Owen’s entire thesis regarding the “mortification” or “putting to death” of sin in the believer is taken principally from Romans 8:13, the second half of the verse. We will therefore cite this text in both Greek and English (NET Bible). We must keep this passage before our minds if we are to follow Owen’s argument. Indeed, we would do well to memorize it. If you know Greek, you may find it quite easy to memorize it in that language as well.
eij deV pneuvmati taV" pravxei" tou` swvmato" qanatou`te, zhvsesqe.
but if by the Spirit you put to death the deeds of the body you will live. NET Bible
That this text is central to Owen’s exposition is made clear in his opening words:
That what I have of direction to contribute to the carrying on of the work of mortification in believers may receive order and perspicuity [i.e., clarity], I shall lay the foundation of it in those words of the apostle, Rom viii. 13.6
Overview of Chapter One
Owen suggests that Romans 8:13 has five key points that need to be considered—points he will develop at greater length in the following chapters of his work.7 The five points are as follows: First, Paul’s term mortify is a verb in the imperative mood; it is a command and thus there is, in Owen’s words, “a duty prescribed.” Second the people to whom the command is addressed are referred to; “ye” in Owen’s version and “you” in most modern translations today. Third, says Owen, there is a promise added to that command, namely, “if you put to death…you will live.” Fourth, there is a cause or means associated with the performance of the duty, namely, it is done by the Spirit. Fifth, and final, Owen observes that there is a condition which governs the outcome of Paul’s proposition here. The condition is expressed by the little word, “if.” In order to really follow the rest of Owen’s argument, you would do well, having memorized the verse, to run through these points in your mind’s eye to make sure they are clear to you.
We will begin now to summarize Owen’s arguments on these five points—at least as they are found in the rest of chapter one. Remember that the rest of the thirteen chapters will elaborate in one way or another on these ideas.
A Detailed Discussion of the Argument of Chapter One
1. THE MEANING OF THE “IF”
Owen begins his more detailed discussion of Romans 8:13 with the meaning and function of the conditional particle “if” (eij deV). He says that the “if” can be taken in one of two ways, either to express: (1) uncertainty as to whether the believer will perform the duty of mortifying the flesh, or (2) certainty with respect to the fact that when the believer does mortify the flesh, he will certainly live. It cannot be the first of these options, says Owen, since Paul has already said that believers are no longer under condemnation; they will mortify the deeds of the flesh; they have a new principle in them that wants to please God, not the flesh. Therefore, it must be the second of these options. In short, Paul is claiming that the believer who mortifies the flesh will most certainly live. Owen expresses the connection using the analogy of a sick man who is offered medicine:
…as we say to a sick man, ‘If you will take such a potion, or use such a remedy, you will be well’ The thing we solely intend to express is the certainty of the connection between the…remedy and health.8
From another angle, the meaning of the “if” could be simple cause-effect: mortification is the ultimate cause for the effect of new life. But, since spiritual life is freely given as God’s gracious gift (Rom 8:30), the “if” must indicate the means by which God has ordained that we reach the proper end (not the ultimate cause of it), that is, the means by which we increase our participation in that life which was already freely given to us as believers, i.e., by mortifying the deeds of the flesh.9 The “if” expresses the certainty of the promise of life, not the uncertainty of whether a believer will mortify the deeds of the flesh.
2. THE PEOPLE TO WHOM PAUL ADDRESSES THE COMMAND TO “MORTIFY”
Owen next discusses the “you” as it appears in the text, i.e., “if you put to death….” He makes two very important points about the people to whom Paul addresses this command. First, they are Christians. They are those for whom “there is no condemnation” (8:1), those “who are not in the flesh, but in the Spirit” (8:9), and who are “quickened by the Spirit of Christ” (8:10-11). This is important for it relates the command to mortify to (1) a work already achieved by God himself, and (2) the present indwelling and sanctifying ministry of the Spirit. We would do well to note Owen’s connections here lest we think that in mortifying the flesh we are in some way gaining merit with God or are able in ourselves to do such a thing. We are not working for grace, but from and with grace.
Second, this command, by contrast, is not given to unbelievers who, no matter how pious and churchgoing they may be, are completely unable to fulfill it. In fact, they do not even know the presence of the One who sanctifies, let alone the power of indwelling sin (Rom 10:3-4; John 15:5). Owen says it this way:
The pressing of this duty immediately on any other is a notable fruit of that superstition and self-righteousness that the world is full of—the great work and design of devout men ignorant of the gospel.10
At the end of this section Owen formulates a thesis which will reappear later on. We simply state it here and elaborate on its meaning at that later time.
The choicest believers, who are assuredly freed from the condemning power of sin, ought yet to make their business all their days to mortify the indwelling power of sin.11
3. THE EFFICIENT CAUSE OF THE BELIEVERS DUTY TO MORTIFY THE DEEDS OF THE FLESH: THE SPIRIT
Owen’s comments on this important element in the verse can be readily understood. Therefore we will cite them, in part, here:
The principle efficient cause of this duty is the Spirit…”If by the Spirit.” The Spirit here is the Spirit mentioned [in] verse 11, the Spirit of Christ, the Spirit of God, that “dwells in us,” verse 9, that “quickens us,” verse 11; “the holy Ghost,”12 verse 14; the “Spirit of adoption,” verse 15; the Spirit that maketh intercession for us,” verse 26. All other ways of mortification are vain, all helps leave us helpless; it must be done by the Spirit…Mortification from self strength, carried on by ways of self-invention, unto the end of a self righteousness, is the soul and substance of all false religion in the world.13
Owen is not here arguing that all other religions in the world are conscious of committing this mistake, per se, but only that in reality this is what they’re attempting to do, whether they’re conscious of it or not. They are attempting to overcome (perhaps “transcend,” in certain cases) their fallenness by their own abilities, spiritual prowess, and strength without the help of the Spirit and the cross of Christ. This, Owen says (and so should every informed Christian) is futile. It is futile, if for no other reason, than the holiness of God himself is the standard at which we aim. This is not to mention the derogatory implications it heaps on the necessity and value of the cross work of Christ.
But we too, as those who have come to know God through Christ, must also take to heart what Owen is saying. We too are just as unable to overcome the flesh by relying upon it as is the unregenerate. The flesh is powerless and unable to keep the law of God (Rom 8:7). The Christian knows what God thinks of the flesh: the Scripture says that “nothing good lives in it (Rom 7: 18); that it produces what amounts to spiritual dung (Phil 3:8), and that the only remedy for it, is to crucify it (Rom 6:6; Col 3:9). Owen himself will have more to say on this later.
NOTE: Is it any wonder that so many Christians today are shallow, lethargic, and disillusioned with their experience of the spiritual life? Since they spend so little time reading Scripture or listening and meditating on good teaching, they are unacquainted with these truths; they try to live the Christian life by instinct alone—not a good plan, and one that puts them practically in not much better stead than an unbeliever. Such a posture either degenerates into emotionalism with no solid ethic or into hardness of heart, with little love for God and fellow man.
4. THE DUTY OF MORTIFYING THE DEEDS OF THE FLESH
Again, Owen reminds his readers that Paul’s language is in the form of a command: “mortify the deeds of the flesh.” For this reason, Owen refers to it as a duty—a word that does not sit well with many Christians today in the third millennium who have turned grace into a reason to rest when they should be zealous.14 But for those who are pursuing God (cf. Phil 3:10-11), this duty remains a logical and necessary result flowing from a gracious salvation. There is no room for antinomian tendencies in Pauline Christianity and Owen would have none of it.
In order to explain the apostle’s meaning with respect to “mortifying the deeds of the flesh,” Owen deals individually with three important elements in the text. First, he discusses the meaning of “the body.” Second, he explains “the deeds of the body.” Third, he takes a close look at the meaning of the verb, “mortify” (qanatou`te, thanatoute).
A. First, the question arises as to what exactly Paul means by “the body.” Owen argues, given the “antithesis between the Spirit and the flesh before and after” this verse, that “the body” refers to the flesh. He says:
The body, then, here is taken for that corruption and depravity of our natures whereof the body, in a great part, is the seat and instrument, the very members of the body being made servants unto unrighteousness thereby, Rom 6:19. It is indwelling sin, the corrupted flesh or lust, that is intended.15
Owen recognizes that the expression is most likely a metonymy or synecdoche. If a metonymy he suggests that the “body” here is to be taken as equivalent to “the old man” (Rom 6:6) or “the body of sin” (Rom 6:6). If a synecdoche, then the whole person is envisioned as corrupt including the seat of his “lusts and distempered affections.”
B. Second, Owen deals with the meaning of the term “deeds” (pravxei", praxeis). He recognizes that the Greek word is used to refer to outward actions primarily and not so much inward causes. But here, in this context, he is correct to point out that while the term generally refers to actual deeds, such as we have listed in Galatians 5:19 (a text Owen cites),16 Paul’s point is also taken up with the cause of such things, the fountain as it were. This is true because of the collocation of “deeds” with “body” where “the body” is pictured by Paul as a vehicle for sin. Owen says:
The apostle calls them deeds, as that which every lust tends unto; though it do conceive and prove abortive, it aims to bring forth a perfect sin.
Having, both in the seventh and beginning of this chapter, treated of indwelling lust and sin as the fountain and principle of all sinful actions, he here mentions its destruction under the name of the effects which it doth produce (italics mine).17
By “perfect sin” Owen appears to mean a sin that actually takes place in one’s life and not just in their thought process; “perfect”—meaning they actually carried out with their body the lust their flesh desired.
C. Third, the term “mortify” is not used much anymore in the English language, except occasionally to express embarrassment: “she was mortified when they stared at the curlers still in her hair.” Nothing could be further from the Biblical meaning of the term. In Biblical language it is an important word, crucial to understanding the spiritual life, and one which Owen takes pains to introduce here and clarify throughout the remainder of this treatise.
Owen rightly notes that the term mortify means to kill, to put to death, such as in the case of a living animal or the like. Thus Paul is using the expression metaphorically as if the flesh were a living person who needed to be killed:
Indwelling sin is compared to a person, a living person, called the “old man,” with his faculties, and properties, his wisdom, craft, subtlety, strength; this says the apostle must be killed, put to death, mortified—that is, have its power, life, vigour [sic], and strength, to produce its effects, taken away by the Spirit.18
Owen, as a wise pastoral theologian, is quick to once again relate the process of mortification to the cross work of Christ, following, of course, the teaching of Paul himself. Thus, we do not put to death anything that God has not already crucified with Christ on the tree. Not only has God dealt with the sin nature in us, that is, the flesh, he has also implanted a new disposition in us through regeneration. All of our lives as Christians is given over to pleasing God by putting to death the deeds of the flesh and walking in the newness of the regenerate life. Speaking of these realities, Owen says:
It [the flesh] is, indeed, meritoriously, and by way of example, utterly mortified and slain by the cross of Christ; and the “old man” is thence said to be “crucified with Christ,” Rom. vi. 6, and ourselves to be “dead” with him, verse 8, and really initially in regeneration, Rom vi. 3-5, when a principle contrary to it, and destructive of it, Gal v. 17, is planted in our hearts; but the whole work is by degrees to be carried on toward perfection all our days.19
5. THE PROMISE OF LIFE: “YOU WILL LIVE”
Owen notes that there is a promise which attends this duty of mortifying the flesh. It is the promise of life; “you will live.” But what does Paul mean by “you will live”? We hinted at it above in our discussion of the meaning of the conditional, “if.”
Owen argues that the term “life” in 8:13 is used in contrast to “death” in the immediately forgoing clause. “Death” there means the experience of killing sinful lusts and actions; it is a present reality for the believer. Therefore, when Paul says “you will live,” he is not talking about entering into spiritual life for the first time, but about enjoying the power of spiritual life for those who have already been justified and possess the Spirit. As believers already we put to death in our experience those things that are of the flesh and we enjoy the power, joy and vigour of the Christian life:
Now perhaps the word [i.e., “life”] may intend not only eternal life, but also the spiritual life in Christ, which here we have; not as to the essence and being of it, which is already enjoyed by believers, but as to the joy, comfort, and vigour of it… ‘Ye shall live, lead a good, vigorous, comfortable, spiritual life whilst you are here, and obtain eternal life hereafter.’20
There can be little doubt that this is indeed the meaning of the apostle Paul. He has already discussed justification, both its need and realization, in Romans 1:18-5:21 and the foundation of sanctification in Romans 6 (co-crucifixion with Christ). In Romans 7 he discusses the relationship of the Law to sanctification and argues that while the law is holy, righteous, and good, we are not. It, therefore, by itself is impotent to help. Enter Romans 8, not as a vision of a higher life, per se, but as Owen remarks, Paul’s teaching on how we keep the demands of the law, namely through a Spirit-wrought mortification (8:3-4). Therefore, the “life” spoken of in 8:13 is the believers present possession of spiritual vitality through the mortification of the deeds of the flesh.
Summary of Chapter One
By way of conclusion, we will summarize Owen’s interpretation of the verse and restate his two main theses that follow from Paul’s teaching here. First, the interpretation of the verse. There are several key points: (1) the conditional “if” communicates the certainty of enjoying a vigorous spiritual life when we put to death the deeds of the flesh; (2) the command to mortify applies only to Christians, i.e., those who possess the Spirit; (3) the efficient means of accomplishing our duty is the Spirit and him alone; (4) to mortify the deeds of the flesh is the duty of all Christians and means “to put to death,” “to kill,” “to remove the principle of life from someone or something”; (5) the term “body” refers either to the physical body as an instrument for sinful desires and actions or to the person as a whole, corrupt and in sin; (6) the term “deeds,” while having an outward focus, also includes, in this context, the inward fountain of sin—the flesh; (7) the promise of life is not first time entrance into spiritual life, but greater participation and enjoyment of the spiritual life God has already given us in Christ.
For Owen, two main theses arise out of Paul’s words in Romans 8:13:
The choicest believers, who are assuredly freed from the condemning power of sin, ought yet to make it their business all their days to mortify the indwelling power of sin.
The vigour, and power, and comfort of our spiritual life depends on the mortification of the deeds of the flesh.
6 VI:5.
7 (There are fourteen chapters in all, about 80 pages in the Banner of Truth edition [from pp. 5-86]).
8 VI:6.
9 For further discussion regarding the relationship of protasis to apodosis in statements using eij + the indicative, as we have here in Romans 8:13, see Daniel B. Wallace, Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament (Grand Rapids: Zondervan, 1996), 762. You can order a copy of this excellent resource on CD at www. Bible.org/homepage.
10 VI:7.
11 VI:7.
12 As Goold points out this must have been an oversight on Owen’s part since the expression “Holy Ghost” does not occur in verse 14.
13 VI:7.
14 By this I do not mean mere activism, as if that were anything but a vain treadmill. I refer rather to a vigilant attitude toward sin, righteousness, and good works keeping Christ at the center of one’s thoughts.
15 VI:7.
16 The Text of Galatians 5:19-21, to which Owen alludes, reads as follows: 5:19 Now the works of the flesh (taV e[rga th~" sarkov") are obvious: sexual immorality, impurity, depravity, 5:21 idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, 5:22 envyings, murders, drunkenness, carousings, and similar things.—NET Bible
17 VI:8.
18 VI:8.
19 VI:8.
20 VI:9.
Christians are called to a relentless warfare against sin. We are to put sin to death. The word that Christians have used to describe this over the centuries is mortification. It comes from the same word from which we get our English word mortal—subject to death, and mortuary—a place where the dead are taken.
To mortify means to put to death. This word gets to the heart of the conflict every Christian has with sin. It occurs twice in the New Testament—once in Colossians 3, and a second time in Romans 8: “If you live according to the sinful nature, you will die; but if by the Spirit you put to death the misdeeds of the body, you will live” (8:13).
The impulse to sin keeps landing in new ways in your life, and it has to be dealt with. Every day, something will happen that could provoke pride, or envy, or self-pity in you. Every day, another situation will arise that might lead you into impatience, ingratitude, or sins of the tongue.
You have to continually mortify temptations to sin. So, putting sin to death is not a one-time deal. We are always in this business of mortifying the flesh. As mentioned earlier, John Owen says in his book The Mortification of Sin, “Always be killing sin or it will be killing you.” Your life is like a battlefield, with an enemy who is always contending against you.
Have you not found it to be true of you, even this week, that every day you are provoked to new sins? Can you identify one impulse to sin from this past week?
4. The duty itself, "Mortify the deeds of the body,"
a. What does ‘the body’ mean? Same as the flesh as early in the verse
1.) [Romans 6.19]- I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.
2.) [Romans 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.
b. What by the deeds of the body?
1.) [Galatians 5.19]- Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,
c. What by mortifying of them?
1.) [Romans 6.6, 8]- 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. Now if we be dead with Christ, we believe that we shall also live with him: 2.) [Romans 6.3-5]- Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:
3.) [Galatians 5.17]- For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.
5. The promise unto this duty is life a. [Galatians 6.8]- For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.
b. [1 Thessalonians 3.8]- For now we live, if ye stand fast in the Lord. II. Why the Flesh should be Mortified A. Principle 1: That the choicest believers, who are assuredly freed from the condemning power of sin, ought you to make it their business all their days to mortify the indwelling power of sin
1. Proof texts a. [Colossians 3.1-5]- If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with him in glory. Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:
b. [John 15.2]- Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.
c. [1 Corinthians 9.27]- But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.
2. Reasons we ought to make mortification of sins our chief business a. Indwelling sin always abides whilst we are in this world; therefore it is always to be mortified 1.) [Philippians 3.12]- Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. 2.) [2 Corinthians 4.16]- For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day.
2. The work of the Spirit a. He is promised of God to be given unto us to do this work
1.) [Ezekiel 11.19]- And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh:
2.) [Ezekiel 36.26]- A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.
3.) [Isaiah 57.17-18]- For the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth, and he went on frowardly in the way of his heart. I have seen his ways, and will heal him: I will lead him also, and restore comforts unto him and to his mourners.
b. We have all our mortification from the gift of Christ, and all the gifts of Christ are communicated to us and given us by the Spirit of Christ
1.) [John 15.5]- I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.
2.) [Acts 5.31]- Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.
3.) [Acts 2.33]- Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. c. How the Spirit mortifies sin
1.) By causing our hearts to abound in grace and the fruits that are contrary to the flesh, and the fruits thereof and principles of them a.) [Galatians 5.19-21]- Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.
b.) [Galatians 5.22-25]- But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance: against such there is no law. And they that are Christ's have crucified the flesh with the affections and lusts. If we live in the Spirit, let us also walk in the Spirit.
c.) [Titus 3.5]- Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;
2.) By a real physical efficiency on the root and habit of sin, for the weakening, destroying, and taking it away a.) [Isaiah 4.4]- When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning.
3.) He brings the cross of Christ into the heart of a sinner by faith, and gives us communion with Christ in his death, and fellowship in his sufferings: of the manner whereof more afterward
c. The vigour and comfort of our spiritual lives depend much on our mortification, not only as a "causa sine qua non," but as a thing that has an effectual influence there into.
1.) This alone keeps sin from depriving us of the one and the other.
a.) It weakens the soul, and deprives it of its strength.
1.) Proof texts a.) [Psalm 38.3,8]- There is no soundness in my flesh because of thine anger; neither is there any rest in my bones because of my sin. I am feeble and sore broken: I have roared by reason of the disquietness of my heart. b.) [Psalm 40.12]- For innumerable evils have compassed me about: mine iniquities have taken hold upon me, so that I am not able to look up; they are more than the hairs of mine head: therefore my heart faileth me.
2.) It untunes and unframes the heart itself, by entangling its affections
Consequences and Responses
Overcoming The Flesh
Second, we are to bring the flesh under subjection. This means that we are to make the flesh a slave to God. Paul wrote to the carnal church of Corinth, "But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway" (I Corinthians 9:27). We should see that we are either serving God or we are serving the flesh (self). Jesus therefore said, "No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon" (Luke 16:13). We can't walk down two roads at the same time. Furthermore, we, as Believers, don't have to be a slave to sin. "Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. For sin shall not have dominion over you: for ye are not under the law, but under grace. What then? shall we sin, because we are not under the law, but under grace? God forbid. Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?" (Romans 6:12-16). The question is, "To whom have I made myself a slave?" We are either a slave to self, the devil, or to God.
It is as if there is an executive board meeting. At that meeting is the flesh that says, "I desire such and such." The mind (intellect) says, "I think such and such." The will says, "I will do it, I can do it, I will not do it, or I just can't do it." The emotions say, "I feel such and such." The Spirit is also there. The Spirit says, "You should do such and such." Now the will is the chairman of the board and can take charge itself (I will) or it can yield to any other party that is there (the flesh, mind, emotions or the Spirit). The will should do this! It should yield to the Spirit. We should say, "Not my will, but Thy will be done." "For it is God which worketh in you both to will and to do of his good pleasure" (Philippians 2:13). We should make our will the servant of the will of God and do His work by His power.
Third, we are to take off the old man and put on the new. Paul wrote to the Ephesian church,
"That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; And be renewed in the spirit of your mind; And that ye put on the new man, which after God is created in righteousness and true holiness" (Ephesians 4:22-24). Have you ever tried to put two coats, the same size, on at the same time? It doesn't work very well. Jesus illustrated the point when he said, "But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell" (Matthew 5:28-30). We must take off the coat of the old man before we put on the coat of the new man in Christ. "A" must come before "B".
Fourth, we are to deny the flesh. Listen to the words of Jesus. "Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?" (Matthew 16:24-26). We all know people that have lost control of their mind, will, and emotions. However, if we hold on to self, we lose self. The reason secular psychologists have such a booming business is that they try to help people find themselves. "And when he had called the people unto him with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it. For what shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul?" (Mark 8:34-37). We are not to go about trying to find ourselves! First, we are to put self on the shelf. We are to lay it aside. We are to put self behind us. Then, second, we are to take up our cross. This is a picture of dying to self. Then, third, we are free to follow Jesus and should follow him. Steps one and two must come before step three. Otherwise, there will be World War III between self and following after Jesus.
Fifth, we are to mortify the members of the flesh. "If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with him in glory. Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry" (Colossians 3:1-5). We are to focus our attention on what God would have us do, and we are to put to death those things that lead to death. We are not to allow fornication (sex outside of marriage) live in us. We are not to allow burning lust to live within us. We are not to allow our minds to be turned over to evil thoughts. We are not to allow covetousness to remain alive within us. Paul again says, "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). One way that we put to death the members of the flesh is to focus our attention on what God would have us to do.
Sixth, we are to reckon the flesh crucified. Paul wrote to the performance oriented, Corinthian church, "And they that are Christ's have crucified the flesh with the affections and lusts. If we live in the Spirit, let us also walk in the Spirit" (Galatians 5:24-25). We are to consider it a past experience. When we, as Believers, committed our lives to Jesus, we were spiritually united with Jesus. Therefore, when Jesus died, we died. When Jesus was raised from the dead, we were also raised from the dead. Paul explains, "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. For he that is dead is freed from sin. Now if we be dead with Christ, we believe that we shall also live with him: Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord" (Romans 6:6-11). We should know that we have been crucified! We should understand this, acknowledge this, believe this, and confess this truth. We can see a two sided coin. On one side is our death with Christ, but on the other side is a resurrection to a righteous new life in Him.
Seventh, we are to live an exchanged life. We are not to prop up the old man and try to fix the flesh, but we are to exchange our old life for the new life in Christ. "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me" (Galatians 2:20). The new life is to replace the old life. Paul further said, "This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh" (Galatians 5:16). Again, we can't be doing two things at the same time. You have see the picture of a little angel sitting on one shoulder and a little demon sitting on the other. When one obeys the one (either the angel or the devil), he will be disobey the other. We are to obey the Spirit so that we will not obey the flesh.
Finally, we need to understand that we must give up everything to follow Jesus. This is the condition for discipleship. Look at the words of Jesus, "If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. And whosoever doth not bear his cross, and come after me, cannot be my disciple" (Luke 14:26-27). We should understand that one can be a born again Believer without being a disciple. The word "disciple" means a "disciplined one". Jesus makes his point clear when he said, "So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple." (Luke 14:33). Being a disciple is more than just being a Christian. There may be many Christians, but few disciples. There may be many carnal Believers, but few Believers walk in the Spirit. To be a disciple, we must lay down everything that pertains to our lives. Furthermore, we must be willing to do this every day. Are you willing to do that right now?
Prayer Of Commitment
- to make no provision for the flesh,
- to bring the flesh under subjection,
- to take off the old man and put on the new,
- to deny the flesh,
- to mortify the members of the flesh,
- to reckon the flesh crucified,
- and to live an exchanged life.
Today, I choose by the grace of God to forsake my life and to follow Jesus. Amen.. Why are we exhorted to mortify sin; seeing the Spirit of God only can do it, let the work be left wholly to him
1.) It is no otherwise the work of the Spirit but as all graces and good works which are in us are his
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