adjusted according to the spirit of Christ that there is nothing to hinder their united praise
to God. It all has in view, not merely the peace and unity of the brethren, but what God will get
in their united service of praise.

(From An Outline of the Epistle to the Romans.)

One thing impressed my own mind most peculiarly when the Lord was first opening my eyes_I
never found Christ doing a single thing for Himself. Here is an immense principle! There was not
one act in all Christ’s life done to serve or to please Himself. An unbroken stream of blessed,
perfect, unfailing love flowed from Him, no matter what the contradiction of sinners_one
amazing and unwavering testimony of love and sympathy and help; but it was ever others, and not
Himself, that were comforted. Now the world’s whole principle is self, doing well for itself (Psa.
49:18). Men know that it is upon the energy of selfishness they have to depend. Every one that
knows anything at all of the world knows this. Without it the world could not go on. What is the
world’s honor? Self. What its wealth? Self. What is advancement in the world? Self. They are but
so many forms of the same thing; the principle that animates the individual man in each is the
spirit of self-seeking. The business of the world is the seeking of self, and the pleasures of the
world are selfish pleasures. They are troublesome pleasures too, for we cannot escape from a
world where God has said, "In the sweat of thy face shalt thou eat bread, till thou return to the
ground." Toil for self is irksome; but suppose a man finds out at length that the busy seeking of
self is trouble and weariness, and having procured the means of living without it, gives it up; what
then? He just adopts another form of the same spirit of self, and turns to selfish ease.

I am not now speaking of vice and gross sin (of course every one will allow that to be opposite
to the spirit of Christ), but of the whole course of the world. Take the world’s decent moral man:
is he an "epistle of Christ"? Is there in him a single motive like Christ’s? He may do the same
things; he may be a carpenter as Christ was (Mark 6:3); but he has not one thought in common
with Christ. As to the outside the world goes on with its religion and its philanthropy; it does
good, builds its hospitals, feeds the hungry, clothes the naked, and the like; but its inward springs
of action are not Christ’s. Every motive that governed Christ all the way along is not that which
governs men; and the motives which keep the world going are not those which were found in
Christ at all.

(From Collected Writings, Vol. 12.)

While the word "temperance" sometimes conveys the thought of moderation and abstinence from
drinking alcoholic beverages, the Scriptural thought goes far beyond this. The word in the Greek
literally means "self-control" and covers all aspects of our daily lives. The apostle Paul uses this
word in 1 Cor. 7:8,9:"I say therefore to the unmarried and widows, It is good for them if they
abide even as I. But if they cannot contain [or do not have self-control], let them marry; for it is
better to marry than to burn." In the same epistle the word is used also in the context of training
for an athletic contest:"Every man that striveth for the mastery is temperate [or controls himself]
in all things" (1 Cor. 9:25). The lack of self-control is a characteristic of the last days:"Men shall
be … without natural affection, truce-breakers, false accusers, incontinent [or without self-
control], fierce, despisers of those that are good" (2 Tim. 3:1-3).

To have self-control means that we are not slaves to any habit_whether it be drugs, alcohol,
tobacco, excessive eating, or whatever. The person who is not temperate has cravings for certain
natural pleasures; and he either continually yields to these cravings, or else, if deprived of the
pleasures, becomes edgy or grouchy. While we might tend to think particularly of alcohol,
tobacco, and other naturally addicting substances in this regard, there are other things, not
physiologically addicting, for which people, including Christians who are not controlled by the
Holy Spirit, may develop cravings. These may include such things as chocolates or other sweets,
coffee, watching television, listening to the ball game, playing games, reading unprofitable books,
or simply desiring relaxation.

Many of us may have problems with regard to pushing ourselves away from the table on which
is often spread enough food for twice the number of people present. Do I desire to use my body
for the Lord, realizing it is the temple of the Holy Spirit? Then I should not want to do anything
to my body which will tend to degrade my health or to reduce my mental alertness. Perhaps a
common example of lack of self-control is found in our partaking of the traditionally large Sunday
noon dinner, and then_because we have eaten more than is prudent_spending the afternoon
sleeping it off. Thus, precious hours which could have been used in service for the Lord,
discussion of the Scriptures, or prayer and meditation are lost forever.

Do we know what it is to be on the heavenly race course? (Phil. 3:10-14; Heb. 12:1,2). This is
the course in which we lay hold of heavenly blessings and possessions, and gain more intimate
knowledge of Christ Himself. We will come to know very little of these things apart from self-
discipline and self-control_the ability to say an emphatic "NO" to the natural desires of the flesh.

Perhaps the largest problem with respect to self-control in the Christian’s life has to do not so
much with fleshly appetites but with the control of that "little member"_the tongue. Listen to
what the Scriptures say about it:"In many things we offend all. If any man offend not in word,
the same is a perfect man, and able also to bridle the whole body. Behold, we put bits in the
horses’ mouths, that they may obey us; and we turn about their whole body. Behold also the ships,
which though they be so great, and are driven of fierce winds, yet are they turned about with a
very small helm, whithersoever the governor listeth. Even so the tongue is a little member, and
boasteth great things. Behold, how great a matter a little fire kindleth! And the tongue is a fire,

a world of iniquity; so is the tongue among our members, that it defileth the whole body, and
setteth on fire the course of nature; and it is set on fire of hell. For every kind of beasts, and of
birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind; but
the tongue can no man tame; it is an unruly evil, full of deadly poison" (James 3:2-8).

Do we have problems with things "popping out" which we later regret_sarcastic words, jesting
or foolishness, arguing, striving about inconsequential matters, backbiting, telling tales about
others, and the like? God, through the power of the Holy Spirit, can give us control over this
member as well as over our fleshly appetites. But in order for this to happen, we must recognize
it as sin and must confess, repent, and ask God for strength to say "NO" whenever such thoughts
pop into our heads. If we diligently judge ourselves with regard to each outbreak of this "tongue-
disease," soon it will become a habit to think twice before saying anything. Eventually we should
learn to accompany each conversation with prayer for wisdom and God’s direction in what we
say. We may more quickly learn to do this when speaking to an unsaved soul about the way of
salvation or when seeking to counsel a fellow Christian who is seeking help. But let us, through
diligent, rigorous training, learn to make it a habit to pray with regard to every word we speak in
every situation. This includes the words we speak in our homes_to our wives, husbands, parents,
and children_as much as to anyone. Thus will the fruit of self-control with regard to our tongues
soon become manifest to all, and our words will become a sweet savor to God.

"Let the words of my mouth, and the meditation of my heart be acceptable in Thy sight, O Lord,
my strength, and my redeemer" (Psalm 19:14).

"Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside
every weight, and the sin which doth so easily beset us, and let us run with patience the race that
is set before us, looking unto Jesus the author and finisher of our faith" (Heb. 12:1,2).

These verses connect closely with the previous chapter. The great cloud of witnesses are those
spoken of there:witnesses, not in the sense of being spectators (though in a certain sense we are
running our race under the eyes of all who have gone before), but the record of their lives bearing
witness to the truth and reality of all that God has promised and of His sustaining grace in the
midst of every circumstance. The effect of this upon us should be to stimulate us to run in the
same path. The apostle here, as in Philippians, uses the familiar illustration of the racecourse; only
here he dwells more particularly upon what would hinder the saints.

We are to lay aside first the weights, and then the sin which so easily besets us. The weight is not
necessarily a sin in itself, but that which hinders one in making progress. We often hear, alas, the
question:What is the harm or the sin in my doing this or that thing; engaging in this business, or
indulging in that pleasure? The question is answered here. Is the thing a weight, or is it a wing?
Is it that which speeds you on your course or does it hold you back? If it is a weight, it will lead
inevitably to that which follows after.

Here Lot gives us a sad example. Morally speaking, Lot was separate from the wickedness by
which he was surrounded; he vexed his righteous soul about it. But his business interests, the
facilities for heaping up wealth, outweighed his pilgrim desire. What do you find as a result?
Follow him a little further, and see him in that mountain cave all tarnished with unspeakable sin
and corruption. There you see the sin which easily besets those who are held down by weights.

If a child of God is to be a racer, he has to lay aside what will hinder him in his race. Suppose a
man has a real desire to run a race and one should offer him an attractive garment to put on, or
something pleasant to eat or drink as he was about to start, or a bag of gold to carry with him. If
he desires to win the race, everything of that sort will be laid aside_not because it is inherently
evil, but because it is injurious to him as a racer.

These weights are not necessarily external:they are first of all in the heart. We all have our duties
in this Me to fulfill, yet these are never weights. But the moment a thing gets a place in my heart
and mind which is not in God’s mind for me, it becomes a weight, no matter what it is; and the
effect is soon manifest.

To illustrate further from Israel’s history, in the Book of Deuteronomy, Moses reminds the people
of what Amalek did to them when they came out of Egypt. The host was being led forward by the
pillar of cloud and of fire. But there were some who lagged behind; they were the stragglers, the
camp followers_doubtless some of that mixture that had come out of Egypt. Amalek fell upon
the rear-such attacks are always upon the rear_involving the whole of the children of Israel in a
conflict which would have been unnecessary had all been pressing forward diligently.

This is an important spiritual lesson. Our heavenly Guide is leading us on. If, as the apostle says,
we are "forgetting those things which are behind, and reaching forth unto those things which are
before, [we] press toward the mark for the prize of the high calling" (Phil. 3:13,14), Amalek (the
lusts of the flesh) will not overtake us. We may struggle against fleshly lusts; we may conquer,
by the grace of God through Christ’s intercession; but why should there be such a conflict? Does
not the very fact of such conflict point unmistakably to the fact that we are lingering behind?

There is also a conflict in front, but it is not with the flesh and its lusts, dragging us back to Egypt.
The enemy in front is the spiritual wickedness in heavenly places who would hinder us from
entering fully into our inheritance. To fight that enemy is the mark of genuine spiritual growth _a
very different thing from struggling with the lusts of the flesh which war against the soul. The
apostle Peter says, "Dearly beloved, I beseech you as strangers and pilgrims" (that is, those who
are running this race), abstain from those things which are behind_fleshly lusts which assail you
if you linger. If your eye and heart are in the world, if you linger there, the first thing you know
you are engaged in a rear conflict that brings nothing to your credit.

The sin "easily" besets us. Let us never forget that, nor think for a moment that we can get in a
position in which sin will not be natural to the flesh, or where we do not need to be on our guard.
Sin is as natural to the flesh as it is for an animal to breathe. And the moment the eye is taken off
Christ, you have the certainty of the sin besetting you. It follows after, and we can only run away
from it by pressing on in the race. Then you will distance fleshly lusts like wolves in the distance;
as you speed on your way the shouts grow fainter, with less likelihood of your being overtaken.

We are to run this race with patience, or endurance. The Galatians began to run well. Their faith
was so bright, it was as though everything was enacted before their eyes; and their love so fervent
that they would have plucked out their own eyes and given them to the apostle. But look how they
began to falter. Questions came in as to the law-teachers subverted them from the gospel of
Christ_and those who were running so well were hindered. It is not enough that we have run up
to the present time; until we reach the goal we are to press on. Where Christ is, is our goal; and
until we are there with Him, we will never have finished our race.

It is an appointed race. Every step of this course has been marked out for us. We know not how
long it is, but God knows every step that each of us has to take. It is one race that all the people
of God have to run_from the cross up to the glory. You begin at the cross when, as a poor sinner
with nothing in your hands but your sin, you come to Christ. The goal is where He is, at the right
hand of God.

Those are the general marks of the racecourse, but each of us has a specially appointed race
answering to his life down here. Some of us live longer, some a short length of time. Some have
passed through outward persecution, others have had very little of that; whatever the course may
be, it is the race set before us. Our blessed Lord has gone the whole way before us; He has
marked out the appointed course for His people. We are never called upon to take a single step
where we do not find His footprints ahead of us to show us the way.

Thus in running the race set before us, it is ‘looking unto Jesus" (or rather, looking off unto

Him_for that is the force of the word). It is looking off first from the weights and the sin, on to
Jesus; for that which gives power to discard the weights is to catch the eye of the One on high.
We will then drop everything that is not consistent with the perfect will of that blessed Master.

But there is more even than that, I think. We have had a whole chapter of witnesses, from Abel
onward. We can look at them and thank God for them; but in the race we are to look away even
from them. We are not to be entirely occupied by any of the examples of faith, whether past or
present, but to look off from them all unto Him who is the Leader and the Perfecter of faith.

(From Lectures on the Epistle to the Hebrews.)