DEATH TO SIN THROUGH CHRIST - Charles G. Finney - Edited 07/12/2004

DEATH TO SIN THROUGH CHRIST - Charles G. Finney - Edited 07/12/2004

“Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.”-Romans 6:11.

THE connection of this passage will help us to understand its meaning. Near the close of the previous chapter Paul had said, “The law entered that the offence might abound; but where sin abounded, grace did much more abound, that as sin hath reigned unto death, even so might grace reign through righteousness, unto eternal life, by Jesus Christ our Lord.” He speaks here of sin as being a reigning principle or monarch, and of grace also as reigning. Then, in chapter vi., he proceeds, “What shall we say then? Shall we continue in sin that grace may abound? Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.”

You observe here that Paul speaks of the man, the old sinner, as being crucified with Christ, so destroyed by the moral power of the Cross that he who was once a sinner shall no longer serve sin. When he speaks of our being planted or buried with Christ, we must of course understand him as employing figures of speech to teach the great truth that the Gospel redeems the soul from sin. As Christ died for sin, so by a general analogy we die to sin; while, on the other hand, as He rose to a new and infinitely glorious life, so the convert rises to a new and blessed life of purity and holiness.

But recurring particularly to our text, let me say—The language used in our translation would seem to denote that our death to sin is precisely analogous to Christ’s death for sin; but this is not the case. We are dead to sin in the sense that it is no longer to be our master, implying that it has been in power over us. But sin never was in power over Jesus Christ—never was His master. Christ died to abolish its power over us—not to abolish any power of sin over Himself, for it had none. The analogy between Christ’s death in relation to sin and our dying to sin, goes to this extent and no farther: He died for the sake of making an atonement for sin and of creating a moral power that should be effective to kill the love of sin in all hearts; but the Christian dies unto sin in the sense of being divorced from all sympathy with sin and emancipated from its control.

But I must proceed to remark upon the text itself, and shall inquire,

I. What it is to be dead unto sin in the sense of the text?

II. What it [is] to be alive unto God?

III. What it is to reckon ourselves to be dead unto sin, but alive unto God through Jesus Christ our Lord?

IV. What it is to be alive unto God through Jesus Christ?

V. What is implied in the exhortation of our text?

 

I. Being dead to sin must obviously be the opposite of being dead in sin. The latter must undeniably be a state of entire sinfulness--a state in which the soul is dead to all good through the power of sin over it. But right over against this, to be dead to sin, must be to be indifferent to its attractions--beyond the reach of its influence--as fully removed from its influences as the dead are from the objects of sense in this world. As he who is dead in the natural sense, has nothing more to do with earthly things, so he who is dead to sin has nothing to do any more with sin's attractions or with sinning itself.

II. What it is to be alive unto God? To be full of life for Him--to be altogether active and on the alert to do his will; to make our whole lives a perpetual offering to Him, constantly delivering up ourselves to Him and his service that we may glorify his name and subserve his interests.

III. What it is to reckon ourselves dead indeed unto sin*?

The word rendered reckon is sometimes rendered account. Abraham's faith was accounted unto him for righteousness. So in this passage--reckon must mean--believe, esteem yourselves dead indeed unto sin. Account this to be the case. Regard this as truly your relation to sin; you are entirely dead to it; it shall have no more dominion over you.

A careful examination of the passages where this original word is used will show that this is its usual and natural sense. And this gives us the true idea of gospel faith--embracing personally the salvation which is by faith in Jesus Christ. But more of this hereafter.

IV. What is meant by reckoning yourselves alive indeed unto God through Jesus Christ? Plainly this: that you are to expect to be saved by Jesus Christ and to calculate on this salvation as your own. You are to esteem yourself as wholly dead to sin and as consequently brought into life and peace in Christ Jesus.

V. What is implied in the exhortation of our text?

That there is an adequate provision for this expectation, and for realizing these blessings in fact. For if there were no ground for realizing this, the injunction would be most absurd. A precept requiring us to account ourselves dead indeed unto sin and alive unto God, would be utterably untenable if there were no probability of the thing--if no provision were made for our coming into such relations to sin on the one hand and to God through Christ on the other. For if these blessings could not be reasonably expected, there could be no rational ground for the expectation. If it were not reasonable to expect it, then to enjoin us to expect it would be palpably unreasonable. Who does not see that the very injunction implies that there is a foundation laid and adequate provision made for the state required?

What is implied in complying with this injunction?

1. Believing such a thing to be possible. Believing it possible that through Christ we may live in the required manner, that we may avoid sin--desist from sinning--give it up and abandon it altogether, and put it forever away. There can be no such thing as an intelligent compliance with this precept except as there shall underlie it this belief in its practicability.

2. That the mind regards the state required as a practicable one--not merely as true in theory--not merely as good philosophy--but as actually made practicable by adequate grace, adapted to the laws of mind and to the actual moral condition of lost men.

3. That we cease from all expectation of attaining this state of ourselves, and by our own independent, unaided efforts. There is no beginning to receive by grace till we renounce all expectation of attaining by natural works. It is only when empty of self that we begin to be filled of Christ.

4. A present willingness to be saved from sin. We must actually renounce all sin as such--that is, renounce sin because it is sin and for what it is. This position the mind must take: I can have nothing more to do with sinning--for God hates sin and I am to live henceforth and forever to please and glorify Him. My soul is committed with its strength of purpose to this pleasing of God and doing his will.

5. It implies also an entire committal of your whole case to Jesus Christ, not only for present but for all future salvation from sin. This is absolutely essential. It must always be the vital step--the cardinal act in this great work of salvation from sin.

6. It implies also the foreclosing of the mind against temptation, in such a sense that the mind truly expects to live a life purely devoted to God. This is the same sort of foreclosing of the mind as takes place under a faithful marriage contract. The Bible everywhere keeps this figure prominent. Christians are represented as the bride of Christ. They stand in a relation to Him, which is closely analogous to that of a bride to her husband. Hence when they commit their whole hearts to him, reposing their affections in Him and trusting Him for all good, their hearts are strongly foreclosed against temptation. We see the principle here involved, illustrated in the merely human relation. When parties are solemnly betrothed in mutual honest fidelity, there is no longer any thought of letting the eye rove or the heart go abroad for a fresh object of interest and love. The heart is fixed--willingly and by blighted [sic.] faith fixed, and this fact shuts out the power of temptation almost entirely. It renders it comparatively an easy matter to keep the heart safely above the influence of temptation to apostasy. Before the sacred vows are taken, individuals may be excused for looking round and making any observations, or enquiries: but never after the solemn vow is made. After the parties have become one by vow of marriage, never to be broken, there is to be no more question as to a better choice--no further thought about changing the relation or withdrawing the heart's affections. No wavering is admissible now; the pledge is made for everlasting faithfulness, settled once and forever! This is God's own illustration, and surely none need be more apt, or more forcible. It shows how the Christian should look upon sin and upon all temptation to sin. He must say, Away from my heart for ever! I am married to Jesus Christ; how then can I look after other lovers? My mind is forever settled. It rests in the deep repose of one whose affections are plighted and fixed--to rove no more! Sin? I can think of yielding to its seductions no longer. I cannot entertain the question for a moment. I can have nothing to do with sinning. My mind is settled--the question forever fore closed, and I can no more admit the temptation to small sins than to great sins--no more consent to give my heart to worldly idols than to commit murder! I did not enter upon religion as upon an experiment, to see how I might like it--no more than a wife or husband take on themselves the marriage vow as an experiment. No; my whole soul has committed itself to Jesus Christ with as much expectation of being faithful forever as the most faithful husband and wife have of fulfilling their vows in all fidelity till death shall part them.

Christians in this state of mind no more expect to commit small sins than great sins. Hating all sin for its own sake and for its hatefulness to Christ, any sin however small is to them as murder. Hence if the heart is ever afterwards seduced and overcome by temptation, it is altogether contrary to their expectation and purpose; it was not embraced in their plan by any means, but was distinctly excluded; it was not deliberately indulged aforetime, but broke on them unexpectedly through the vantage ground of old habits or associations.

Again, the state of mind in question implies that the Christian knows where his great strength lies. He knows it does not lie in works of fasting, giving alms, making prayers, doing public duties or private duties--nothing of this sort--not even in resolutions or any self-originated efforts, but only in Christ received by faith. He no more expects spiritual life of himself apart from Christ, than a man in his senses would expect to fly by swinging his arms in the air. Deep in his soul lies the conviction that his whole strength lies in Christ alone.

When men are so enlightened as truly to apprehend this subject, then to expect less than this from Jesus Christ as the result of committing the whole soul to Him for full salvation, is virtually to reject Him as a revealed Savior. It does not honor Him for what He is; it does not honor the revelations He has made of Himself in his word by accepting Him as there presented. For consider what is the first element of this salvation? Not being saved from hell, but being saved from sin. Salvation from punishment is quite a secondary thing, in every sense. It is only a result of being saved from sin, and not the prime element in the gospel salvation. Why was the infant Messiah to be called Jesus? Because He should save his people from their sins. And does the Bible anywhere teach any other or different view from this?

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