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PaulWest
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Dallas, Texas

 Re: Death and Holiness

Brothers and Sisters on SI,

God has been pressing upon me the need for absolute obedience in my life. The only way to grow in grace and wisdom is to obey the Lord in all matters and die to (mortify) all known sin. Obeying God when it's merely convenient will not do. Mark my words: There is no substitution or alternative to immediate obedience in our walk with Jesus Christ. I propose that if one desires to grow in the Lord and experience a greater measure of the Spirit's presence in one's life and ministry, then one must obey His voice at all costs. Anyone can accumulate knowledge and academics; the "smartest" people alive today in terms of astrophysics and philiosophy are unbelievers. The "wealthiest" people are of the unbelieving camp as well. Hence, I am talking about more than mere intelligence and riches - there is something incomparably deeper and infinitely more precious God offers those who are trusting and obeying and dying daily. This "something" surpasses man's understanding, and if our regenerated spirits are not seeking a greater daily measure of this glorious bestowal of God, something is amiss.

It's not easy, this quest! God's Spirit and your flesh are sworn enemies, and when God speaks, the flesh naturally rebels. This gives rise to bloody battles, and many would-be soldiers have been cut down by the swashbuckling techniques of hell. Go and look back at each one of your own defeats in the past: You will find each failure was unequivocally due to a lack of obedience in heeding the Spirit's repeated exhortations.

The truth is, God is dealing with a hidden killer harbored within each of our bodies - sin. When we refuse God access to the location of the fugitive, the killer goes into hiding. We may live for months and months with no visible sighting of the killer. We soon grow complacent and lazy in our pursuing the things of God, and our undisciplined mind drifts into the dark shadows where the forgotten killer lurks. How many of us have gotten our throats slit in these gloomy shadows?

If we were obeying God in all directions and fore-commands, our throats would have never been slit. God, since the time of our conversion, has been beckoning us to give up the killer's rights. Yet we hold the murderer in a form of spiritual amnesty. God is pleading with us to hand him over for crucifixion, yet many refuse - and for multiple reasons - to relinquish this convicted felon over to the hammer and nails.

Why do you not deliever this killer over to the Authority? Has the liar promised you pleasure, a share in his spoils if you continue to conceal his identity? No doubt you have found he keeps his promises! Sin's delicacies are indeed sweet! Stolen water quickly quenches the flesh's thrist. Have you been hearkening unto the voice: "If you turn me in, I'll only escape with a sharper knife"? This may be, but only if you help him escape. If you aid and abet his release, he will surely show his gratitude - with a brutal knife in your back that very same hour! He is vicious, wicked, crooked...and he lives within you.

The only way to subdue this villian is through obedience to the Word of God. Your obedience allows God to raid his habitation. God calls us to surrender our personal domains, our private jurisdictions, for there are terrorists in the camps! How many acts of spiritual genocide will it take until we come to our senses and deliver these indicted criminals over to Absolute Justice?

Saints, we must hearken unto the Word of God with immediate obedience! We must hunt down and hand over these evasive terrorists to God for swift execution. There is no other way to enter the Kingdom of Heaven but through spiritual violence and bloodshed.

Are you prepared to get violent? Welcome to the business of mortification! From now until your spirit leaves its corrupted clay tabernacle, you must be occupied with keeping diligent watch over and systematically destroying all known sin in your members. Any christless uprisings within the tabernalce must be foiled and then terminated, before they hatch into defilements. God will not kill these rebels if the temple priest does not first trap them and lay them them upon the altar; you can't stop temptations from approaching, but you can keep them from infiltrating. They must be arrested at the gates, bound and gagged, and then we can expect the fire of God to consume them. Oh, precious saints, we must learn to walk in the Spirit. We must learn to trust and obey and always look to Jesus Christ whilst coveting humility and daily self-denial.

For there is no other way to heaven, but through death and holiness.

Brother Paul


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Paul Frederick West

 2006/9/3 9:20Profile
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 Mortification

Just wanted to bring this back up again.


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Mike Balog

 2006/9/3 22:31Profile
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 Re: Mortification

"The Holy Spirit and our new nature are given to us to oppose sin and lust (Gal. 5:17; 2 Pet. 1:4).

"It is our participation in the divine nature that gives us an escape from the pollutions that are in the world thorugh lust. We need to emply the Holy Spirit and our new nature in this battle for our souls. If we neglect to make use of what we have received, God may justly hold His hand from giving us more.

(* PW - I have found this last principle to be most true)

"His graces and gifts have been bestowed upon us to use, exercise, and get benefit from. If we do not seek daily to [b]mortify[/b] sin, we sin against the goodness, kindness, wisdom, grace, and love of God, Who has given us the weapons of our warfare."

- From "The Mortification of Sin" by Rev. John Owen.


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Paul Frederick West

 2006/9/4 7:19Profile
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 Re:

PaulWest on 2006/9/2 15:46:31 posted:

Quote:
Brother, I hope you can agree that we have a responsibility to walk in the Spirit and mortify indwelling sin daily, and that it is our business to do it in the Spirit through faith. Since God has slain indwelling sin, according to Rom. 6:6, could it not be proposed that we are now "without sin" if someone confuses your line of reasoning?



You are missing my point. My point is that the deeds of the old man and of the flesh are daily dealt with by my cooperation with the Spirit of God. It is never will-power. But the 'old man' is a different entity and if the 'old man' and indwelling sin are synonyms then it is important to see that God deals with the 'old man' without any assistance our our part, AND 'once for all'.

Quote:
Since God has slain indwelling sin, according to Rom. 6:6, could it not be proposed that we are now "without sin" if someone confuses your line of reasoning?

Has God not 'slain indwelling sin' according to Romans 6:6? As far as I am aware the phrase 'without sin' only appears in three places:John 8:7 (KJVS) So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her.
Heb. 4:15 (KJVS) For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.
Heb. 9:28 (KJVS) So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation. ..and it is plain that the only one who could ever be described as 'without sin'.

However the phrase 'free from sin' is only used twice but it is used of men and women. Perhaps the third verse in this list makes the connection...Rom. 6:18 (KJVS) Being then made free from sin, ye became the servants of righteousness.
Rom. 6:22 (KJVS) But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.
Rom. 8:2 (KJVS) For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.

To be 'without sin' is not a biblical description of human beings but under certain conditions 'free from sin' is a biblical description of men and women.


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Ron Bailey

 2006/9/4 12:09Profile
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 Re: Peanut gallery

Quote:
But the 'old man' is a different entity and if the 'old man' and indwelling sin are synonyms then it is important to see that God deals with the 'old man' without any assistance our our part, AND 'once for all'.



A lot of times reading through these things it seems there is a case of 'almost saying the same thing', which I am finding somewhat here between what Ron is bringing forth and Paul.

But Ron, could you elaborate a bit more on the above out take? I am sensing a dichotomy, a distinguishing between the 'Old man' and the flesh. If my reasoning is close, the one being the former, the 'old man' as in [i]past tense[/i], no longer, dead ... replaced if I might couch it that way. And the flesh, this confine that we are ... trapped in, along with it's squirming and delights taken from it or at least this being the ongoing struggle. Am thinking primarily of;

So then with the mind I myself serve the law of God; [u]but with the flesh the law of sin[/u]. Rom 7:25

To get myself in even more trouble, it is what the flesh does, what it desires, holding to that 'law'. The great "if" coming about elsewhere ...

"[i][b]If[/b][/i] we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.

"[i][b]If[/b][/i] ye live after the flesh, ye shall die:

"but [i][b]if[/b][/i] ye through the Spirit do mortify the deeds of the body, ye shall live.

And so on. This last one perhaps drawing out the point of saying the 'same thing', namely;

[b]ye .... through the Spirit[/b], the collaborative effort.


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Mike Balog

 2006/9/4 12:59Profile
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 Re:

Quote:
A lot of times reading through these things it seems there is a case of 'almost saying the same thing', which I am finding somewhat here between what Ron is bringing forth and Paul.

Mike,
This all has to do with the issue which is being discussed in some other threads. It is the difference between Sin and sins. Most evangelicals, but not Finney, have held that the condition of man needed 'a double cure, cleanse me from its guilt and power'. Sins, as individual transgressions of God's will can be forgiven, cleansed, atoned, and all this was the experience of the saints of the OT. Paul describes the multi-faceted blessings of justification in Roman 4 under the heading 'what did Abraham discover?. Guilt, is basically, blame-worthiness. It is not a feeling but a judicial statement. Justification by faith is the process whereby Christ's righteousness is imputed (reckoned) to my account. As a result of God's declaring me to be righteous there is literally 'no condemnation'; the sentence is not carried out. I walk from the court a free man and with no criminal record.

When we move into Romans 6 something else surfaces. Paul has described the 'blessednesses' of Abraham and David and all who rely utterly upon the God who raised Jesus from the dead. This being the God who gave him up for our offences and whose raising was positive proof that God had accepted his sacrifice. By this 'sins' have been dealt with and can be dealt with in the future....“if any man sin, we have an advocate with the Father, Jesus Christ the righteous: And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.”
(1John 2:1-2 KJVS) The one death is the propitiation (price paid) and 'if' (not "when") no further sacrifice is needed because the 'once-for-all' payment has been made. Justice divine is satisfied. I must come again and again in faith, but the Advocate still pleads by case on the basis of His death on Calvary.

That is the foundation but Roman 6 has more to say. In fact, "much more".Rom. 5:9 [u]Much more[/u] then, being now justified by his blood, we shall be saved from wrath through him.

Rom. 5:10 For if, when we were enemies, we were reconciled to God by the death of his Son, [u]much more[/u], being reconciled, we shall be saved by his life.

Rom. 5:15 But not as the offence, so also is the free gift. For if through the offence of one many be dead, [u]much more[/u] the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.

Rom. 5:17 For if by one man’s offence death reigned by one; [u]much more[/u] they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) This is the 'much more' of the New Covenant. It is the portion of those who have experienced "the love of God shed abroad in their hearts by the Holy Spirit".

Romans 5 then leads naturally into the topic we are discussing on another thread. The 'power of Sin'. We are no longer talking about infringements to a legal code but Paul reveals that we have a far more dangerous enemy. Something that he calls "The Sin" took advantage of Adam's transgression and 'entered' the world. If you have access to a Youngs Literal Translation of Romans 5:12ff please check it out. We discover that something happened to our race that brought the whole race into bondage and established another king over us. No amount of forgiveness, cleansing or atonement will deal with this tyrant. But Christ has taken it on for our race.

The verses between Rom 5:12-21 make constant reference to 'one'. In fact, there are two 'ones' but not 'two' if you understand my meaning. I would recommend that folks wanting to see the impact of this print out Rom 5:12-21 and circle every time the word one is used or implied. It begins with the statement that it was “...through one man sin entered the world, and death through sin,”
(Rom 5:12 NKJV) The word 'through' is 'dia'. Adam's transgression was the route by which an alien power entered the world. Eve's transgression which was earlier than Adam's did not do this but Adam's transgression did. There was something unique in the nature of what Adam did. Paul tells us that not only did Sin enter through Adam's transgression but that Death came in by the same route. Adam's one disobedience opened up the human race to an invasion by something (in fact as it is personified we might even say 'someone') call Sin. This all happened in Adam. A new entity came into being; humankind was invaded by an alien spirit, a devilish dynamic. This enemy spirit is locked into confrontation with God and it has its seat in human beings.

God has never let this spirit loose in all its full malevolence other than at Calvary where it was seen to be bent on the destruction of God Himself. What remedy can there be for this monster? Christ's death was multi-faceted. It represented not only the full penal judgement of God upon all sins but it took hold of this thing called Sin that became the human condition at Adam's disobedience. Having spoken constantly of the effects of Adam's action in Romans 5 when we get to Romans 6 Paul says he 'knows' something“knowing this, that our old man has been crucified with [him], that the body of sin might be annulled, that we should no longer serve sin.”
(Rom 6:6 DRBY)
Greek has many words for 'old' but the 'old man' of Rom. 6:6 Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.

Eph. 4:22 That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;

Col. 3:9 Lie not one to another, seeing that ye have put off the old man with his deeds; ... is "palaios". This is the word we get 'paleontology' from. It might be translated 'our ancient man'. This is a fascinating and illuminating description. 'man' is singular but the possessive pronoun in plural. In the Romans 6 revelation is not 'the old man', nor 'our old men'. Apparently this is an 'old man' we have in common. It is the man that Adam became as a result of his transgression. It is man with a usurper on the throne. It is the race under the wrong head. It is the Sin-entity of the human race and the Satanic counterfeit to the New Man. It is 'the body of Sin' as distinct from the 'body of Christ'. This monster was gripped in Christ's baptism on Calvary and taken down into death with Him; this was the death of Death.

The man or woman who is baptized into Christ's death has already experienced this 'death of the ancient man'. We DO NO T die to the 'old man'. In Christ he has already been crucified. All that I need is to be united to Christ in a baptism into His death.

The reason I am so pedantic about these things is because I am a 'pastor' and I have watched people battling with 'the old man' for years. They try to crucify him, they try to starve him, they try to mortify him (our theme). None of it can possibly help. One of the tragedies of modern translations is that they persistently change this particular phrase;"For we know that our old self was crucified with him" = NIV
"knowing this, that our (A)old self was (B)crucified with Him" - NASV
"Our old way of life was nailed to the cross with Christ" - The Message
"Our old sinful selves were crucified with Christ" - New Living Translation
"We know that our old self[a] was crucified with him" - ESVIf I were a conspiracy theorist this is a verse I would concentrate on! 'the self' is is psychological concept and has no biblical basis. Is a 'new self' likely to be an improvement on 'the old self'. It breaks the continuity of contrast with the New Man and buries a vital truth. What Adam 'created' by his transgression was brought to an end in Christ at Calvary.

This happened at Calvary. I do not need to 'experience' it. It is part of the nature of the Christ who is revealed in me by His Spirit. The life which the Spirit brings is a life which has already passed through Calvary and finished off the ancient man. I do not need an 'experience' of resurrection or being seated in the heavenly places either; the life I have received has these as its testimony. The 'genes' that I receive in Christ have 'the death of the ancient man' and 'the resurrection to new life' and the 'being seated in heavenly places'... the 'genes' have all that already. I do not need to 'die to sin'. He 'died to sin, once' (Rom 6:10) If I asked the life in me to give its testimony it would say "I took the ancient man into death. I died to Sin, once. I am living unto God."

Now there is a continuing battle that I am part of, but it is not with the 'ancient man'. That battle was fought and won at Calvary.

my apologies, far to long...


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Ron Bailey

 2006/9/4 15:59Profile
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 Re: Ancient man

My! Dear Ron, no apologies necessary.

For all that I have gleaned through these things here and by way of books, what have you, I surely must have missed this if it was ever brought to light before. This is a tremendous thought! Amazing how changing (poor word there), translating this;

Quote:
"palaios". This is the word we get 'paleontology' from. It might be translated 'our ancient man'. This is a fascinating and illuminating description.



Grand understatement! This bowled me over, what a revelation, had never entertained the thought. It goes without saying that this is almost a subconscious understanding out there that the 'old man' is 'us' ...'personaly'. Like your extraction there much better, the tie with 'self'.

Can see I might tie myself into a pretzel if I am not careful here. Still need to chew on this a bit more...
Quote:
The reason I am so pedantic about these things is because I am a 'pastor' and I have watched people battling with 'the old man' for years. They try to crucify him, they try to starve him, they try to mortify him (our theme). None of it can possibly help.


The King is dead! :-) (Ancient King that is)
Quote:
Now there is a continuing battle that I am part of, but it is not with the 'ancient man'.


Anticipating this and have an idea along with a flood of scriptures coming to mind but will wait.

There is a couple of things that have never quite sat right in my understanding and have left them just suspended. One is the idea of 'original sin' as it is termed and the other was this in regards to the 'Old man' or even 'Old nature', always felt a hesitation there and they seem very teamed together. Am getting a bit ahead of myself, but this is going a long towards fleshing it out.


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Mike Balog

 2006/9/4 19:55Profile
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 Re:

I've learned yet another thing from Brother Ron. Thank you! I totally agree with Mike - what a tremendous post! I'm going to print it out for further study purposes. The Ancient Man. Paleontology. Incredible! Brother, it would be an great honor and privilege to sit under your teachings as a pastor.

Quote:
I have watched people battling with 'the old man' for years. They try to crucify him, they try to starve him, they try to mortify him (our theme). None of it can possibly help.



Ron, though the 'old man' is indeed slain with Christ, I know you agree we must still mortify sin (call it the 'deeds of the flesh' if you wish). Brother, I say this with love, but I think we can get too hung up on our theology and knowledge and unduly complicate things and obfuscate that which babes can clearly see in the Spirit without semantics. I understand you, and agree with everything you've said, and greatly appreciate your objections and corrections, but I feel the life will be sucked right out of this thread if we continue in such a manner. There's no contention on my part, never was; I admit, there have been times where I've interchanged 'old man' with 'indwelling sin' and 'sin' with 'sinful nature', and now see that this may have been less than accurate, especially when I've used such terms in reference to the "deeds of the flesh" - which, in my book, is sin anyhow. Hence, the 'Mortification of Sin'. I am sorry to have gotten your pastor radar up through a false alarm (though it seems to have been Owen's usage of 'indwelling sin' that tripped your wire). I feel like we're going around in circles!

Now, just to reiterate what Owen says: "[i]Indwelling sin[/i] always abides while we are in this world; therefore, there is always a need for it to be mortified."

Quote:
I am a 'pastor' and I have watched people battling with 'the old man' for years.



Ron, in all respect, how do you know they were not battling unmortified sin? By your own words, a Christian cannot battle with the 'old man', because the old man is already executed by God. Sin, however, (in our members) is executed (mortified) by us walking in the Spirit.

Are we getting closer? :-D


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Paul Frederick West

 2006/9/4 21:26Profile
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 Doctrine of Mortification - A.W. Pink

"The word “flesh” is used in Scripture in a number of senses, but throughout Romans 8 it signifies that corrupt and depraved nature which is in us when we enter this world. That evil nature or principle is variously designated. It is termed “sin” (Romans 7:8), “warring against the law of my mind” (verse 23). In James 4:5, “the spirit that dwelleth in us lusteth to envy,” to indicate that it is not a tangible or material entity. But more commonly it is called “the flesh” (John 3:6; Romans 7:25; Gal. 5:17). It is so termed because it is transmitted from parent to child as the body is, because it is propagated by natural generation, because it is strengthened and drawn forth by carnal objects, because of its base character and degeneracy. It was not in man when he left the hand of his Creator and was pronounced by Him “very good.” Rather was it something that he acquired by the fall. The principle of sin as a foreign element, as a thing ab extra, as an invading agent, entered into him, vitiating the whole of his natural being — as frost enters into and ruins vegetables, and as blight seizes and mars fruit.

The “flesh” is the open, implacable, inveterate, irreconcilable enemy of holiness, yea, it is “enmity against God” (Romans 8:7) — an “enemy” may be reconciled, not so “enmity” itself. Then what an evil and abominable thing is the flesh: at variance with the Holy One, a rebel against His Law! It is therefore our enemy, yea, it is far and away the worst one the believer has. The Devil and the world without do all their mischief to the souls of men by the flesh within them. “The flesh is the womb where all sin is conceived and formed, the anvil upon which all is wrought, the false Judas that betrays us, the secret enemy within that is ready on all occasions to open the gates to the besiegers” (Thomas Jacomb, 1622-87). We must distinguish sharply between being in the flesh and living after the flesh. Thus, “For when we were in the flesh” (Romans 7:5) has reference to Christians in their unregenerate condition, as “they that are in the flesh cannot please God” speaks of the unsaved; whereas “But ye are not in the flesh, but in the spirit” (8:8,9) is predicated of believers. “In the flesh” imports a person’s standing and state before God; living after the flesh describes his course and conversation. The one inevitably follows and corresponds to the other: a person’s character and conduct agree with his condition and case.

The flesh is radically and wholly evil: as Romans 7:18, declares, there is “no good thing” in it, It is beyond reclamation, being incapable of any improvement. It may indeed put on a religious garb, as did the Pharisees, but beneath is nothing but rottenness. Fire may as soon be struck out of ice as holy dispositions and motions be produced by indwelling sin. As the “flesh” continually opposes that which is good, so it ever disposes the soul unto what is evil. To “walk after” or to “live after the flesh” (both terms have the same force) is for a person to conduct himself as do all the unregenerate, who are dominated, motivated and actuated by nothing but their fallen nature. To “live after the flesh” refers not to a single act, nor even to a habit or a series of acts in one direction; but rather to the whole man being governed and guided by this vile principle. That is the case with all who are out of Christ: their desires, thoughts, speech and deeds all proceed from this corrupt fount. It is by the flesh that the whole of their souls are set in motion and their entire course steered. All is directed by some fleshly consideration. They act from self, or base principle; they act for self, or base end. The glory of God is nothing to them, the flesh is all in all.

The flesh is a dynamical, active, ambitious principle, and therefore it is spoken of as a lusting thing. Thus we read of “the lusts of the flesh,” yea, of “the wills of the flesh” (Eph. 2:3 — margin) for its desires are vehement and imperious. “But [indwelling] sin, taking occasion [being aggravated] by the commandment [“thou shalt not covet”], wrought in me all manner of concupiscence” [or “lust”] (Romans 7:8). Education and culture may result in a refined exterior; family training and other influences may lead to an espousal of religion, as is the case with the great majority of the heathen; selfish considerations may even issue in voluntarily undergoing great austerities and deprivations, as the Buddhist to attain unto Nirvana, the Mohammedan to gain paradise, the Romanist to merit heaven — but the love of God prompts none of them, nor is His glory their aim. Though the Christian be “not in the flesh” as to his status and state, yet the flesh as an evil principle (unchanged) is still in him, and it “lusteth against the spirit” (Gal. 5:17) or new nature, and therefore are we exhorted, “Let not sin [i.e. the flesh] therefore reign in your mortal body, that ye should obey it in the lusts thereof” (Romans 6:12).

It requires to be pointed out that there is a twofold walking or living after the flesh: the one more gross and manifest, the other more indiscernible. The first breaks forth into open and bodily lusts and acts, such as gluttony, drunkenness, moral uncleanness: this is “the filthiness of the flesh.” The second is when the flesh exerts itself in internal heart lusts, which are more or less concealed from our fellows, which lie smouldering and festering within our soul, such as pride, unbelief, self-love, envy, covetousness; this is the filthiness “of the spirit” (2 Cor. 7:1). In Galatians 5: 18,19, the apostle gives a catalogue of the lustings of the flesh in both of these respects. He does so to expose a common fallacy. It is generally assumed that walking or living “according to the flesh” is limited to the first form mentioned, and the second one is little considered or regarded. So long as men abstain from gross intemperance, open profanity, brutish sensuality, they think that all is well with them, whereas they may be quite free from all gross practices and still be guilty of living after the flesh. Yea, such is the case with all in whose hearts there are inordinate affections after the world, a spirit of self-exaltation, covetousness, malice, hatred, uncharitableness, and many other reprehensible lusts.

Our text makes crystal clear to us the fundamental and vital importance of the duty here enjoined, for our performance or non-performance thereof is literally a matter of life and death. Mortification is not optional, but imperative. The solemn alternatives are plainly stated: neglect ensures everlasting misery, compliance therewith is assured eternal felicity. The whole verse is manifestly addressed unto saints, and they are faithfully warned, “If ye live after the flesh ye shall die”: that is, die eternally, for as in 5:12,21; 7:23; 8:6, “death” includes all the penal consequences of sin both here and hereafter; so in our text “die” manifestly signifies “shall suffer the second death,” which is “the lake which burneth with fire and brimstone” (Rev. 21:8). The express reason is here advanced why Christians should not live after the flesh: they are not debtors to it to do so (verse 12): if they surrender to its dominion, the wages of sin will most certainly be paid them. “The flesh belongs to the world, and the man who is yielding to its promptings is in the world, living like the world, and must perish with the world” (J. Stifler).

It was by yielding to the lusts of the flesh that Adam brought death upon himself and all his posterity. And if I live after the flesh, that is, am governed and guided by my old nature, acting habitually according to its inclinations — for it is a persistent and continuous course of conduct which is here mentioned — then, no matter what be my profession, I shall perish in my sin. It is the gratifying and serving of the flesh, instead of the will of God, which eternally ruins souls. “It may be asked whether one who has received the grace of God in truth can live after the flesh. To live in a continued course of sin is contrary to the grace of God; but flesh may prevail and greatly influence the life and conversation for a while. How long this may be the case of a true believer under backsliding, through the power of corruptions and temptations, cannot be known; but certain it is that it shall not be always thus with him” (John Gill).

The whole of our verse pertains to professing Christians, and at the present moment. The Apostle did not simply say, “If ye have lived after the flesh,” for that is the case with every unregenerate soul. But if ye now live after the flesh, “ye shall die” — in the full meaning of that word. It is a general statement of a universal truth. We fully agree with the explanation furnished by B.W. Newton, who was a decided Calvinist. “An expression of this kind is addressed to us for two reasons. First, because in the professing church the apostle knew there were and would be false professors. So whenever collective bodies are addressed, he always uses words implying uncertainty and doubt, for tares will be among the wheat. And second, true believers themselves (though grace can preserve them) have now nevertheless always a tendency in them to the same paths. Therefore descriptions like this, which are true to the full of those who merely profess, may yet be rightly applied to all who are wandering into those paths.” Examples of the one are found in such passages as Galatians 4:20, and 6:8;Ephesians 5:5-7; Col. 3:5, 6. Of the second it must be borne in mind that a backsliding Christian had turned aside from the narrow way of denying self, and that if he follows the course of self-pleasing to the bitter end, destruction awaits him.”

See here the faithfulness of God in so plainly warning of the terrible doom awaiting all who live after the flesh. Instead of thinking hardly of God for His threatenings, we should be grateful for them. See the justice of God. To be pleasing self is to continue in the apostasy of mankind, and therefore the original sentence (Genesis 2:17) is in force against them. It is contempt of God, and the heinousness of the sin is measured by the greatness of Him who is affronted (1 Samuel 2:25). Moreover, they refuse the remedy, and therefore are doubly guilty. See here the wisdom of God in appointing the greater punishment to curb the greatness of the temptation. The pleasures of sin are but for a season, but the paths of sin are for evermore: if the latter were soundly believed and seriously considered, the former would not so easily prevail with us. Behold the holiness of God: an unmortified soul is unfit for His presence. Vessels of glory must first be seasoned with grace. Conformity to Christ fits for heaven, and where that be lacking there can be no entrance.

“For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live” (Romans 8:13). The whole of this verse pertains and belongs to believers, who are “debtors, not to the flesh, to live after the flesh” (verse 12); but, instead, debtors to Christ who redeemed them, and therefore to live unto His glory; debtors to the Holy Spirit who regenerated and indwells them, and therefore to live in subjection to His absolute control.

On this occasion we will state very briefly what is signified by “mortify,” leaving till later a fuller explanation of the precise nature of this duty. First, from its being here placed in apposition with “live after the flesh,” its negative sense is more or less obvious. To “live after the flesh” is to be completely controlled by indwelling sin, to be thoroughly under the dominion of our inbred corruptions. Hence, mortification consists in a course of conduct which is just the reverse. It imports: Comply not with the demands of your old nature, but rather subdue them. Serve not, cherish not your lusts, but starve them: “make not provision for the flesh, to fulfil the lusts thereof” (Romans 13:14). The natural desires and appetites of the physical body require to be disciplined, so that they are our servants and not our masters; it is our responsibility to moderate, regulate and subordinate them unto the higher parts of our being. But the cravings of the body of sin are to be promptly refused and sternly denied. The spiritual life is retarded just in proportion as we yield subservience to our evil passions.

The imperative necessity for this work of mortification arises from the continued presence of the evil nature in the Christian. Upon his believing in Christ unto salvation he was at once delivered from the condemnation of the Divine law, and freed from the reigning power of sin; but “the flesh” was not eradicated from his being, nor were its vile propensities purged or even modified. That fount of filthiness still remains unchanged unto the end of his earthly career. Not only so, but it is ever active in its hostility to God and holiness: “The flesh lusteth against the Spirit [or new nature], and the Spirit against the flesh” (Gal. 5:17). Thus there is a ceaseless conflict in the saint between indwelling sin and inherent grace. Consequently there is a perpetual need for\him to mortify or put to death not only the actings of indwelling corruption but\also the principle itself. He is called upon to engage in ceaseless warfare and not suffer temptation to bring him into captivity to his lusts. The Divine prohibition is “have no fellowship with the unfruitful works of darkness [enter into no truce, form no alliance with], but rather reprove them” (Eph. 5:11). Say with Ephraim of old, “What have I to do any more with idols?” (Hosea 14:8).

No real communion with God is possible while sinful lusts remain unmortified. Allowed evil draws the heart away from God, and tangles the affections, discomposes the soul, and provokes the Holy One to close His ears against our prayers: “Son of man, these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face: should I be enquired of at all by them?” (Ezek. 14:3). God cannot in any wise delight in an unmortified soul: for Him to do so would be denying Himself or acting contrary to His own nature. He has no pleasure in wickedness, and cannot look with the slightest approval on evil. Sin is a mire, and the more miry we are the less fit for His eyes (Psalm 40:2). Sin is leprosy (Isaiah 1:6), and the more it spreads the less converse will the Lord have with us. Deliberately to keep sin alive is to defend it against the will of God, and to challenge combat with the Most High. Unmortified sin is against the whole design of the Gospel — as though Christ’s sacrifice was intended to indulge us in sin, rather than redeem us from it. The very end of Christ’s dying was the death of sin: rather than sin should not die, He laid down His life.

Though risen with Christ, their life hid with Him in God, and they certain to appear with Christ in glory, the saints are nevertheless exhorted to mortify their members which are upon the earth (Col. 3:1-5). It may appear strange when we note what particular members the apostle specified. It was not vain thoughts, coldness of heart, unwary walking, but the visible and most repulsive members of the old man: “fornication, uncleanness, inordinate affection, evil concupiscence”; and in verse 8 he bids them again, “put off all these; anger, wrath, malice, blasphemy, filthy communication” and lying. Startling and solemn it is to find that believers require calling upon to mortify such gross and foul sins as those: yet it is no more than is necessary. The best Christians on earth have so much corruption within them, which habitually disposes them unto these iniquities (great and heinous as they are), and the Devil will so suit his temptations as will certainly draw their corruptions into open acts, unless they keep a tight hand and close watch over themselves in the constant exercise of mortification. None but the Holy One of God could truthfully aver, “the prince of this world cometh, and hath nothing in Me” (John 14:30) which could be enkindled by his fiery darts.

As the servants of God urge upon the wicked that they slight not any sin because in their judgment it is but a trivial matter, sayng, “Is it not a little one? and my soul shall live” (Gen. 19:20); so the faithful minister will press it upon all of God’s people that they must not disregard any sin because it is great and grievous, and say within themselves, “Is it not a great one? and my soul shall never commit it.” As we presume upon the pardoning mercy of God in the preserve us from the committing of great and crying sins. It is because of their self-confidence and carelessness that sometimes the most gracious and experienced suddenly find themselves surprised by the most awful lapses. When the preacher bids his hearers beware that they murder not, blaspheme not, turn not apostates from their profession of the faith, none but the self-righteous will say with Hazael, “But what, is thy servant a dog, that he should do this great thing?” (2 Kings 8:13). There is no crime, however enormous, no abomination, however vile, but what any of us are capable of committing, if we do not bring the cross of Christ into our hearts by a daily mortification.

But why “mortify the deeds of the body”? In view of the studied balancing of the several clauses in this antithetical sentence, we had expected it to read “mortify the flesh.” In the seventh chapter and the opening verses of the eighth the apostle had treated of indwelling sin as the fount of all evil actions; and here he insists on the mortifying of both the root and the branches of corruption, referring to the duty under the name of the fruits it bears. The “deeds of the body” must not be restricted to mere outward works, but be understood as including also the springs from which they issue. As Owen rightly said, “The axe must be laid to the root of the tree.” In our judgment “the body” here has a twofold reference. First, to the evil nature or indwelling sin, which in Romans 6:6, and 7:24, is likened unto a body, namely “the body of the sins of the flesh” (Col. 2:11). It is a body of corruption which compasses the soul: hence we read of “your members which are upon the earth” (Col. 3:5). The “deeds of the body” are the works which corrupt nature produces, namely our sins. Thus the “body” is here used objectively of “the flesh.”

Second, the “body” here includes the house in which the soul now dwells. It is specified to denote the degrading malignity which there is in sin, reducing its slaves to live as though they had no souls. It is mentioned to import the tendency of indwelling sin, namely to please and pamper the baser part of our being, the soul being made the drudge of the outward man. The body is here referred to for the purpose of informing us that though the soul be the original abode of “the flesh” the physical frame is the main instrument of its actions. Our corruptions are principally manifested in our external members: it is there that indwelling sin is chiefly found and felt. Sins are denominated “the deeds of the body” not only because they are what the lusts of the flesh tend to produce, but also because they are executed by the body (Romans 6:12). Our task then is not to transform and transmute “the flesh,” but to slay it: to refuse its impulses, to deny its aspirations, to put to death its appetites.

But who is sufficient for such a task — a task which is not a work of nature but wholly a spiritual one? It is far beyond the unaided powers of the believer. Means and ordinances cannot of themselves effect it. It is beyond the province and ability of the preacher: omnipotence must have the main share in the work. “If ye through the Spirit do mortify,” that is “the Spirit of God, the Spirit of Christ” of Romans 8:9 — the Holy Spirit; for He is not only the Spirit of holiness in His nature, but in His operations too. He is the principal efficient cause of mortification. Let us marvel at and adore the Divine grace which has provided such a Helper for us! Let us recognize and realize that we are as truly indebted to and dependent upon the Spirit’s operations as we are upon the Father’s electing and the Son’s redeeming us. Though grace be wrought in the hearts of the regenerate, yet it lies not in their power to act it. He who imparted the grace must renew, excite, and direct it.

Believers may employ the aids of inward discipline and rigour, and practice outward moderation and abstinence, and while they may for a time check and suppress their evil habits, unless the Spirit puts forth His power in them there will be no true mortification. And how does He operate in this particular work? In many different ways. First, at the new birth He gives us a new nature. Then by nourishing and preserving that nature. In strengthening us with His might in the inner man. In granting fresh supplies of grace from day to day. By working in us a loathing of sin, a mourning over it, a turning from it. By pressing upon us the claims of Christ, making us willing to take up our cross and follow Him. By bringing some precept or warning to our mind. By sealing a promise upon the heart. By moving us to pray.

Yet let it be carefully noted that our text does not say, “If the Spirit do mortify,” or even “If the Spirit through you do mortify,” but, instead, “If ye through the Spirit”: the believer is not passive in this work, but active. It must not be supposed that the Spirit will help us without our concurrence, as well while we are asleep as waking, whether or not we maintain a close watch over our thoughts and works, and exercise nothing but a slight wish or sluggish prayer for the mortification of our sins. Believers are required to set themselves seriously to the task. If on the one hand we cannot discharge this duty without the Spirit’s enablement, on the other hand He will not assist if we be too indolent to put forth earnest endeavours. Then let not the lazy Christian imagine he will ever get the victory over his lusts.

The Spirit’s grace and power afford no licence to idleness, but rather call upon us to the diligent use of means and looking to Him for His blessing upon the same. We are expressly exhorted, “let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God” (2 Cor. 7:1), and that makes it plain that the believer is not a cipher in this work. The gracious operations of the Spirit were never designed to be a substitute for the Christian’s discharge of duty. Though His help be indispensable, yet it releases us not from our obligations. “Little children, keep yourselves from idols” (John 5:21) emphasizes our accountability and evinces that God requires much more than our waiting upon Him to stir us unto action. Our hearts are terribly deceitful, and we need to be much upon our guard against cloaking a spirit of apathy under an apparent jealous regard for the glory of the Spirit. Is no self-effort required to escape the snares of Satan by refusing to walk in those paths which God has prohibited? Is no self-effort called for in separating ourselves from the companionship of the wicked?

Mortification is a task to which every Christian must apply himself with prayerful diligence and resolute earnestness. The regenerate have a spiritual nature within that fits them for holy action, otherwise there would be no difference between them and the unregenerate. They are required to improve the death of Christ, to embitter sin to them by His sufferings. They are to use the grace received in bringing forth the fruits of righteousness. Nevertheless, it is a task which far transcends our feeble powers. It is only “through the Spirit” that any of us can acceptably or effectually (in any degree) “mortify the deeds of the body.” He it is who presses upon us the claims of Christ: reminding us that inasmuch as He died for sin, we must spare no efforts in dying to sin — striving against it (Heb. 11:4), confessing it (1 John 1:9), forsaking it (Prov. 28:13). He it is who preserves us from giving way to despair, and encourages us to renew the conflict. He it is who deepens our longings after holiness, and moves us to cry, “Create in me a clean heart, O God” (Psalm 51:10).

“If ye through the Spirit do mortify the deeds of the body.” Mark, my reader, the lovely balance of truth which is here so carefully preserved: while the Christian’s responsibility is strictly enforced, the honour of the Spirit is as definitely maintained and Divine grace is magnified. Believers are the agents in this work, yet they perform it by the strength of Another. The duty is theirs, but the success and the glory are His. The Spirit’s operations are carried on in accordance with the constitution which God has given us, working within and upon us as moral agents. The same work is, in one point of view, God’s; and in another ours. He illumines the understanding, and makes us more sensible of indwelling sin. He makes the conscience more sensitive. He deepens our yearnings after purity. He works in us both to will and to do of God’s good pleasure. Our business is to heed His convictions, to respond to His holy impulses, to implore His aid, to count upon His grace.

“If ye through the Spirit do mortify the deeds of the body, ye shall live.” Here is the encouraging promise set before the sorely tried contestant. God will be no man’s debtor: yea, He is a rewarder of them that diligently seek Him (Heb. 11:6). If then, by grace, we concur with the Spirit, denying the flesh, striving after holiness, richly shall we be recompensed. The promise unto this duty is opposed unto the death threatened in the clause foregoing: as “die” there includes all the penal consequences of sin, so “shall live” comprehends all the spiritual blessings of grace. If by the Spirit’s enablement and our diligent use of the Divinely appointed means we sincerely and constantly oppose and refuse the solicitations of indwelling sin, then — but only then — we shall live a life of grace and comfort here, and a life of eternal glory and bliss hereafter. We have shown elsewhere that “eternal life” (1 John 2:25) is the believer’s present possession (John 3:36; 10:28) and also his future goal (Mark 10:30; Gal. 6:8; Titus 1:2). He now has a title and right to it; he has it by faith, and in hope; he has the seed of it in his new nature. But he has it not yet in full possession and fruition."

- A.W. Pink


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Paul Frederick West

 2006/9/5 21:58Profile
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 Re: The Neglection of Mortification

[b]Neglection of mortification makes the inner man decay instead of renewing him. [/b]

"Paul affirms that the 'inner man' is renewed day by day (2 Cor. 4:16), while the 'outward man ' perishes. Sin seeks to harden our hearts (Heb. 3:13). It is a sad thing to consider the fearful outcome of this neglect, which threatens us each day. Do we not see broken-hearted Christians, who were humble, tender, fearful to offend, and zealous for God in all His ways, turn earthy, carnal, cold, and wrathful through neglect of this duty? Today, true mortification is all but lost between the rigid, stubborn frame of spirit which is earthly, legal, harsh, critical, consistent with wrath, envy, malice, and pride, and with pretences of liberty, grace, and I know not what, on the other."

- From Owen's "The Mortification of Sin"


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Paul Frederick West

 2006/9/6 21:04Profile





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