What is Paul’s response to the fact that his explanation

How shall we, who are dead to sin, live any longer therein? A correct interpretation of Romans, Chapter Six depends on our understanding of the expression "we, who are dead to sin."

Paul explains that our baptism in water signifies that our former personality has been united with Christ in His death on the cross and we now are free to participate with Christ in eternal, incorruptible resurrection life. Being "dead to sin" means we left our first personality in the waters of baptism. We died with Christ. How do we adjust our thinking to this truth?

First of all, does being dead to sin mean we no longer experience any urge to sin or to follow our self-will? Indeed not! The experienced saint understands that he always must be on his guard against the lusts of his flesh and soul.

Second, does being dead to sin mean no matter what we do our actions cannot be judged as sinful by the Lord God of Heaven?

If such were the case the numerous admonitions of the New Testament writings would be superfluous or meaningless. Why would Paul be so concerned about the believer in Corinth who was committing incest with his stepmother if a believer’s conduct cannot be judged as sinful under the terms and conditions of the new covenant?

If being "dead to sin" does not mean we no longer have a desire to sin, or that if we practice sin we are not accountable because we have "died," then precisely what does the expression signify?

Our death to sin, as represented by baptism in water, means God views our first personality as a creation that is passing away. God has taken it upon Himself to forgive all the sins of our first personality, the first creation, through the offering of Christ. God henceforth is expecting to behold the evidence of resurrection, the Divine Life of His Son, Christ, springing up as a new personality within us.

With this in mind, our continuing in the works of malice and lust of our former personality would be contrary to all that we, by faith, are testifying is taking place in us. It would be illogical, unreasonable, unthinkable to continue as a slave of sin. "May it never be!" How are we to view our death to sin?

We view being dead to sin as the correct way to regard our first personality. We are not to live as a typical flesh and blood human being, occupied with survival, idolatry, and the building of our own kingdom. Rather we are to be directing our attention to the things of Christ: prayer, His Word, assemble with the saints, serving the Lord, seeking first the Kingdom of God.

Our first personality died with Christ. Our new personality, which is Christ formed in us, is in the process of growing to maturity as we learn to walk in the Spirit of God. Sin and rebellion against God belong to our former personality, not to our new born-again personality.

Our new personality shall overcome the world; it does not sin (I John 3:9; 5:4).

What can we say concerning the program of change from our former personality to our new born-again personality? We must recognize that this change is an actual, tangible, observable transformation of our personality. It is not accomplished by our human efforts but by the Divine Virtue, wisdom, and energy of the Lord God of Heaven.

Our transformation into righteous, holy and obedient behavior does not take place instantly. We must be patient as the Lord works with us. But transformation does take place. The teaching that states we cannot, through the Lord Jesus, overcome sin and self-will in this world is unscriptural. Such teaching is defeating, destructive, and disastrous as far as the new covenant is concerned.

First, we must regard ourselves as crucified to the world, to sin, to our former personality, and them as crucified to us.

Second, we must follow the Holy Spirit as He leads us to confess, repent of, and resist the desires that direct us into ungodly behavior, thus putting them to death. We are to put sin to death through the wisdom and power of the Holy Spirit (Romans 8:13).

Third, we must allow the Lord Jesus to work with us until our self-will has been brought low and we have learned to find our peace and joy in the will of Christ. We are to set aside our own life and receive His Life and His will. We are to take up our cross and follow Him each day.

These three attitudes and actions are essential to the new covenant. If one of the three is missing we cannot lead the life of victory in Christ.

Being "dead to sin" means we have been crucified with Christ, that we judge the manifestations of sin in us as being unfit for the Kingdom of God and proceed to drive them out through the Holy Spirit, and that we have chosen to offer ourselves as a bond slave to Christ in order that His will may be performed in our daily life.

If any person be in Christ there is a new creation. We cannot continue in our former sinful ways. This is not what it means to live by faith. This is not the grace of God under the new covenant. Continuing in our rebellious and sinful ways reveals that we have not repented and come under the new covenant with the Lord. The Apostle Paul did not preach "unconditional grace"—the Christian message of our day.

Notice, in the twenty-fourth chapter of the Book of Acts, Felix, the Governor of Caesarea, sent for Paul to hear him discuss faith in Christ (verse 24). Paul talked to Felix and Drusilla, not only about a free gift of righteousness but about righteous conduct, self-control, and the coming judgment. Felix was frightened, not elated, by Paul’s words.

If Paul had spoken of free grace and a pre-tribulation "rapture" there would have been no need for Felix to be afraid. But Paul spoke of righteous behaviour, of self-control, and of the wrath of Christ upon all those who do not live righteously and employ self-control. Such preaching is found throughout Paul’s Epistles.

But righteousness, self-control, and judgment are not always found in the corruption of Paul’s doctrine being advanced today. The current preaching of unconditional grace (entrance into Paradise no matter how we behave) is a monstrous, destructive error. It is a blackening of the name of God and His Christ to state that by a confession of theology we are excused from righteous behavior and self-control.

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