The Berean Expositor
Volume 23 - Page 108 of 207
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the Red Sea. At the Red Sea, Pharaoh died, his dominion ended, Israel were baptized
into Moses, and were at length free to serve the Lord. He had said: "Let My Son go that
He may serve Me" (Exod. 4: 23). And in this command lies the essential teaching of
Rom. 6: 12-14. Service as bondslaves yields to service as sons, law gives place to grace,
Egypt to the wilderness, and brick-making for idolatrous kings to the building of a
tabernacle for the King of kings.
We are particularly warned against the "mortal body" and its "lusts". The body is
mortal because of sin; we possess such a body because Adam sinned and was expelled
from the garden of Eden. It is the medium of the deceitful and corrupting lusts of the
"old man" (Eph. 4: 22); and when we put on the new man, we walk in love as children
of light.
The apostle, in Rom. 6: 13, speaks of our not yielding our members to sin but to
God; and in Eph. 4: he goes on to speak definitely of the newly-yielded "hand" and
"mouth" (Eph. 4: 28, 29), which, as representing our words and deeds sum up most of
our activities.
John speaks of the lust of the flesh, the lust of the eye, and the pride of life. A
corrective to this is to remember that the body is mortal; if we realize this, it will not
minister to any false "pride of life".
Rom. 6: 12 is an outworking of the truth of Rom. 6: 6, where the "old man" is
crucified, so that the body of sin (called "the mortal body" in verse 12) might be rendered
null and void, "that henceforth we should not serve sin". As Gal. 5: 24 says: "They that
are Christ's have crucified the flesh with its passion and lusts."
Notice how everything here seems to focus upon service. The walk in "newness of
life" of Rom. 6: 4 is expressed in the service in "newness of spirit" of Rom. 7: 6.
The crucifixion of the old man, and the nullifying of the body of sin, have in view the
canceling of our service to sin (6: 6). The delivered believer is exhorted to yield himself
and his members to God; and his members are called "instruments", shewing that service
is still in view. In the next section, too (6: 15-23), the entire argument revolves around
the thought of "service".
The wonderful freedom and deliverance of the believer is further explained in 6: 14
by showing that he is entirely removed from the dominion of law as well as that of sin,
and is now under grace:--
"For sin shall not have dominion over you: for ye are not under law, but under grace."
It should be observed that there is no article before "law". It is not sufficient to be
delivered from a ceremonial law, for the mere abolition of rites and ceremonies could not
exempt from obedience to moral law. We are now found under a new economy, that of
grace. Under the dispensation of grace, however, the moral law will be kept as certainly
as if our salvation depended upon it. The dispensation of grace only sets the law aside as
a means of salvation; when the law enunciates moral truth, this remains as true under