14. We present a higher doctrine--the Gospel. The Gospel teaches first how sin in ourselves is, through Christ, slain and buried. Thus we obtain a good conscience, a conscience hating and opposing sin, and become obedient to another power. Being delivered from sin we would serve G.o.d and exert ourselves to do his pleasure, even though no fear, punishment, judge or executioner existed.

With this point accepted--with the settlement of this minor subject of controversy as to how we are delivered from sin and attain to truly good works, we unite once more on the fundamental principle that good is to be done and evil avoided. Therefore, we immediately conclude: Since we are free from sin and converted to G.o.d, we must in obedience to him do good and live no more in sin.

15. Thus does Paul make use of the Law, and of human reason so far as it is able to interpret the Law, to resist them who speak falsely and pervert the right doctrine. Evidently, then, the doctrine of the Gospel does not oppose the doctrine of good works, but transcends it.

For it reveals the source and inspiration of good works--not human reason, not human ability, but the grace and power of the Holy Spirit. Now Paul deduces the point:

"For as ye presented [yielded] your members as servants to uncleanness and to iniquity unto iniquity, even so now present [yield] your members as servants to righteousness unto sanctification [holiness]."

BODY NOT TO SERVE SIN.

16. Even reason teaches that, being no more subject to sin and unrighteousness, you are no longer to serve them with your body and members--your whole physical life. And further, having yielded yourselves to obey G.o.d and righteousness, you are in duty bound to serve them with body and life. To put it concisely and clearly, Let him who formerly was evil and lived contrary to his own conscience and to G.o.d's will, now become G.o.dly and serve the Lord with a good conscience. Or, as Paul says, "Let him that stole steal no more," Eph 4, 28.

17. Formerly, he tells them, their members--eyes, ears, mouth, hands, feet--even the whole body, served uncleanness. For "vice" he uses this term "uncleanness," readily intelligible to reason and inclusive of all forms of sin. "You permitted your members to serve unrighteousness," he would say, "and devoted them to every sort of unholy life, every wicked work, committing one iniquity after another and exercising all manner of villainy that can be named. Now reverse the order. Reasoning according to your own logic: while before you willingly witnessed, heard and uttered things shameful and unchaste, and sought lewdness, lending your bodies to it, let impurity now be distressing to your sight and hearing; let the body flee from it; be pure in words and works. All the members of the body, all its functions, are to be devoted to righteousness."

Thus your members, your whole bodies, are to become holy--to be G.o.d's own--and given over solely to his service. The longer and the more ardently they serve, the more cheerfully will they honor and obey G.o.d, being devoted to all that is divine, praiseworthy, honorable and virtuous. The instructions G.o.d has written upon your own heart would teach you this principle, even were there no Word of G.o.d. It is useless for you to protest: "Yes, but you have taught that good works do not save," for that doctrine is not inconsistent, but beyond your understanding. Indeed, it is the true light whereby you may fulfill the teachings of reason.

"For when ye were servants of sin, ye were free in regard of [free from] righteousness."

18. All these expressions Paul uses "after the manner of men,"

adapting them from the laws and customs of the times concerning slavery, service and freedom. Then servants were bondmen, purchased by their masters, with whom they must abide until set at liberty by those owners, or otherwise freed. His allusion to a former service of unrighteousness and a present service of righteousness implies two conditions of servitude and consequently two conditions of freedom.

He who serves sin, the apostle teaches, is free from righteousness; that is, he is captive under sin, unable to attain to righteousness and to do righteous works. Even reason can comprehend the principle that he is free who does not serve--who is not servant. Again, servants of righteousness means service and obedience to righteousness, and freedom from sin.

FRUITS OF TWO KINDS OF SERVICE.

Paul now puts the matter a little differently, contrasting the experience of the Romans in the two forms of service. He leaves it with them to determine which has been productive of benefit and which of injury, and to choose accordingly as to future service and obedience.

"What fruit then had ye at that time in the things whereof ye are now ashamed? for the end of those things is death. But now being made free from sin and become servants to G.o.d, ye have your fruit unto sanctification [holiness], and the end eternal life."

19. Rather recall your manner of life when you were free from righteousness and obeyed only the urgings and enticements of sin.

What pleasure or gain had you in it? None, except that for which you are now ashamed. Further, had you remained in it you would at last have found death. Only these two grand results--shame and death.

Nothing better have you earned in its service. Munificent reward indeed for him who, choosing freedom from righteousness, lives to his own pleasure. He is deceived into thinking he has chosen a highly desirable life, for it gratifies the fleshly desires, and he thinks to go unpunished.

But gratification is succeeded by two severe punishments: First, shame--confession of disgrace before G.o.d and the world. Thus Adam and Eve in Paradise, when they chose to violate G.o.d's command and, enticed by the devil, followed their desire for a forbidden thing, were made to feel the disgrace of their sin; they were in their hearts ashamed to appear in the presence of G.o.d. The other and added punishment is eternal death and the fires of h.e.l.l, into which also fell our first parents.

20. Is it not better, then, to be free from the service of sin and to serve righteousness? So doing, you would never suffer shame nor injury but would receive a double blessing: First, a clear conscience before G.o.d and all creatures, proof in itself that you live a holy life and belong to G.o.d; second and chief, the rich and incorruptible reward of eternal life.

21. In all these observations Paul is still speaking after the manner of men; in a way comprehended and accepted by reason, even without knowledge of Christ. It is universally true in the world that evil-doers--thieves, murderers and the like--are punished in addition to the public disgrace they feel. Similarly, they who do good receive, in addition to the honor of men, all manner of happy reward.

"For the wages of sin is death; but the free gift of G.o.d is eternal life in Christ Jesus our Lord."

22. It seems a strange saying, that evil-doers are to receive wages, seemingly implying right and deserving action on their part.

Ordinarily the term "wages" signifies a good reward, given to those who acquit themselves righteously and bravely. Paul uses the word to discomfit them who pervert his teaching. For they say, "Ah, Paul preaches of grace alone, yet he promises wages to sin." "Yes," Paul would respond, "boast as you will, you will receive a reward--death and h.e.l.l-fire. You must confidently expect it if you interpret the Gospel to teach that G.o.d shall reward you who serve sin." With the convincing words of the text, Paul would undeceive those who advocate, or suffer themselves to believe, that man can serve G.o.d in sin and can receive a happy reward. He chooses words familiar to them. "Yes, if, as you maintain, wages must be the reward of every service, you will of course receive yours--death and h.e.l.l. These any may have who desire them and regard them precious."

23. Paul says further, "The free gift of G.o.d is eternal life."

Observe his choice of words. He does not here use the term "wages,"

because he has previously taught that eternal life is not the reward of our works, but is given of pure grace, through faith and for Christ's sake. So he speaks of it as a "free gift of G.o.d, through Christ Jesus our Lord." The soul possessing eternal life is furnished with power to crush the serpent's head, and none can deprive him of his priceless blessing. He has also power to avoid sin and to constantly crucify his flesh. These are things not to be effected by any law, any human ability; faith is requisite. Through faith we are incorporated into Christ and planted with him in the death of sin, unto eternal life and truly good works.

_Eighth Sunday After Trinity_

Text: Romans 8, 12-17.

12 So then, brethren, we are debtors, not to the flesh, to live after the flesh: 13 for if ye live after the flesh, ye must die; but if by the Spirit ye put to death the deeds of the body, ye shall live. 14 For as many as are led by the Spirit of G.o.d, these are sons of G.o.d.

15 For ye received not the spirit of bondage again unto fear; but ye received the spirit of adoption, whereby we cry, Abba, Father. 16 The Spirit himself beareth witness with our spirit, that we are children of G.o.d: 17 and if children, then heirs; heirs of G.o.d, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified with him.

LIVING IN THE SPIRIT AS G.o.d'S CHILDREN.

1. This text, like the preceding one, is an exhortation to Christian life and works. The language employed, however, is of different construction. The hateful machinations of the devil, by which he produces so much disaster in the world, make it necessary to urge this exhortation in many different forms upon those who have become Christians. For when G.o.d out of grace, without any merit on our part, bestows upon us the forgiveness of sins which we ourselves are unable to buy or acquire, the devil instigates men at once to conclude and exclaim: Oh, in that case we need no longer do good! Whenever, therefore, the apostle speaks of the doctrine of faith, he is obliged continually to maintain that grace implies nothing of that kind. For our sins are not forgiven with the design that we should continue to commit sin, but that we should cease from it. Otherwise it would more justly be called, not forgiveness of sin but permission to sin.

2. It is a shameful perversion of the salutary doctrine of the Gospel and great and d.a.m.nable ingrat.i.tude for the unfathomable grace and salvation received, to be unwilling to do good. For we ought in fact to be impelled by this very grace to do, with all diligence and to the utmost of our knowledge and ability, everything that is good and well-pleasing to G.o.d, to the praise and glory of his name.

3. Of this Paul reminds and admonishes us here, in plain and simple but earnest and important words, in which he points out to us how much we owe to G.o.d for that which we have received from him, and what injury we shall suffer if we do not value it as we should, and act accordingly. He says:

"We are debtors, not to the flesh, to live after the flesh."

4. Because we have been redeemed from the condemnation we deserved by our sins, and now have eternal life through the Spirit of Christ dwelling in us (he speaks of this in the preceding verses), therefore we are debtors to live after the Spirit and obey G.o.d. This Paul declares also in the text for last Sunday: "Now being made free from sin and become servants to G.o.d, ye have your fruit unto sanctification." Rom 6, 22. Therefore, he says, ye are debtors; your new calling, station, and nature require of you that, since ye have become Christians and have the Holy Spirit, ye should live as the Holy Spirit directs and teaches. It is not left to your own caprice to do or to leave undone. If ye desire to glory in the possession of grace and the Holy Spirit, ye must confess yourselves debtors to live, not after the flesh, the only desire of which is to continue in sin, but after the Spirit; the Spirit shows you that, having been baptized and redeemed from sin, ye must turn from sin to the new life of righteousness and not from that new life to sin.

"For if ye live after the flesh, ye must die."

5. Here judgment is plainly and tersely p.r.o.nounced on the pretensions of those foolish people who seek to make the freedom of grace a pretext for giving license to the flesh. The apostle speaks these words that he may deter them from presumption, lest in place of the life and grace in which they pride themselves, they bring upon themselves again eternal wrath and death. It would be utterly inconsistent in you who are now saved and freed from eternal death to desire henceforth to live after the flesh. For if ye do that, ye need not imagine that ye shall retain eternal life; ye will be subject to death and condemned to h.e.l.l. For ye know that it was solely because of your sins that ye lay under the wrath of G.o.d and had incurred death, and that it was because ye lived after the flesh that ye deserved condemnation. Most a.s.suredly Christ has not died for those who are determined to remain in their sins; he has died that he might rescue from their sins those who would gladly be released but cannot liberate themselves.

6. Therefore, let him that is a Christian take care not to be guilty of such nonsense as to say: I am free from the Law, therefore I may do as I please. Rather let him say and do the contrary. Let him, because he is a Christian, fear and shun sin, lest he fall from his freedom into his former state of bondage to sin under the Law and G.o.d's wrath; or lest the life, begun in G.o.d, lapse again into death.

For here stands the express declaration, "If ye live after the flesh, ye must die;" as if the apostle meant: It will not avail you that ye have heard the Gospel, that ye boast of Christ, that ye receive the sacraments, so long as ye do not, through the faith and Holy Spirit received, subdue your sinful l.u.s.ts, your unG.o.dliness and impiety, your avarice, malice, pride, hatred, envy and the like.

7. For the meaning of "living after the flesh" has been repeatedly stated and is readily understood. It includes not only the gross, sensual l.u.s.t of fornication or other uncleanness, but everything man has inherited by his natural birth; not only the physical body, but also the soul and all the faculties of our nature, both mental and corporal--our reason, will and senses--which are by nature without the Spirit and are not regulated by G.o.d's Word. It includes particularly those things which the reason is not inclined to regard as sin; for instance, living in unbelief, idolatry, contempt of G.o.d's Word, presumption and dependence on our own wisdom and strength, our own honor, and the like. Everything of this nature must be shunned by Christians (who have the Holy Spirit and are hence able to judge what is carnal) as a fatal poison which produces death and d.a.m.nation.

PUTTING TO DEATH SIN.

"But if by the Spirit ye put to death the deeds of the body, ye shall live."

8. Here the apostle confesses that even in the Christian there is a remnant of the flesh, that must be put to death--all manner of temptation and l.u.s.ts in opposition to G.o.d's commandments. These are active in the flesh and prompt to sin. They are here called the "deeds of the body." Of this nature are thoughts of unbelief and distrust, carnal security and presumption instead of the fear of G.o.d, coldness and indolence with respect to G.o.d's Word and prayer, impatience and murmurings under suffering, anger and vindictiveness or envy and hatred against our neighbor, avarice, unchast.i.ty and the like. Such inclinations as these dwell in flesh and blood and cease not to move and tempt man. Yea, because of human infirmity they at times overtake him when he is not careful enough about transgression.

They will certainly overpower him unless he resolutely opposes them and, as here stated, "puts to death the deeds of the body." To do this means a severe struggle, a battle, which never abates nor ceases so long as we live. The Christian dare never become slothful or negligent in this matter. He must arouse himself through the Spirit so as not to give place to the flesh. He must constantly put to death the flesh lest he himself be put to death by it. The apostle declares, "If ye live after the flesh, ye must die," and again comforts us, "If by the Spirit ye put to death [mortify] the deeds of the body, ye shall live." For the Christian receives the gift of the Holy Spirit that he may become willing and able to mortify these sinful l.u.s.ts.

9. This mortifying of sin through the Spirit is accomplished on this wise: Man recognizes his sin and infirmity, at once repents, remembers G.o.d's Word, and, through faith in the forgiveness of sins, strengthens himself against sin, and so resists it that he does not consent to it nor permit it to come to deeds.

10. This const.i.tutes the difference between those who are Christians and sanctified and those who are without faith and the Holy Spirit or who grieve and lose the Spirit. For although believers, as well as unbelievers, are not wholly free from the sinful l.u.s.ts of the flesh, they yet remain in repentance and the fear of G.o.d; they hold fast to the belief that their sins are forgiven, for Christ's sake, because they do not yield to them but resist them. Therefore they continue under forgiveness, and their remaining infirmity is not fatal nor d.a.m.ning to them as it is to those who, without repentance and faith, go on in carnal security and purposely follow their evil l.u.s.ts against their own conscience; who thus cast away from themselves both faith and the Holy Spirit.

11. So Paul admonishes the Christians to remember what they have received, and whereunto they are called. Having received the forgiveness of sins and the Holy Spirit, they are to be careful not to lose these again; they must use them in contending against the sinful l.u.s.ts of the flesh. They are to comfort themselves with the fact that they have the Holy Spirit, that is, have help and strength by means of which they can resist and mortify sin. These things are impossible to those who have not faith. Therefore Paul declares further:

"For as many as are led by the Spirit of G.o.d, these are the sons of G.o.d."

12. Like ourselves, Paul had to deal with two cla.s.ses of people, the true and the false Christians. There is not so much danger from the adversaries of the doctrine; for instance, from popery: their opposition is so open that we can readily beware of them. But since the devil sows even among us his seed--they are called Christians and boast of the Gospel--it behooves us to take heed, not to the mouth, but to the works, of those who claim to be Christians. Not what they say, but what they do, is the question. It is easy enough to boast of G.o.d and of Christ and of the Spirit. But whether such boasting has any foundation or not, depends on whether or not the Spirit so works and rules in one as to subdue and mortify sin. For where the Spirit is, there a.s.suredly the Spirit is not idle nor powerless. He proves his presence by ruling and directing man and prevailing on man to obey and follow his promptings. Such a man has the comfort that he is a child of G.o.d, and that G.o.d so reigns and works in him that he is not subject to death; he has life.