CMF eZine The online magazine of the Christian Military Fellowship. 23 January Romans 7:06 - Delivered and Free to be Righteous By Bob Flynn Romans 0 Comment But now we are delivered from the law - We, who have believed in Christ Jesus, are delivered from that yoke by which we were bound, which sentenced every transgressor to perdition, but provided no pardon even for the penitent, and no sanctification for those who are weary of their inbred corruptions. (Dr. Adam Clarke) Our old man is crucified with Him, so that it is our deliverance to die to the law. It did but condemn us, but its authority ends with the life of him who was under that authority. And being dead in Christ, the law can no longer reach those who had been under it: we belong to the new husband, to Christ risen, in order that we should serve in newness of spirit, the goodwill of grace in our new life, and — as the apostle will afterwards explain, by the Holy Ghost  — not in the bondage of the letter. (Dr. John Darby) But now we have been released from the Law, having died to that by which we were bound, so that we serve in newness of the Spirit and not in oldness of the letter. (NASB) But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter. (KJV) But now we have been released from the law, for we died to it and are no longer captive to its power. Now we can serve God, not in the old way of obeying the letter of the law, but in the new way of living in the Spirit. (NLT) But now we have been released from the law, because we have died to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code. (NET) We can live and still be free from the demands of the law! The God's law still exists and rules over men. But we ourselves, in Christ, died to its control. We are not lawless, but instead are joined to Him whose name is above all names that we might walk in the newness of life. This life is now motivated to service of the King an not in an old worn out way of the written statutes. So now we are dead unto sin, dean unto the law and free to serve in the Spirit! The phrase "new life" just doesn't give wings to all that we have been given to enjoy in Christ Jesus our Lord. the Ethiopic version renders it, "we are loosed from the law, and are delivered from the former doctrine"; the doctrine of the legal dispensation. (Dr. John Gill) But now we are delivered from the law - We, who have believed in Christ Jesus, are delivered from that yoke by which we were bound, which sentenced every transgressor to perdition, but provided no pardon even for the penitent, and no sanctification for those who are weary of their inbred corruptions. (Dr. Adam Clarke) Our old man is crucified with Him, so that it is our deliverance to die to the law. It did but condemn us, but its authority ends with the life of him who was under that authority. And being dead in Christ, the law can no longer reach those who had been under it: we belong to the new husband, to Christ risen, in order that we should serve in newness of spirit, the goodwill of grace in our new life, and — as the apostle will afterwards explain, by the Holy Ghost  — not in the bondage of the letter. (Dr. John Darby) But now we have been released from the Law, having died to that by which we were bound, so that we serve in newness of the Spirit and not in oldness of the letter. (NASB) But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter. (KJV) But now we have been released from the law, for we died to it and are no longer captive to its power. Now we can serve God, not in the old way of obeying the letter of the law, but in the new way of living in the Spirit. (NLT) But now we have been released from the law, because we have died to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code. (NET) We can live and still be free from the demands of the law! The God's law still exists and rules over men. But we ourselves, in Christ, died to its control. We are not lawless, but instead are joined to Him whose name is above all names that we might walk in the newness of life. This life is now motivated to service of the King an not in an old worn out way of the written statutes. So now we are dead unto sin, dean unto the law and free to serve in the Spirit! The phrase "new life" just doesn't give wings to all that we have been given to enjoy in Christ Jesus our Lord. the Ethiopic version renders it, "we are loosed from the law, and are delivered from the former doctrine"; the doctrine of the legal dispensation. (Dr. John Gill) Related Romans 1:17 - God's Righteousness Revealed Romans 1:17 "For in it the righteousness of God is revealed from faith to faith; as it is written, 'BUT THE RIGHTEOUS man SHALL LIVE BY FAITH.'" (NASB) "For therein is the G1343 righteousness of God revealed from faith to faith: as it is written, The G1342 just shall live by faith." (KJV) "This Good News tells us how God makes us right in His sight. This is accomplished from start to finish by faith. As the Scriptures say, 'It is through faith that a righteous person has life.'" (NLT) G1343 (Strong) δικαιοσυ?νη dikaiosune? dik-ah-yos-oo'-nay From G1342; equity (of character or act); specifically (Christian) justification: - righteousness. G1342 (Strong) δι?καιος dikaios dik'-ah-yos From G1349; equitable (in character or act); by implication innocent, holy (absolutely or relatively): - just, meet, right (-eous). Righteousness (International Standard Bible Encyclopedia) ri?´chus-nes (?????, caddi?k?, adjective, “righteous,” or occasionally “just” ???, cedhek?, noun, occasionally = “riahteousness,” occasionally = “justice”; δικαιος, di?kaios, adjective, δικαιοσυ?νη, dikaiosu?ne?, noun, from δι?κη, di?ke?, whose first meaning seems to have been “custom”; the general use suggested conformity to a standard: righteousness, “the state of him who is such as he ought to be” Righteousness (Noah Webster) RIGHTEOUSNESS, n. ri'chusness. 1. Purity of heart and rectitude of life; conformity of heart and life to the divine law. Righteousness, as used in Scripture and theology, in which it is chiefly used, is nearly equivalent to holiness, comprehending holy principles and affections of heart, and conformity of life to the divine law. It includes all we call justice, honesty and virtue, with holy affections; in short, it is true religion. 2. Applied to God, the perfection or holiness of his nature; exact rectitude; faithfulness. 3. The active and passive obedience of Christ, by which the law of God is fulfilled. Dan 9. 4. Justice; equity between man and man. Luke 1. 5. The cause of our justification. The Lord our righteousness. Jer 23. Our misery and ruin being the product and consequent of our iniquity, that which will show us the way of salvation must needs show us the way of justification, and this the gospel does. The gospel makes known a righteousness. While God is a just and holy God, and we are guilty sinners, it is necessary we should have a righteousness wherein to appear before him; and, blessed be God, there is such a righteousness brought in by Messiah the prince (Dan_9:24) and revealed in the gospel; a righteousness, that is, a gracious method of reconciliation and acceptance, notwithstanding the guilt of our sins. Mathew Henry (1662 - 1714) Righteousness by Faith Orville J. Nave (1841-1917), A.M., D.D., LL.D. (Army Chaplain) Go Army! Genesis 15:6 "And Abram believed the LORD, and the LORD counted him as righteous because of his faith." (NLT) Romans 4:3 "For the Scriptures tell us, 'Abraham believed God, and God counted him as righteous because of his faith.'" (NLT) Romans 4:5 "But people are counted as righteous, not because of their work, but because of their faith in God who forgives sinners." (NLT) Romans 4:9 "Now, is this blessing only for the Jews, or is it also for uncircumcised Gentiles? Well, we have been saying that Abraham was counted as righteous by God because of his faith." (NLT) Romans 4:11 "Circumcision was a sign that Abraham already had faith and that God had already accepted him and declared him to be righteous—even before he was circumcised. So Abraham is the spiritual father of those who have faith but have not been circumcised. They are counted as righteous because of their faith." (NLT) Romans 4:13 "For the promise to Abraham or to his descendants that he would be heir of the world was not through the Law, but through the righteousness of faith." (NASB) Romans 4:22 "And because of Abraham's faith, God counted him as righteous. (NLT) Romans 4:24 "for our benefit, too, assuring us that God will also count us as righteous if we believe in Him, the One who raised Jesus our Lord from the dead." (NLT) In Christ we have all that we require. His Gospel reveals His righteousness whose purpose is our redemption, transformation, and adoption. The concept that began the reformation, that we are saved by faith alone in Christ alone. Dear Heavenly Father how amazing is your love. It is like the words of the song: The love of God has been extended to a fallen race, Through Christ the savior of all men, there's hope in saving grace The Love of God is greater far, than gold or silver ever could afford, It reaches past the highest star and covers all the world! His power is eternal..eternal, His glory is supernal..supernal! When all this earth shall pass away, there'll always be the Love of God! It goes beneath the deepest stain that sin could ever leave, Redeeming souls to live again, who will, on Christ believe- will believe! The love of God is greater far, than gold or silver, ever could afford, It reaches past the highest star, and covers all the world! His power is eternal...eternal! His glory is supernal...supernal! When all this earth shall pass away, there'll always be, the Love Of God! (Bill Gaither) From faith to faith; that is, as say some, from the faith of God to the faith of men; from the faith of preachers to the faith of hearers; from the faith of the Old to the faith of the New Testament saints; or rather from one degree of faith to another; for faith, as it grows and increases, has clearer sights of this righteousness, as held forth in the Gospel. For the proof of this, a passage of Scripture is cited, Habakkuk 2:4 Dr. John Gill (1690-1771) A Preservative against unsettled Notions A Preservative against unsettled Notions, and want of Principles, in regard to Righteousness and Christian Perfection. Being a more particular Answer to Doctor Trapp’s Four Sermons upon the same Text. To all the True Members of Christ’s Holy Church. Dear Fellow Christians, THE great, and indeed the only motive which prompted me to publish this sermon, was the desire of providing for your security from error, at a time when the deviators from, and false pretenders to truth, are so numerous, that the most discerning find it a matter of the greatest difficulty to avoid being led astray by one or by other into downright falshood. There is no running divisions upon truth; like a mathematical point, it will neither admit of subtraction nor addition: And as it is indivisible in its nature, there is no splitting the difference, where truth is concerned. Irreligion and enthusiasm are diametrical opposites, and true piety between both, like the center of an infinite line, is at an equal infinite distance from the one and the other, and therefore can never admit of a coalition with either. The one erring by defect, the other by excess. But whether we err by defect, or excess, is of little importance, if we are equally wide of the mark, as we certainly are in either case. For whatever is less than truth, cannot be truth; and whatever is more than true must be false. Wherefore, as the whole of this great nation seems now more than ever in danger of being hurried into one or the other of these equally pernicious extremes, irreligion or fanaticism, I thought myself more than ordinarily obliged to rouze your, perhaps, drowsy vigilance, by warning you of the nearness of your peril; cautioning you from leaning towards either side, though but to peep at the slippery precipice; and stepping between you and error, before it comes nigh enough to grapple with you. The happy medium of true christian piety, in which it has pleased the mercy of God to establish you, is built on a firm rock, "and the gates of hell shall never prevail against it." While then you stand steadily upright in the fulness of the faith, falshood and sin shall labour in vain to approach you; whereas, the least familiarity with error, will make you giddy, and if once you stagger in principles, your ruin is almost inevitable. But now I have cautioned you of the danger you are in from the enemies who threaten your subversion, I hope your own watchfulness will be sufficient to guard you from any surprise. And from their own assaults you have nothing to fear, since while you persist in the firm resolution, through God’s grace, to keep them out, irreligion and enthusiasm, falshood and vice, impiety and false piety, will combine in vain to force an entrance into your hearts. Take then, my dearly beloved fellow-members of Christ’s mystical body, take the friendly caution I give you in good part, and endeavour to profit by it: attend wholly to the saving truths I here deliver to you, and be persuaded, that they are uttered by one who has your eternal salvation as much at heart as his own. "And thou, O Lord Jesus Christ, fountain of all truth, whence all wisdom flows, open the understandings of thy people to the light of thy true faith, and touch their hearts with thy grace, that they may both be able to see, and willing to perform what thou requirest of them. Drive away from us every cloud of error and perversity; guard us alike from irreligion and false pretensions to piety; and lead us on perpetually towards that perfection to which thou hast taught us to aspire; that keeping us here in a constant imitation of thee, and peaceful union with each other, thou mayest at length bring us to that everlasting glory, which thou hast promised to all such as shall endeavour to be perfect, even as the Father who is in heaven is perfect, who with thee and the Holy Ghost lives and reigns one God, world without end! Amen, Amen. Eccles. 7:16 Be not righteous over-much, neither make thyself over-wise: Why shouldest thou destroy thyself? RIGHTEOUS over-much! may one say; Is there any danger of that? Is it even possible? Can we be too good? If we give any credit to the express word of God, we cannot be too good, we cannot be righteous over-much. The injunction given by God to Abraham is very strong: "Walk before me, and be thou perfect." The same he again lays upon all Israel, in the eighteenth of Deuteronomy: "Thou shalt be perfect, and without blemish, with the Lord thy God." And lest any should think to excuse themselves from this obligation, by saying, it ceased when the old law was abolished, our blessed Saviour ratified and explained it: "Be ye, therefore, perfect, even as your Father who is in heaven is perfect." So that until our perfection surpasses that of our heavenly Father, we can never be too good nor righteous over-much; and as it is impossible we should ever surpass, or even come up to him in the perfection of goodness and righteousness, it follows in course that we never can be good or righteous in excess. Nevertheless Doctor Trapp has found out that we may be righteous over-much, and has taken no small pains, with much agitation of spirit, to prove that it is a great folly and weakness, nay, a great sin. "O Lord! rebuke thou his spirit, and grant that this false doctrine may not be published to his confusion in the day of judgment!" But if what this hasty, this deluded man advances had been true, could there be any occasion, however, of warning against it in these times, "when the danger (as he himself to his confusion owns) is on the contrary extreme; when all manner of vice and wickedness abounds to a degree almost unheard of?" I answer for the present, that "there must be here sies amongst you, that they who are approved may be made manifest." However, this earthly-minded minister of a new gospel, has taken a text which seems to favour his naughty purpose, of weaning the well-disposed little ones of Christ from that perfect purity of heart and spirit, which is necessary to all such as mean to live to our Lord Jesus. O Lord, what shall become of thy flock, when their shepherds betray them into the hands of the ravenous wolf! when a minister of thy word perverts it to overthrow thy kingdom, and to destroy scripture with scripture! Solomon, in the person of a desponding, ignorant, indolent liver, says to the man of righteousness: "Be not righteous over-much, neither make thyself overwise: Why shouldest thou destroy thyself?" But must my angry, over-sighted brother Trapp, therefore, personate a character so unbecoming his function, merely to overthrow the express injunction of the Lord to us; which obliges us never to give over pursuing and thirsting after the perfect righteousness of Christ, until we rest in him? Father, forgive him, for he knows not what he says! What advantage might not satan gain over the elect, if the false construction, put upon this text by that unseeing teacher, should prevail! Yet though he blushes not to assist satan to bruise our heel, I shall endeavour to bruise the heads of both, by shewing, I. First, The genuine sense of the text in question. II. The character of the persons, who are to be supposed speaking here: And III. The character of the persons spoken to. From whence will naturally result these consequences. First, That the Doctor was grosly (Lord grant he was not maliciously) mistaken in his explanatory sermon on this text, as well as in the application of it. Secondly, That he is a teacher and approver of worldly maxims. Thirdly, That he is of course an enemy to perfect righteousness in men, through Christ Jesus, and, therefore, no friend to Christ: And, therefore, that no one ought to be deluded by the false doctrine he advances, to beguile the innocent, and deceive, if possible, even the elect. I. To come at the true sense of the text in question, it will be necessary to look back, to the preceding verse, where the wise man, reflecting on the vanities of his youth, puts on for a moment his former character. "All things, have I seen in the days of my vanity: (and among the rest) there is a just man that perisheth in his righteousness, and there is a wicked man who prolongeth his life in his wickedness." Now it is very plain, that he is not here talking of a man, who is righteous over-much, in the Doctor’s manner of understanding the words, that is, "faulty, and criminal by excess." For on one side he commends him for being a just man, and full of righteousness, and yet on the other tells us, that his righteousness is the shortening of his life. Whereas, had he looked upon his perishing in righteousness to be an over-righteousness, he would never have called him a just man. Neither by a wicked man, can he mean a man given up to the utmost excess of wickedness, since he tells us, that he prolongeth his life in (or by) his wickedness. Who does not know, that the excess of almost every kind of vice, is of itself a shortener of life. So that the whole opposition and contrast lies between a good man, and a bad man. A good man whose goodness shortens his life, a bad man whose iniquity lengthens his life, or at least is not excessive enough to shorten the thread of it. Solomon, absorbed in these reflections, speaks here by way of prosopopeia, not the sense of Solomon, the experienced, the learned, the wise, but of the former Solomon, a vain young fellow, full of self-love, and the strong desires of life. In the quality of such a one then, he looks with the same eye upon the righteous man, who perishes in his righteousness, as he would on a wicked one, who should perish in his wickedness. For it is neither the righteousness of the one, nor the wickedness of the other, that offends him, but the superlative degrees of both; which tending equally to shorten life, he looks upon them as equally opposite to the self-love he fondles within him. And, therefore, he deems an excess of debauchery as great an enemy to the lasting enjoyment of the pleasures of life, as an extraordinary righteousness would be. Well then might he say to the latter, in this character, "Be not over-much wicked, neither be thou foolish; why shouldst thou die before thy time?" And to the former: "Be not righteous over-much, neither make thyself over-wise: Why shouldst thou destroy thyself?" What wonder then, that a youth of sprightliness and sense, but led away by self-love to be fond of the pleasures and enjoyments of life, when attained without hurry, and possessed without risk; what wonder, I say, that such a youth should conceive an equal dislike to the superlative degrees of virtue and vice, and, therefore, advise such of his companions as give into the excess of debauchery, to refrain from it: as it must infallibly tend to clog their understandings, stupify their senses, and entail upon their constitutions a train of infirmities, which cannot but debilitate their natural vigour, and shorten their days? "Be not over-much wicked, neither be thou foolish: Why shouldst thou die before thy time?" What wonder, that the same self-love should prompt him to dissuade such of his friends or acquaintance, as he wishes to have for companions, and countenancers of his worldly-minded pursuits, from pursuing righteousness and wisdom to a degree that must destroy in them all taste of earthly pleasures, and may possibly impair their constitutions, and forward their end? "Be not righteous over-much, neither make thyself overwise: Why shouldst thou destroy thyself?" This is the sense in which Solomon (placing himself in the state of vanity of his youth) speaks to the one, and the other: to the righteous, and to the ungodly. This is the true, genuine sense of the letter; and every other sense put upon it, is false and groundless, and wrested rather to pervert than explain the truth of the text. O christian simplicity, whither art thou fled? Why will not the clergy speak truth? And why must this false prophet suffer thy people, O Lord, to believe a lye? they have held the truth in unrighteousness. Raise up, I beseech thee, O Lord, some true pastors, who may acquaint them with the nature and necessity of perfect righteousness, and lead them to that love of christian perfection which the angry-minded, pleasure-taking Doctor Trapp, labours to divert them from, by teaching, that "all christians must have to do with some vanities." Is not the meaning of this text plain to the weakest capacity? I have here given it to you, as I have it from the mouth of the royal preacher himself. I have made use of no "philosophy and vain deceit after the tradition of men, after the rudiments of the world, and not after Christ," to impose a fleshly sense upon you, for the sense of the word of God. No, I have given you a natural exposition, obvious from the very words themselves. Hence you may see, my fellow-strugglers in righteousness, how grosly our angry adversary is mistaken in his explanation of this text. Lord! open his eyes, and touch his heart; and convert him, and all those erring ministers, who have seen vain and foolish things for thy people, and have not discovered their iniquity, to turn away thy captivity. For they have erred through wine, and through strong drink are out of the way: The priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink, they err in vision, they stumble in judgment. It is plain from the words of the text, that the royal Preacher was speaking in the person of a vain worldling, when he said, "Be not righteous over-much;" whereby he meant to exhort the truly righteous not to be dismayed, terrified, or disturbed from their constant pursuit of greater and greater perfection of righteousness, until they rest in Christ; notwithstanding the derision, fleshly persuasion, ill-treatment and persecution of worldly men: Who, one day, repenting and groaning for anguish of spirit; shall say within themselves, "These were they whom we had sometime in derision, and a proverb of reproach. We fools, accounted their lives madness; and their end to be without honour. How are they numbered among the children of God, and their lot is among the saints!" How blind then is the application (not to say perverse) which this self-wise clergyman makes from the text, to such as, following the advice of the apostle, (Coloss. 3:2.) "set their affection on things above, not on things on the earth." Must hastiness in anger get the better of sense and truth? Must the people be misled because the pastor cannot, or will not see? Or must the injunction of Christ, "Be perfect, even as your Father, who is in heaven, is perfect," give place to the maxim of the heathen Tully: The greatest reproach to a philosopher, is to consute his doctrine by his practice; if this be the case, alas, what a deplorable, unspeakably deplorable condition is that of some christians! Wherefore, "thus saith the Lord concerning the prophets who make his people to err, that bite with their teeth and cry peace; and he that putteth not into their mouths, they even prepare war against him: therefore night shall be unto you, that ye shall not have a vision, and it shall be dark unto you, that ye shall not divine, and the sun shall go down over the prophets, and the day shall be dark over them. But I will leave these lovers of darkness, and turn to you, O beloved, elect of God! I beseech you, by the bowels of Christ, suffer not yourselves to be deceived by their flattering, sin-soothing speeches. "Be not of that rebellious people, lying children, children who will not hear the law of the Lord: who say to the seers, see not; and to the prophets, prophesy not unto us right things, speak unto us smooth things, prophesy deceits." Follow not those, who flatter you in the vanities they practise themselves. O may you never be of the number of those, in the person of whom Solomon here says, "Be not righteous over-much:" for their character is the character of the beast. II. The character of the persons, who are to be supposed speaking here in the text, is in a word the same with the character of those whom Solomon here personates: who, as is already shewn, are a vain set of men, neither righteous enough to have an habitual desire of improving virtue to its perfection, nor quite so flagitious as to give into self-destroying vices: in a word, they are self-lovers, the sole end of whose pursuits, whether indifferent, bad, or laudable in themselves, is self-enjoyment. Insomuch that they look upon virtue and vice, righteousness and wickedness, with the same eye, and their fondness or aversion for both is alike, as their different degrees appear to be the means to enhance and prolong the enjoyment of pleasure, or to lessen and shorten those pleasures. Thus any virtue, while it is kept within such bounds as may render it subservient to the pleasurable degrees of vice, will meet with no opposition from them; on the contrary, they will even commend it. But the moment it becomes a restraint to vice in moderation (if I may be allowed to make use of terms adequate to their system) from that moment it gives offence, and they put in their caveat, "Be not righteous over-much." In like manner, vice, while confined to certain limits, which rather improve than obstruct pleasures, is with them a desirable good; but no sooner does it launch out into any depth, sufficient to drown and diminish the relish of those pleasures, than they declare open war against it; "Be not over-much wicked." And the reason they assign for their opposition in both cases, is the same: "why shouldst thou destroy thyself? Why shouldst thou die before thy time?" Such is the prudence of the world, the flesh, and the devil. Such the maxims of these refined libertines, so much the more dangerous as they are less obvious; so much the more insinuating, as they are removed from certain extravagancies capable of shocking every man who has the least sense and delicacy. O Lord, how true is it, that the sons of darkness are wiser in their generation than the sons of light! You are not then, beloved in the Lord, to imagine that your greatest opposition, in struggling for perfect righteousness, is to come from profligates, from men whose enormous vices create horror even to themselves: no, your most dangerous, most formidable enemies, are the kind of men I have painted to you, who render vice relishable with a mixture of apparent virtue, and cloath wickedness in the apparel of righteousness: "Beware of them, for they come to you in the cloathing of sheep, but inwardly are ravenous wolves." This perverse generation will ensnare you into ungodliness, by seeming oppositions to vice, and allow you to swallow the seemings of virtue and righteousness like an emetic, only to puke forth the reality of them. They paint black, white, and the white they convert into black. Not content with seeming what they are not, they labour to make you, what they are. Righteousness and wickedness they interweave in an artful tissue, capable of deceiving the very elect, and difficult for the most discerning among them to unravel; as alms-giving and avarice, pride and humility, temperance and luxury, are dextrously blended together; while as mutual curbs to each other, they combine to stem the tide of impediments to worldly enjoyment, which might flow from extraordinary degrees on either side. Thus "Almsgiving (you are told) is very excellent," and you believe the proposition, without knowing the particular sense it is spoken in, which is, that alms-giving is an excellent curb upon avarice, by preserving a rich man from such a superlative love of money as deprives him of the self-enjoyment of it. And upon the strength of this belief, the worldly-minded man, who labours to deceive you, gains credit enough with you to establish this maxim, that all superlative degrees of alms-giving, are great sins, and that a man must never sell all he has and give it to the poor, because some may have families of their own, and ought to make sufficient provision for them, according to that proverb, "Charity begins at home;" when no one, at least scarce any one, is wise enough to know, when he has a sufficiency. O Lord, which are we to believe, these worldlings, or thee? If thou dost deceive us, why dost thou threaten us with punishments, if we do not heed thee? And if the world is deceitful, shall we not flee from it to cleave to thee? "Pride is a great sin" even with these worldlings, inasmuch as the external excesses of it, may obstruct the way to many ambitious terminations of view, and its internal agitation; are the destruction of that peace, to which even self-love aspires; besides, the frequent extravagancy of its motions may not only be prejudicial to health, but a shortner of life. And, therefore, no wonder they should object against it, "Be not over much wicked: why shouldst thou die before thy time?" For this reason, they look upon a little mixture of humility to be not only commendable, but even necessary to curb the extravagant fallies of an over-bearing pride. But then a superlative degree of humility, that is, humility free from the least tincture of pride or vanity, which is the same with them, as "an over-strained humility, is a fault as well as folly;" because, forsooth, it is an expediment to the self-enjoyment of the world and its pleasures; "All christians must have to do with some vanities, or else they must needs go out of the world indeed; for the world itself is all over vanity." Tis nothing, therefore, surprising, my brethren, to see a man of this cast of mind making a vain ostentation of his little superficial acquaintance, with the ancient Greeks and Romans. What is this but acting conformably to his own principle, that "all christians must have to do with some vanities?" And shall we wonder to hear such a one prefer their writings, to those of an apostle; or be astonished to see him wound the apostle with raillery, through your sides, for wishing to know nothing but Jesus Christ, and him crucified? No, with him it is consistency to laugh and reprove you out of the perfection of righteousness, which, however he may play with terms, is with him the same as being righteous over-much; but with you it would be inconsistency, who ought to know no difference between being righteous, and living in a perpetual, habitual desire of being superlatively so. It is no more then, than you ought to expect to hear such advocates for the world cry out to you, "Be not righteous over-much: why should you destroy yourselves?" But, O Lord, surely this is not the same voice which tells us, that unless we humble ourselves like unto children, we shall not enter into the kingdom of heaven, and that he is greatest there, who humbles himself the most like a child! But what will not men advance who are drunk with passion, and intoxicated with self-love? "The vice of intemperance in eating, and drinking, is plain to every body," they own. And, therefore, they give it up as an excess which cannot but tend to the impairing of health, and shortening of life: nay, it drowns the very relish of pleasure in actual eating and drinking. Hence will every refined debauchee exclaim against it with Dr. Trapp: "Be not over much wicked: why shouldst thou destroy thyself?" Little sobriety, say they, is requisite to give a zest to luxury and worldly pleasures. But too much of it is too much, "to eat nothing but bread and herbs, and drink nothing but water, unless there be a particular reason for it (such perhaps as Doctor Cheyne may assign) is folly at best, (that is, even though it be done for Christ’s sake) therefore no virtue:" "Be not then righteous over-much, why shouldst thou destroy thyself?" And if you should answer these carnally-minded men with the words of the apostle, Rom. 8. "We are debtors, not to the flesh, to live after the flesh: For if we live after the flesh, we shall die: but if we, through the spirit, do mortify the deeds of the flesh, we shall live." If you answer them thus, they will tell you, "this is teaching for doctrines the commandments of men." And it will be to as little purpose to answer them, with what St. Paul says elsewhere (Rom. 14:17.) "The kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost:" They will not blush to tell you, that "our blessed Saviour came eating and drinking, nay worked a miracle to make wine (at an entertainment) when it is plain there had been more drank than was necessary." To such lengths does the love of the world hurry these self-fond, merry-making worldlings! Tell them of self-denial, they will not hear you, it is an encroachment upon the pleasures of life, and may shorten it of a few days, which you are never sure of possessing; it is being "righteous over-much: why shouldst thou destroy thyself?" Jesus, you will say, tells us (John 12:25.) "He that loveth his life shall lose it, and he that hateth his life in this world, shall keep it unto life eternal." But this and the like, they will inform you, "are hyperbolical phrases." Now what signifies minding Jesus, when he speaks hyperbolically, that is, speaks more than is strictly true. Yet, O Lord Jesus, grant us to mind thee, whatever these worldlings may say; remind us, that if any man will come after thee, he must deny himself, and take up his cross, and follow thee! O how enlarging is it to the soul, to take up the cross of Christ and follow him! But you are charged, ye beloved lovers of perfect righteousness, with extravagances. You allow of "no sort of recreation or diversion; nothing but an universal mortification and self-denial; no pleasure but from religion only:" you teach "that the bodily appetites must not be in the least degree gratified, any farther than is absolutely necessary to keep body and soul together, and mankind in being: No allowances are to be made for melancholy misfortunes, or human infirmity: grief must be cured only by prayer;" (a horrid grievance this, to such as think prayer burdensome at best) "To divert it by worldly amusements is carnal." A heavy charge this: but left it should seem so only to those carnal persons, who are resolved to give way to their carnal appetites; what you look upon at advisable only, these perverters of truth insinuate to be looked upon by you as indispensable duties. And left prevarication should fail, down-right falshoods must be placed to your account, "so that to taste an agreeable fruit, or smell to a rose, must be unlawful with you," however you disown it. But O, my beloved christians, be not discouraged from the pursuit of perfect righteousness by these or such vile misrepresentations. For "blessed are ye when men shall revile you, and shall say all manner of evil against you falsely for the sake of Christ Jesus. Rejoice, and be exceeding glad: For great is your reward in heaven: for so persecuted they the prophets who were before you." Thus far, then, may suffice to shew clearly with what dangerous views the worldly-minded men, whom Solomon personates in the text before us, lay siege to your souls in fair speeches. What I have said, is enough to convince you, that their character is that of the beast, whom St. John, in the Revelations, "saw coming up from the sea (that is, the flagitious world) with seven heads." And what shall we say of a man, a clergyman, who teaches, and is an advocate for their perverse doctrines? May we not, nay, must we not, for the glory of God, and your good, inform you, that he is a "Teacher and approver of worldly maxims." May I not, nay, must I not, give you this caution with the royal preacher: "When he speaketh fair, believe him nor, for there are seven abominations in his heart?" But how different is the character I have given you, from the character of the persons to whom the text under consideration is spoken: that is, the character of all such, as, like you, are resolved never to rest, ’till they rest in Christ Jesus. To shew this, I shall now pass to my third point. III. To what sort of persons does Solomon in the character of a worldling address himself, when he says, "Be not righteous over-much, neither make thyself over-wise: why shouldst thou destroy thyself?" Not to the wicked, ’tis plain; for besides that it would have been an unnecessary precaution, he turns to these in the next verse with another kind of warning, which however has some analogy with this. "Be not over-much wicked, neither be thou foolish, why shouldst thou die before thy time?" Was it then to the righteous, in a common way; that is, to such as content themselves with the observance of the absolute essentials of God’s laws? Surely our adversaries will not allow this, unless they be of opinion, that to be righteous at all, is to be righteous over-much. And yet it cannot possibly be supposed that the persons spoken to, are men perfectly righteous; since, as I proved to you, in the introduction of this discourse, till we come up to the perfection of our heavenly father, we can never be righteous enough, much less perfectly righteous: wherefore, as in this life, men cannot attain to the perfection of their heavenly father, it follows in course that the persons here spoken to, cannot be men perfectly righteous, there being no such men existing; for as St. John saith, "If we say that we have no sin, we deceive ourselves, and the truth is not in us." Alas, O Lord, when shall we be delivered from the body of this death? It remains, that the persons spoken to, in the text, are such only, as persisting stedfastly in a firm adherence to all the essential laws of God, content not themselves with the practice of common virtues in a common degree, but live in a perpetual habitude of desires, struggles, and yearnings towards an intimate union with Christ, the perfection of righteousness. They are not of the number of those righteous with indifference, who would fain blend the service of God and mammon, would fain have Christ and the world for their masters, and halting between two, like the children of Israel of old, with their faces to heaven, and their hearts to the earth, are neither hot nor cold. Alas, would they were cold or hot! But "because they are luke-warm, and neither cold nor hot, the Lord shall spew them out of his mouth." Not so the persons spoken to in my text; not so you, O beloved in God, who having shaken off the world and worldly affections, to run the more swiftly after righteousness, hate your own lives for the sake of Christ. Happy, happy are all you, who put on our Lord Jesus, and with him the new man! "You are the true circumcision which worship God in spirit, and rejoice in Christ Jesus, and have no confidence in the flesh." What wonder then, christians? To you I speak, all ye lovers and strugglers after the perfect righteousness of your divine Master Christ; what wonder is it, that you should be charged with enthusiasm, with folly, with fanaticism and madness? Were not the apostles so before you, when they preached Christ Jesus? Nay were they not reputed drunk with wine? Can you be amazed at it in an age, "when all manner of vice abounds to a degree almost unheard of," when the land is full of adulterers, and because of swearing the land mourneth. O how is the faithful city become an harlot! my heart within me is broken, because of the clergy, all my bones shake? I am like a drunken man, and like a man whom wine hath overcome; because of the Lord, and because of the words of his holiness, perverted by this deluded clergyman. When the clergy, whom Christ has appointed to teach his people "to walk before him and be perfect," become teachers of worldly maxims, what can be expected from the laity? It is notorious, that for the moralizing iniquity of the priest, the land mourns. They have preached and lived many sincere persons out of the church of England. They endeavour to make you vain: (as the prophets did in the days of Jeremiah) they speak a vision out of their own mouth, and not out of the mouth of the Lord. In a word, "both prophet and priest are prophane, and do wickedness in the very house of the Lord." Nay, they say still to them who despise the Lord, The Lord hath said, ye shall have peace; and they say to every one who walketh after the imagination of his own heart, No evil shall come upon you. Such is the language, my beloved lovers of christian perfection, which the indolent, earthly-minded, pleasure-taking clergy of the church of England, use to strengthen the hands of evil-doers, that none may return from his wickedness. Such is the doctrine of the letter-learned divine, who has dipped his pen in gall, to decry perfect righteousness, and to delude you from, it with a false application of that text so grosly misunderstood by him: "Be not righteous over-much, neither be thou over-wise: why shouldst thou destroy thyself?" But suffer not yourselves, my fellow-christians, to be deluded by him. For as I have already shewn to you, he is grosly (Lord grant he was not maliciously) mistaken in his manner of explaining this text; and so far from making a right application of it according to the wise, the experienced Solomon’s intention, he acts the character of a vain libertine, full of self-love, and earthly desires, whom Solomon but personated, to ridicule. But the doctor by realizing that character in himself, becomes the teacher and approver of worldly maxims, which he applies to you, on purpose to destroy in you the yearnings after perfect righteousness in Christ. May I not then, nay, must I not warn you, my beloved, that this man is an enemy to perfect righteous in men through Christ Jesus, and, therefore, no friend to Christ? O that my head was an ocean, and my eyes fountains of tears, to weep night and day for this poor creature, this hood-winked member of the clergy. Pray you, O true christians, pray and sigh mightily to the Lord; importune him in the behalf of this erring pastor; pray that he would vouchsafe to open the eyes, and touch the stubborn heart of this scribe, that he may become better instructed. Otherwise, as the Lord said by the mouth of his true prophet Jeremiah, "Behold, I will feed him with wormwood, and make him drink the water of gall; for from him is prophaneness gone forth into all the land." This good, however, hath he done by attempting to shew the folly, sin, and danger of that which he miscalls being righteous over-much, that is, being superlatively righteous, in desire and habitual struggles; he has thereby given me the occasion to shew you, brethren, in the course of this sermon, the great and real folly, sin, and danger of not being righteous enough; which, perhaps, I should never have thought of doing, had not his false doctrine pointed out to me the necessity of doing it. Thus does the all-wise providence of God, make use of the very vices of men to draw good out of evil; and chuse their very errors to confound falsehood and make way for truth. Though this should be more than our angry adversary intended, yet, Lord, reward him according to his works: and suffer him no longer to be hasty in his words, that we may have room to entertain better hopes of him for the future. Blessed be God for sending you better guides! I am convinced it was his divine will: our dear fellow-creature, Doctor Trapp, falling into such errors, has given so great a shock to the sound religion of christian perfection, that unless I had opposed him, I verily believe the whole flock who listened to his doctrine, would have been scattered abroad like sheep having no shepherd. "But woe to ye scribes and pharisees! Woe be unto the pastors that destroy and scatter the sheep of my pasture, faith the Lord." Full well I know that this sermon will not be pleasing to my poor peevish adversary; but correction is not to pleasure but to profit: few children can be brought willingly to kiss the rod which rebuketh them; though, when they become of riper understanding, they will bless the hand that guided it. Thus shall this angry man, I trust, thank me one day for reproving him, when his reason shall be restored to him by the light of the holy spirit. O Lord, grant thou this light unto him, and suffer him to see with what bowels of pity and tenderness I love him in thee, even while I chasten him. Neither am I insensible, brethren, how offensive my words will be to worldlings in general, who loving falsehood better than truth, and the flesh before the spirit, will still prefer the doctor’s sin-soothing doctrines to the plain gospel verities preached by me. O how my soul pities them. But I have done my duty, I wash my hands, and am innocent of the blood of all. I have not sought to please my hearers, but have spoken plain truth though it should offend. For what things were gain to me, those I counted loss for Christ; and hope I shall ever do so. Not that I presume to think myself already perfect. But "I press forward towards the mark, for the prize of the high-calling of God in Christ Jesus." None of us, as I before told you, can boast of having attained the summit of perfection; though, he is the nearest to it, who is widest from the appetites of the flesh, and he stands the highest, who is the lowliest in his own esteem: wherefore, as many of us as have made any advances towards Christ and his kingdom, "whereto we have already attained, let us walk by the same rule, let us mind the same thing." Walk not then, brethren, according to the ways of the world: but be followers of Christ together with me. And if any, even an angel of light, should presume to teach you any other gospel than that which I have here taught you, let him be accursed. "For you will find many walking, like such of whom I have told you already, and now tell you weeping, that they are the enemies of the cross of Christ: whose end is destruction, whose God is their belly: and whose glory is in their shame, for they mind worldly things. But your conversation is in heaven, from whence also you look for the Saviour, the Lord Jesus Christ: who shall change your vile bodies, that they may be fashioned like unto his glorious body, according to the working whereby he is able to subdue even all things unto himself," even the stubborn heart of our perverse adversary. Which God of his infinite mercy grant, &c. Whitefield, G. (1772). The Works of the Reverend George Whitefield (Vol. 5). London: Edward and Charles Dilly. (Public Domain) Romans 3:25 - Free at last "And are justified — Pardoned and accepted. Freely — Without any merit of their own. By his grace — Not their own righteousness or works. Through the redemption — The price Christ has paid. Freely by his grace — One of these expressions might have served to convey the apostle's meaning; but he doubles his assertion, in order to give us the fullest conviction of the truth, and to impress us with a sense of its peculiar importance. It is not possible to find words that should more absolutely exclude all consideration of our own works and obedience, or more emphatically ascribe the whole of our justification to free, unmerited goodness." John Wesley Must guilty man remain under wrath? Is the wound for ever incurable? No; blessed be God, there is another way laid open for us. This is the righteousness of God; righteousness of his ordaining, and providing, and accepting. It is by that faith which has Jesus Christ for its object; an anointed Savior, so Jesus Christ signifies. Justifying faith respects Christ as a Savior, in all his three anointed offices, as Prophet, Priest, and King; trusting in him, accepting him, and cleaving to him: in all these, Jews and Gentiles are alike welcome to God through Christ. There is no difference, his righteousness is upon all that believe; not only offered to them, but put upon them as a crown, as a robe. It is free grace, mere mercy; there is nothing in us to deserve such favors. It comes freely unto us, but Christ bought it, and paid the price. And faith has special regard to the blood of Christ, as that which made the atonement. God, in all this, declares his righteousness. It is plain that he hates sin, when nothing less than the blood of Christ would satisfy for it. And it would not agree with his justice to demand the debt, when the Surety has paid it, and he has accepted that payment in full satisfaction. Matthew Henry Concise Commentary "whom God displayed publicly as a G2435propitiation in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed;" (NASB) "Whom God hath set forth to be a G2435propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;" (KJV) "For God presented Jesus as the G2435sacrifice for sin. People are made right with God when they believe that Jesus sacrificed His life, shedding His blood. This sacrifice shows that God was being fair when He held back and did not punish those who sinned in times past," (NLT) "God publicly displayed him at his death as the G2435mercy seat accessible through faith. This was to demonstrate his righteousness, because God in his forbearance had passed over the sins previously committed." (NET) "God sent Christ to be our G2435sacrifice. Christ offered his life's blood, so that by faith in him we could come to God. And God did this to show that in the past he was right to be patient and forgive sinners. This also shows that God is right when he accepts people who have faith in Jesus." (CEV) "God offered him, so that by his blood he should become the means by which people's sins are forgiven through their faith in him. God did this in order to demonstrate that he is righteous. In the past he was patient and overlooked people's sins; but in the present time he deals with their sins, in order to demonstrate his righteousness. In this way God shows that he himself is righteous and that he puts right everyone who believes in Jesus." (GNB) G2435 ι?λαστη?ριος hilaste??rios; gen. hilaste?ríou, adj. from hiláskomai (G2433), to propitiate, expiate. Propitiatory, expiatory, merciful. Mercy seat, viewed as a subst. Used in the NT as a neut. noun. The lid or covering of the ark of the covenant made of pure gold, on and before which the high priest was to sprinkle the blood of the expiatory sacrifices on the Day of Atonement, and where the Lord promised to meet His people. Word Studies "used of the cover of the ark of the covenant in the Holy of Holies, which was sprinkled with the blood of the expiatory victim on the annual day of atonement (this rite signifying that the life of the people, the loss of which they had merited by their sins, was offered to God in the blood as the life of the victim, and that God by this ceremony was appeased and their sins expiated); hence the lid of expiation, the propitiatory. Thayer "An expiatory (place or thing), that is, (concretely) an atoning victim, or (specifically) the lid of the Ark (in the Temple): - mercy seat, propitiation. Strong To be a propitiation - ι?λαστη?ριον hilaste?rion. This word occurs but in one other place in the New Testament. Hebrews 9:5, and over it (the ark) the cherubim of glory shadowing the mercy-seat. It is used here to denote the lid or cover of the ark of the covenant. It was made of gold, and over it were the cherubim. Dr. Albert Barnes Propitiation (ι?λαστη?ριον) This word is most important, since it is the key to the conception of Christ's atoning work. In the New Testament it occurs only here and Hebrews 9:5; and must be studied in connection with the following kindred words: ι?λα?σκομαι which occurs in the New Testament only Luke 18:13, God be merciful, and Hebrews 2:17, to make reconciliation. Ι?λασμο?ς twice, 1John 2:2; 1John 4:10; in both cases rendered propitiation. The compound ε?ξιλα?σκομαι, which is not found in the New Testament, but is frequent in the Septuagint and is rendered purge, cleanse, reconcile, make atonement. (Marvin R. Vincent, D.D., Vincent Word Studies) "God then is the author of that free justification, because it pleased him: and Christ is he who suffered punishment for our sins, and in whom we have remission of them: and the means by which we apprehend Christ is faith. In short, the result is the setting forth of the goodness of God, that by this means it may appear that he is indeed merciful, and faithful in his promises, as he that freely, and of grace alone, justifies the believers." (Geneva Bible Notes) We can see from the Greek word definition that the translators struggle to find a single word to convey the fullness of what Christ has done for us. He is like unto the "mercy seat"—the very place on the Arc of the Covenant where the blood of the sacrifice was sprinkled by the High Priest to make atonement for sin. In this case the Lord Jesus Christ Himself is that sacrifice and the blood is His that is the final and complete atonement for the sins of the world. "For all have sinned" and Jesus has paid the penalty for ALL. This then becomes the most amazing act of selflessness in the history of the universe. We are made right with God when we by faith believe in Christ's sacrifice as an atonement for our sins. He paid a debt we could not pay for the (our sins) the sins He did not commit so that we (his enemies) could accept a pardon we did not deserve and be made righteous in Him. Romans 8:21 - Set Free From the Bondage of Decay Romans 8:21 — Set Free From the Bondage of Decay Rom 8:21 The creation itself (autē hē ktisis). It is the hope of creation, not of the Creator. Nature “possesses in the feeling of her unmerited suffering a sort of presentiment of her future deliverance” (Godet). (WORD PICTURES IN THE NEW TESTAMENT by Archibald Thomas Robertson) That the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God. (NASB) Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. (KJV) The creation looks forward to the day when it will join God's children in glorious freedom from death and decay. (NLT) That the creation itself will also be set free from the bondage of decay into the glorious freedom of God's children. (NET) From bondage to liberty. Herein lies the true concept of freedom. We often consider our freedom as an ability to do. But the Scriptural freedom is liberty, the deliverance from the oppression and bondage of corruption. The world system is a system held in corruption and it can and does entrap those who would hear the call her sirens. But the promise kept, the prayer answered, is that Christ in us is greater than the world and greater still than our fallen desires. This is not intestinal fortitude, nor anything else that can be conjured up from the flesh or the latent power of the soul. Rather it is the true and eternal God flowing like a river of living water through the valley of dry bones that moment by moment brings us back to life. And because of His glory and excellence, He has given us great and precious promises. These are the promises that enable you to share His divine nature and escape the world's corruption caused by human desires. (2 Peter 1:4 NLT) From the bondage of corruption - This does not differ materially from “vanity,” Romans 8:20. It implies that this state is not a willing state, or not a condition of choice, but is one of bondage or servitude (see Romans 7:15-24); and that it is a corrupt, imperfect, perishing condition. It is one that leads to sin, and temptation, and conflict and anxiety. It is a condition often which destroys the peace, mars the happiness, dims the hope, enfeebles the faith, and weakens the love of Christians, and this is called the bondage of corruption. It is also one in which temporal death has dominion, and in the bondage of which, believers as well as unbelievers shall be held. Yet from all this bondage the children of God shall be delivered. (Dr. Albert Barnes) The glorious liberty - Greek, The freedom of the glory of the children of God. This is, (1) “Liberty.” It is freedom from the bondage under which the Christian groans. It will be freedom from sin; from corruption; from evil desires; from calamity; from death. The highest “freedom “in the universe is that which is enjoyed in heaven, where the redeemed are under the sovereignty and government of their king, but where they do that, and that only, which they desire. All is slavery but the service of God; all is bondage but that law which accords with the supreme wish of the soul, and where commands accord with the perfect desires of the heart. (2) this is glorious liberty. It is encompassed with majesty; attended with honor; crowned with splendor. The heavenly world is often described as a state of glory; Note, Romans 2:10. (Dr. Albert Barnes) I don't really understand myself, for I want to do what is right, but I don't do it. Instead, I do what I hate. But if I know that what I am doing is wrong, this shows that I agree that the law is good. So I am not the one doing wrong; it is sin living in me that does it. And I know that nothing good lives in me, that is, in my sinful nature. I want to do what is right, but I can't. I want to do what is good, but I don't. I don't want to do what is wrong, but I do it anyway. But if I do what I don't want to do, I am not really the one doing wrong; it is sin living in me that does it. I have discovered this principle of life—that when I want to do what is right, I inevitably do what is wrong. I love God's law with all my heart. But there is another power within me that is at war with my mind. This power makes me a slave to the sin that is still within me. Oh, what a miserable person I am! Who will free me from this life that is dominated by sin and death? (Romans 7:15-24 NLT) But there will be glory and honor and peace from God for all who do good—for the Jew first and also for the Gentile. (Romans 2:10 NLT) Romans 6:18 - Emancipation Proclamation Being then made free from sin - Ελευθερωθεντες is a term that refers to the manumission of a slave. They were redeemed from the slavery of sin, and became the servants of righteousness. Here is another prosopopoeia: both sin and righteousness are personified: sin can enjoin no good and profitable work; righteousness can require none that is unjust or injurious. (Dr. Adam Clarke) ε?λευθερο?ω eleutheróo?; contracted eleuthero??, fut. eleuthero??so?, from eleútheros (G1658), free. To make free, liberate from the power and punishment of sin, the result of redemption (John 8:32, John 8:36; Romans 6:18, Romans 6:22) (The Complete Word Study Dictionary, Spiros Zodhiates, Th.D., General Editor) and having been freed from sin, you became slaves of righteousness. (NASB) Being then made free from sin, ye became the servants of righteousness. (KJV) Now you are free from your slavery to sin, and you have become slaves to righteous living. (NLT) and having been freed from sin, you became enslaved to righteousness. (NET) We cannot overstate the liberty that is bestowed upon the believer because it is contrasted with the total and complete bondage that is sin! I have often said that sin is like a fishhook, no matter whether you push it through our pull it out, the pain is excruciating! The concept of deliverance from this bondage to a new life in Christ Jesus at some level becomes mind boggling. Yet this is exactly what is being communicated here by the Apostle. In union with Christ we are free to become all that He has designed us to be! Will my flesh continue to strive against this liberty? Yes, but I am no longer obligate to (listen under) obey its voice! Rom 6:18 Being then made free from sin,.... Not from a sinful nature; nor from a corrupt heart; nor from vain thoughts; nor from sinful words; nor from sinful actions altogether; but from the damning power of sin: sin brought all men under a sentence of condemnation; Christ has bore the execution of this sentence in himself for his people; hence, as considered in him, they are free from it; and such as are born again have passed from death to life, and shall never enter into condemnation: likewise, such persons are free from the guilt of sin; men are in a legal sense arraigned for sin, accused of it, and being convicted, are pronounced guilty before God; and awakened souls have a sense of it in themselves; but the blood of Christ sprinkled on their consciences frees them from it; though fresh sins committed bring fresh guilt, which requires the continual application of the blood of Jesus for pardon and cleansing: but what is chiefly designed here is freedom from the servitude of sin, as appears from the context. Now God's elect are not released voluntarily by their former masters; nor is their freedom obtained by their own power and will; but it is of God, Father, Son, and Spirit; and the Gospel is generally the means of it, and happy are those persons who are blessed with it! They are rid of a bad master; are freed from the worst of bondage; will be no more servants, as before; are delivered from the power, and out of the kingdom of darkness; are heirs of heaven, and shall enjoy the glorious liberty of the children of God: and for the time present are become the servants of righteousness; servants to God, whose Gospel they obey; servants to Christ, whose righteousness they submit to; and servants to the law of righteousness, as held forth by Christ; they give up themselves to a course and life of righteousness, in which there are true honour, peace, and pleasure. (Dr. John Gill) Romans 6:07 - Free At Last Rom 6:7 For he that is dead - With Christ. Is freed from the guilt of past, and from the power of present, sin, as dead men from the commands of their former masters. (John Wesley) G1344 δικαιο?ω dikaióo?; contracted dikaio??, fut. dikaio??so?, from díkaios (G1342), just, righteous. To justify. Verbs which end in -óo? generally indicate bringing out that which a person is or that which is desired, but not usually referring to the mode in which the action takes place. In the case of dikaióo?, it means to bring out the fact that a person is righteous. (Word Study-General Editor: Spiros Zodhiates, Th.D) for he who has died is G1344freed from sin. (NASB) For he that is dead is G1344freed from sin. (NASB) For when we died with Christ we were G1344set free from the power of sin. (NLT) (For someone who has died has been G1344freed from sin.) (NET) and through Him everyone who believes is G1344freed from all things, from which you could not be freed through the Law of Moses. (Acts 13:39 NASB) Therefore, dear brothers and sisters, you have no obligation to do what your sinful nature urges you to do. (Romans 8:12 NLT) So then, since Christ suffered physical pain, you must arm yourselves with the same attitude He had, and be ready to suffer, too. For if you have suffered physically for Christ, you have finished with sin. (1 Peter 4:1 NLT) Whom do you choose to believe? This has to be one of the most amazing (and yet either unknown or one that lives in disbelief) verses in Scripture. Why is that so? Because we have not experienced it! The "highway of holiness" (which is Christ Himself) has a ditch on either side. The first it the ditch of arrogance where we say that we can do this-we can live this life of holiness in the power of the flesh. The ditch on the other side of the highway is the ditch of passivity where we wait for the holy lightening bolt to come and change us into super-Christian before we can take another step. What shall we choose? Shall it be deception number one or deception number two? The way in the middle is the "only way!" His name is Jesus, and we must follow Him by faith. We then begin to see that faith and obedience are toes on the same foot. They must step together! We may not feel like we have a new chooser, but indeed we do! I suppose our first confession should be that we really don't want to follow or turn loose of our sinful ways. That becomes our first point of honesty and the place where the Spirit of Holiness begins to change our heart. Can you imaging? All of the power of the universe waiting to help you walk in the light of Christ! We who are dead are now ready to be led in the way everlasting! For he that is dead - This is evidently an expression having a proverbial aspect, designed to illustrate the sentiment just expressed. The Rabbis had an expression similar to this, “When one is dead he is free from commands.” (Grotius.) So says Paul, when a man dies he is exempt from the power and dominion of his master, of him who reigned over him. The Christian had been subject to sin before his conversion. But he has now become dead to it. And as when a servant dies, he ceases to be subject to the control of his master, so the Christian being now dead to sin, on the same principle, is released from the control of his former master, sin. Is Freed - The design of the apostle is not to say that the Christian is perfect, but that sin has ceased to have dominion over him, as a master ceases to have power over a slave when he is dead. That dominion may be broken, so that the Christian may not be a slave to sin, and yet he may be conscious of many failings and of much imperfection; see Romans 7. (Dr. Albert Barnes) Comments are closed.