Options suit our taste. We think a supermarket without lots of different meats, vegetables, and other necessities to be substandard. I remember visiting a local grocery store in an Eastern European country. Because the meals were somewhat slender and bland, I had a longing for something tasteful and substantial. I thought that the trip to the grocery store would fit the need. Aside from the strange way that it was managed, the thing that struck me as I surveyed the shelves was the lack of choices and variety. So few foods were available, and when available, no competing brands left shoppers with a hard decision. You either took from the sparse stock or you got nothing.
Unfortunately, the same mentality that I had at that store shows up when it comes to more important things than crackers and cheese. People look for variety in their approach to life. To be religious, semi-religious, mildly-religious, seriously-religious, non-religious, multi-religious, anti-religious, and everything in-between, seems to fit the modern way of thinking and living. The concept so popular in our day is known as religious pluralism. Pluralism has woven its way into the popular culture in America and beyond. Anything less is considered narrow-minded or out-dated or even bigoted.
The Bible counters religious pluralism. Two ways to live, and only two ways has been set forth in Scripture. We see it demonstrated throughout the Pentateuch. One either followed the Lord God or was lumped into those that followed other gods. No passage expresses it more clearly than Psalm 1. The Psalmist pictures two ways: the way of the wicked and the way of the righteous. “How blessed is the man who does not walk in the counsel of the wicked, nor stand in the path of sinners, nor sit in the seat of scoffers!” Walking, standing, and then sitting shows the destructive path of the wicked man. He listens to the counsel of the wicked, and taking his counsel, he stands in the path of sinners—showing a settled heart condition of rebellion against God’s Law. The longer he stays in the path of sinners the more his heart calcifies until he sits in the seat of those who scoff at the solitary way of righteousness through Christ. Ultimately, “the way of the wicked will perish” (Psa. 1:6).
In contrast, the righteous man delights in the law of the Lord, meditates day and night on God’s law, and is fruitful as a tree planted by streams of water. The picture of fruitfulness and progress mark his life as one who knows the way of the Lord.
Jesus agreed. He spoke of two ways to live and only two ways. He exhorted His hearers, “Enter through the narrow gate.” And why choose such a narrow, restrictive way? “For the gate is wide and the way is broad that leads to destruction, and there are many who enter through it.” In other words, the world’s way is easy to locate, easy to enter, easy to follow, easy to stay on; but that does not give the whole picture. It ends in destruction. On the contrary, God’s way is the narrow way. “For the gate is small and the way is narrow that leads to life, and there are few who find it” (Matt. 7:13-14).
Each of us is on either the broad way or the narrow way. Though Paul used different language in Romans six, he made the same point. You are either a slave of sin by your birth into the world or a slave of righteousness through Jesus Christ the Lord.
There are only two ways to live: the way of sin or the way of righteousness through Christ. Which way describes you?
We will investigate this text in two studies. The present one will focus primarily on the way of life that leads to death known as slavery to sin. What does Paul teach about this way that marks most people in the world?
Keep in mind that Paul recognizes that his metaphor for explaining how each of us lives was offensive. So he wrote, “I am speaking in human terms because of the weakness of your flesh.” In an empire that many scholars think was half-populated by slaves, Paul declares that all men are slaves. You are a slave to the one whom you present your bodily members for obedience. One results in righteousness; the other results in death (v. 16). Paul’s assessment is that all men are naturally slaves: “For when you were slaves of sin, you were free in regard to righteousness.” Yet, many reject such a narrow understanding of life. Consider the implications in our text.
“How does one get to God?” we might ask those we encounter throughout the day. What is the only life that pleases God? We run into various philosophical ideas. We commonly hear that there are many ways to God and many variations of the same God. So one can call God by whatever name he desires and select any course of life that he deems suitable to please what he thinks God to be. Of if he tires of the idea of God, then no bother, he does not have to give thought or consideration to Him. Let others spend their time thinking about God and struggling to understand the transcendent. He will not do so. His philosophy of life, while not necessarily denying the existence of God, denies the need for God. He thinks that his ways and his thoughts are supreme, anyway, so why bother with living for this God that has revealed Himself through Jesus Christ? He will follow his own conscience and self-determined way. If he wants pleasure or money or reputation or power to consume him, then so be it. God has no call on his life.
That would be fine except for one thing. As Paul surveys humanity he sees only one thing: “slaves to sin.” So one’s philosophy of life may be impressive, his rationale for following his own thoughts and ways convincing, yet that does not change his ultimate position. He is a slave to sin.
Others take a more religious approach to life. They choose Scientology as their religion that demands no faith, only a servile abandonment of rational thought and biblical instruction to embrace a vaguely, science fiction psychotherapy. Some choose Unitarianism, which acknowledges a god in some shape, form or fashion but eschews any narrowness in religious thought found in the Scriptures. Sin, redemption, atonement, and damnation are relics of primitive religion not sophisticated thought. Those with a more funky view of life embrace Buddhism with its meditative chants devoid of the revelation of one God. Others become Muslim, not by careful investigation but out of threat to health and life. As I thought on this, I was looking at a photo of two masked men with machine guns shouldered, ready to execute a Polish engineer that ventured too far into their Islamic world. What satisfaction have they found in their religion? Fears drive and haunt their lives. Yet all of this would be fine, except, even with a religious approach to life, men are “slaves to sin.” Religion does not liberate anyone from slavery to sin.
Still others take a more sectarian approach. They choose the Baptist way or the Presbyterian way or the Pentecostal way or the Methodist way or the charismatic way to life. And if that is not satisfying, they choose the Catholic way or the Orthodox way or the Coptic way to life. Any of these options would seem worthy, except that none changes the report found in verse 20, apart from the grace of God all men are “slaves to sin.”
Here’s the default position, the status of every person entering the world: “slaves to sin.” The apostle’s use of the imperfect tense helps us to see more clearly what he recognized. “You were slaves of sin,” implies that you were never anything else until God met you in saving grace through Jesus Christ. You were slaves to sin and nothing that you did, no philosophy or religion or sectarian choice could deliver you from sin. You were born a slave. Only One who had broken sin’s power could set you free.
Paul mixes his metaphors in this chapter. He views sin as a wicked sovereign reigning over us, exercising mastery in all things (vv. 12, 14). So under this slavery we have a will to serve sin. We refuse to rely upon the crucified and resurrected Christ to deliver us, instead continuing on in obedience to sin. Strangely, we do not recognize as slavery this slavery to sin. Sin is a wily, deceitful master that leads you to believe that you are actually reigning over your own life. So convinced are you by sin’s deceit that you would hear the gospel of Christ yet react by saying, “My way is the right way. I will have none of this gospel of righteousness through Christ. I don’t need what He provides.” Others sought to tell you differently, using good arguments to show you the folly of your way. But you laugh at them, sneering at their gospel conversation, thinking it only for weak minds.
Yet, my friend, I would remind you of something the Scripture declares: “There is a way which seems right to a man, but its end is the way of death” (Prov. 14:12). As long as you are under the reign of sin you will not realize what lies just over the horizon—death. Sin continues its ruse; and you continue to comply even though you do not realize it. It is only when you have been freed from sin and enslaved to God that you will understand the eternal danger before you (6:22).
I can just imagine that there is some mental argument occurring. This preacher does not know me. He does not understand how I am free and enjoy my freedom. Well, let us think about this freedom that you would boast of.
How does Paul describe your freedom? “For when you were slaves of sin, you were free in regard to righteousness.” That word “free” means that you are not bound by righteousness; you live independent of righteousness. So, righteousness has no claim on your life; and you have nothing for righteousness—this way of God that seeks to glorify Him in thought, word, and deed. Jesus used the word in Matthew 17:26 when asking Peter who had to pay the customs and poll tax. “Strangers” have to pay, Peter replied. Jesus noted, “Then the sons are exempt.” There’s the word we’re considering. As a slave of sin you are exempt when it comes to righteousness.
You may object to this characterization. “Why, I am not a-moral! I am not against laws in society so that we can maintain civility in our community.” Yes, that may be true. One can be quite moral and concerned even about ethical and legal standards while being inwardly exempt from righteousness. In other words, what Paul has in mind is that the person who has yet to be delivered from his sin has no inward desire for righteousness.
What do we mean by righteousness in this context? Though Paul seems to always have the legal idea in the background, here he uses righteousness in its moral implications. We might call it living God’s way or living with a view toward the glory of God. It is the life of holiness and obedience to Christ’s commands. It implies that one’s character, conversation, and lifestyle are becoming more and more conformed to the life of Christ. Martyn Lloyd-Jones explains that the kind of righteousness spoken of here implies first, that a man “is acutely aware of his own unworthiness, his own lack, his own desperate need.” And secondly if he has this awareness of his lack of personal righteousness, “he is a man who begins to ‘hunger and thirst after righteousness’,” that is, the righteousness of Christ [Romans: An Exposition of Chapter 6, The New Man, 276-277]. Righteousness is dependence upon living the Christian life by the grace of God. It is focusing all of life unto Christ and His glory.
Yet that is not the kind of life one can live apart from being “freed from sin and enslaved to God.” Rather such a person is “free in regard to righteousness.” His life in no way conforms to Christ; his desire is not for Christ and His glory. He is self-centered in his pursuits. Even the good things that he does for others he does with a view to self-glory and not the glory of Christ.
Much debate has taken place on this subject of free will. My cause this morning is not to debate it but to make a few observations about the extent of it. One cannot deny that there is such a thing as free will. However, we must correct misunderstanding of this term and the way it is commonly used. Most use “free will” in the sense that man is sovereign over his power to decide right from wrong or to decide for God or the devil. Man is free to choose whatever he desires, whenever he wants. No one can hinder him or control him, including God. Man is his own master controlling his own desires and following his own will.
Some will find that explanation satisfying and agreeable. Others, I do not doubt, would shade it a little differently but I do think this captures the way most use the term “free will.”
But what does Paul declare concerning free will? Though we are hard pressed to find those two words used together in Scripture, I can think of only one occasion (Philemon 14), the concept is certainly posed for us in our text. “For when you were slaves of sin, you were free in regard to righteousness.” Is man’s will free? Yes, indeed, it is “free in regard to righteousness.” But it is not free in regard to sin while he is a slave of sin. Paul puts parameters around man’s free will. He is as free as any slave of sin can be! As long has he follows the dictates of his master—Sin—he can do whatever he desires. Righteousness has no claims on his life. He is not bounded by righteousness but rather bounded by sin. Can he choose to do righteousness? In other words, can he just decide on his own that he will follow the way of God and live for God’s glory? Certainly not! He lives independent of righteousness. The grammar actually helps settle this clearly. Paul uses the passive voice in verse 22 when he describes the action of God toward one who was a slave of sin. He does it by way of contrast, “But now having been freed from sin and enslaved to God.” Who freed him from sin? The passive voice demands that someone other than the sinner freed him from slavery to sin. So who freed him? God did through Christ’s redemptive work. Who enslaved him to God? Did he do it himself? Again, the passive voice demands that the work did not take place by man’s sovereign power but rather by the sovereign action of God toward the sinner. A kind Sovereign orchestrated the deliverance through and through!
How free is the slave of sin? He is free within the bondage to sin but nothing beyond that. His only inclination is toward sin. His will is bound to sin. He can do anything that he wants as long as it pleases sin. That’s the picture that Paul paints. What does this picture say about you?
What is missing in Paul’s description in our text? He declares that “you were slaves of sin…but now having been freed from sin and enslaved to God, you derive your benefit.” What is missing? No middle ground, no place of neutrality, no fence straddling, no median in life, no other option. You are either a slave of sin or you are enslaved to God.
The hardest thing in the world, when we do not have assurance that we belong to Jesus Christ, is to face the reality of our slavery to sin. We will argue against it. We will spew forth reasons why this might be true of others but not of ourselves. We will come up with fanciful interpretations to jockey around what the Word declares. We will do anything but admit: I am a slave to sin. I cannot free myself. I am desperately in need of the mercy of God and the merits of Jesus Christ alone.
Have you faced the reality set forth in our text? There are only two ways to live. One is slavery to sin; the other is slavery to God. One is the natural course of every person in the world. The other is the way of faith in the righteousness of Jesus Christ on our behalf.
I’ve heard it from old and young. One man, who looked beneath the pallor of a corpse, resisted my gospel talks with him, telling me that he was just not interested right now. He had too many things to do. He struggled to breathe as he gave his excuses! I doubt he lived many years after that talk. I’ve listened to young people snarl at the inference of the gospel. Too restrictive, too boring, too many rules, too much time… Then let’s consider what benefits one accrues as a slave of sin.
We have a hymn that was popular 40 years ago, “Count your blessings.” “Count your many blessings, name them one by one, and it will surprise you what the Lord has done.” Well, let’s change that for a moment (with apology to the hymn writer). “Count your many sins, name them one by one, and it will surprise you what your sin has done!”
What has sin added to your life? Paul writes from the perspective of those who have been delivered from sin. “Therefore what benefit were you then deriving from the things of which you are now ashamed?” “Benefit” is the word commonly translated as “fruit.” What is the fruit of your sin? Those delivered from sin look back with shame at the love and pursuit of sin. So what has sin added to your life? Here are a few questions to consider:
So, I ask you again, what has sin added to your life? Can you name any benefits? We could easily delve into the destructiveness of sin. Paul has already shown us that when we present our members “as slaves to impurity and to lawlessness” that it results “in further lawlessness.” In other words, sin leads to more sin and more sin. Like a disease that eats away at your flesh, sin destroys everything in its path. Can you argue differently?
Where does sin end up taking you? “For the outcome of those things is death.” Literally, ‘for the end of those things death.’ The terseness of the phrase without the verb strikes us. Death is the end.
We know that all of us end up dying physically. Yet Paul has something else in mind, something more than physical death. It includes it as the sentence upon Adam for his sin. But it is not just something futuristic. It is present death. One dies in his soul. He is a living dead man, fully alive physically but morally and spiritually dead. He cannot perceive the beauty and glory of God in Christ. The gospel offers no sweetness to his taste; it is only a bitter religious pill to him. He cannot read the Psalms and exult in God’s glory; or read the gospels and feel overwhelmed at the story of Christ. The book of Revelation may be a curiosity to him but not the story of Christ’s triumph on behalf of His people and the certainty of eternal judgment and eternal life.
So, what is the end of a life of rejecting Christ and pursuing sin? What is the end of a life lived under sin’s mastery? “For the outcome of those things is death.” You may have big plans for yourself and your future but apart from Christ, your plans will end in death. So what if you make a name for yourself? Death awaits you—death with all of its separation from the kindness and grace of God that you have presently enjoyed without realizing it. Every good delight in life has come from God’s hand but you have not recognized it. Death will separate you from every good thing in life. “For the outcome of those things is death.”
But I end with one clause that can change everything: “but the free gift of God (the grace gift) is eternal life in Christ Jesus our Lord.” Two ways to live: the way of life through Christ or the way of death through sin. Which way is your way?
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