APPENDIX Õ STRUCTURE OF ACTS141

The positive teaching concerning justification is first dealt with; and then at the conclusion of Romans 5, where

the theme of superabounding grace is introduced, the question is revived, and receives its answer:

`What shall we say then? Shall we continue in sin, that grace may abound?' (6:1).

There are four questions raised and disposed of in chapters 6 and 7, and we shall appreciate the argument the

better if we first see them as a whole.

Shall we continue in sin that grace may abound?

Let it not be so.

Answer. Death and resurrection.

Shall we sin because we are not under law but under grace?

Let it not be so.

C2 6:16 to 7:6.  Answer. Death and resurrection.

Is the law sin?

Let it not be so.

Answer. The law and death.

Was then that which is good made death unto me?

Let it not be so.

Answer. The law and evil.

The first question is disposed of not by reasoning, but by the one great statement of the believer's death to sin.

The identification of the believer with the death and resurrection of Christ, typically set forth by baptism in water

during the period of the Acts, leads on to the position of walking `in newness of life'. The inner teaching of this

section, as compared with the doctrine of the outer portion, is manifested by the words of Romans 6:6-11. Here our

individual sins are not in view, but the `old man', the name of that nature which we receive from fallen Adam. This

`old man' is crucified with Christ. Again the depths are sounded in the next statement. Not that the forgiveness of

sins or justification flows out of this identification with Christ, but that `the body of sin might be destroyed'. The

`body of sin' is linked with `the body of this death' in Romans 7:24, and is spoken of as being dead, under certain

conditions, in Romans 8:10.

The body of sin is destroyed with this object, `that henceforth we should not serve sin'. Here we touch the

question of dominion. All men have come under the dominion of sin and death (Rom. 5:12,14,21). Here is

introduced the deliverance from this dominion:

`Knowing that Christ being raised from the dead dieth no more; death hath no more DOMINION over Him' (Rom.

The believer is to `reckon himself also to be dead indeed unto sin, but alive unto God through Jesus Christ our

Lord' (Rom. 6:11), and is exhorted to `let not sin reign in your mortal body' (Rom. 6:12), which truth is expanded in

Romans 8:11 :

`... He that raised up Christ from the dead shall also quicken your mortal bodies by (through) His Spirit that

dwelleth in you'.

In all this we have `the preaching of Jesus Christ according to the mystery which had been silenced'. The reign

of sin is exhibited in the obedience to the lusts of the mortal body, and the yielding of the members as instruments of

unrighteousness. Here for the first time in any mortal's experience can it be urged upon him to `yield himself to

God'. Such a statement is without power until the dominion of sin has been broken, as Romans 7:15-25 testifies.

The first answer, therefore, concludes with the wondrous words:

`For sin shall not have DOMINION over you: for ye are not under the law, but under grace' (Rom. 6:14).

Plainly therefore to be still under law is to be still under the dominion of sin and death. The law of Sinai merely

echoed and manifested the bondage of the race.