Dead unto Sin

The trouble of the believer who knows Christ as his justification is not sin as to its guilt f but sin as to its ruling power. In other words, it is not from sin as a load, or an offence, that he seeks to be freed — for he sees that God has completely acquitted him from the charge and penalty of sin — but it is from sin as a master. To know God’s way of deliverance from sin as a master he must apprehend the truth contained in the sixth chapter of Romans. There we see what God has done, not with our sins — that question the Apostle has dealt with in the preceding chapters — but with ourselves, the agents and slaves of sin. He has put our old man — our original self — where He put our sins, namely, on the cross with Christ. Knowing this, that our old man was cruci- ‘’Seatr unto *tn,” 51

fied with Christ “(Rom. vi. 6). The believer there sees not only that Christ died for him — substitution — but that he died with Christ — identification. And that death is regarded as a past event — a thing accomplished. “How shall we that died’’ (not that are dead, as in our English version) to sin live any longer therein?” The particular time and event referred to is the death of Christ on the cross. This, then, is not an attainment true only of some of God’s children; it is a fact affirmed of all believers alike, whether they realise it or not.

But we must see the design of that death — of our identification with Christ in His death — if we would know experimentally the sanctifying effects secured to us thereby.

To Christ’s death for me, God has joined, as a consequence, the complete justification of my soul from the charge of sin. The fact that He did die for me, I accept as a reality; the />«r/>05^, that I should be accounted righteous as the consequence of that fact, I reckon

as a present, imputed blessing. So in regard to sin*s dominion.

God’s purpose in identifying me with Christ in His death was that I should be legally released from my old master, Sin, so that I should no longer serve him. The fact that I was crucified with Christ I accept as a reality; the purpose that I should henceforth account myself dead to sin’s claims, I reckon as my present privilege and duty. And this is the very substance of the exhortation in the eleventh verse, Likewise reckon ye also yourselves to be dead indeed unto sin,’* &c.

But it has been objected that the force of the word “likewise “is against such an interpretation.” Reckon yourselves likewise** — that is, like as Christ died unto sin. So are you to reckon yourselves, &c.

Now, How did Christ die unto sin? it is asked. Christ did not die to the dominion of it, or the service of it. Hence, it is argued, it is not in this sense we are to reckon ourselves to be dead to it. But He died to the guilt ‘^ Siatr unto &in’’ 53

and charge of it. So it is in that sense, and in that sense alone, we must understand the exhortation, “Reckon ye yourselves to be dead unto sin.” Reckon yourselves, and not Christ only, as dead unto the charge of sin; and as you realise that God has forgive you, and will not impute sin to you, so you will find that the power of sin is broken in your daily life. This is the argument often used against the foregoing interpretation. And in this way the passages in this chapter manifestly bearing on our walk, that is our sanctification, are taken simply in connection with our justification.

But we submit that by such a view of the passage we entirely miss the Apostle’s meaning, and fail to appropriate the blessed and glorious benefits it is intended to convey.

Take an illustration. Imagine yourself a slave. You have been bought by a new master, you enter into that master’s service; you are his property. Suppose the old master comes and asks you to perform some work

for him. If you recognised your true position how would you act? Surely you would act consistently with the fact that you had been purchased by the new master, and you would reckon yourself released from the service of the old one. In other words, you would reckon yourself to be dead in relation to your old master. And just in proportion as you thus treated him, would he find you like a corpse {vtKpoic — Rom, vi. ii), impassive and immovable, in relation to his solicitations.

So in like manner — when Sin, our old master, tempts us, and entices us to engage in his service, this is the way God would have us treat him. Seeing that it is a. fact that we have died with Christ unto sin on the cross, and thus become legally released from sin’s claims, we are now to reckon ourselves actually free, or to be dead indeed unto him. Treat him as if you were absolutely dead. Neither he nor you are so really — but treat him as if you were dead. It is not, treat him as “Siatr unto din.” 55

if he were dead. Sin is not dead, nor are we commanded to reckon it as dead. But we are to reckon ourselves dead in relation to it.

The slave who passes into the possession of a new master is legally free from the service of his old master. That old master, let us suppose, is still alive — he is not dead. Nor is the slave really a corpse — but knowing that the old master has no longer any authority over him, the slave is dead in relation to him. Only in relation to him is he dead. If he were a corpse he would be dead to everything in the world. But he reckons himself dead only in reference to the claims of his old master. Just so, you who have died with Christ — you are not dead absolutely — but in relation to your old master, Sin, it is your duty and privilege thus to reckon yourself. It is not ye may not but” ye cannot serve two masters.’*

Let us understand the true meaning of the word “Reckon.*’ It has been said:” We

do not ask a person to reckon anything to be what it manifestly is. No one would say of five sovereigns, * Reckon that to be five pounds,’ for it is that; but such language may be appropriately used of a bank-note or a cheque, or of anything which represents that amount.”

So, if the purpose of our identification with Christ in His death (which was that we should be released from sin*s service) were a matter of consciousness, it would no longer be a matter for reckoning. And yet, as we reckon, so we experience, a deliverance from sin’s dominion. The reckoning of faith is the way to the consciousness of experience.

It is in the sixth verse of this chapter that we have this purpose stated: Knowing that our old man was crucified with Him “(the fact) “that the body of sin might be destroyed, that henceforth we should not serve sin” (the purpose). Let us first understand what is meant by the body of sin.’* Dr. Vaughan remarks: — The body of {belonging to) sin.

Not a mere periphasis of sin, as if it were the substance or sum of sin; but rather to be understood (as the context shows) of the material body in its present unregenerate state, as the inlet of temptation and the agent of sin” Dean Alford also remarks we are not to understand it as meaning “the totality of sin; nor the substance or essence of sin, nor the mass of sin; but the body which belongs to, or serves sin, in which sin rules or is manifest.” Wordsworth renders it: “The body of sin” is our body so far as it is the seat and instrument of sin, and the slave of

sin.’*

The purpose, then, of that death with Christ was that this body, hitherto the slave of sin, might be delivered from sin’s authority, — or might be “reduced to a state of inaction and impotence” (Dr. Vaughan) — so that we should no longer serve sin. (See note at the end of this chapter.)

The fact we are to accept as a past reality. The purpose we are to reckon as our present

condition in reference to sin. We died with Christ that we should be — having died let us now reckon that we are — dead indeed unto sin.

By the Act of Emancipation Abraham Lincoln set free legally, in order to set free practically, every slave. Before, however, this could be actually realised each slave must hear the good news. Then, accepting the fact that the Act had been passed — had become law — each one had now to reckon the purpose of that Act as really accomplished, and refuse any longer to be a slave; and by so doing the reckoning of faith was immediately followed by the reality of experience; provided, of course, that the slave had power to enforce his right of freedom.

So let us treat our old master, Sin. We have nothing now to do with him. He has no more claim upon us; and if we treat him as God bids us do we shall find he has no power to compel us to serve Him. When he entices you to sin let him meet with the “Siatt unto Sm,” 59

same response from you as he would from one actually dead. Reckon that the purpose of your dying with Christ is a present reality, and, as you thus reckon, faith will pass into experience. And so “sin shall not lord it over you.”

Note. — The word [Kaiapyiw] which, in Rom. vi. ii, is rendered “destroyed “occurs twenty-seven times in the New Testament.” The English Version gives it no less than seventeen various renderings in the twenty-seven places of its occurrence.” (Vaughan.) In Rom. vii. it occurs twice (vv. 2 and 6) rendered *’ loosed “and “delivered.” In the other places it is translated “to make without effect,” “make void,” “bring to nought,” &c.