What does it mean to be free from sin?

Thus, having life in Christ, we can now look at sin, at our old sinful self, as an enemy, but an enemy that shall not have dominion. What a deliverance this is! To one that knows the utter vileness of the old nature, no words can sufficiently express the greatness of deliverance from the reign of sin. There may be sudden temptation — yea, failure — but sin shall not have dominion — it shall not reign. But why shall not sin reign? “For ye are not under the law, but under grace.” The whole history of Christendom, and the history of every individual believer, proves the truth of this statement, and also its opposite. Just in proportion as the free favour of God, through Christ Jesus, is known and enjoyed, is the deliverance from the slavery of sin, and we can live a holy life. The law can give no power to those under it, but can only curse them.

Secondly Romans 6 speaks of sin dwelling in us, and says, 'ye were bondmen of sin.' Yes, we had to sin before our conversion, but Christian liberty means that we no longer have to sin now. The same chapter states, 'Now, having got your freedom from sin ...' (Rom. 6:17-18). We know from God's word and bitter experience that as believers we are still able to sin, but Christian liberty means we no longer have to sin. This is a great liberty.

We speak of the power of sin, not of its presence. Let the reader carefully note this. Regarding the question of sin, there is this material difference between a Christian here and hereafter. Here, he is delivered only from the power of sin; hereafter he will be freed from its presence. In his present condition sin dwells in him, but it is not to reign. By-and-by, it will not even dwell. The reign of sin is over and gone. The reign of grace has begun. “Sin shall not have dominion over you, for ye are not under law, but under grace.”

153 For sin has not dominion over us, because we are not under law, but under grace: a grave and important sentence. Being under law leaves me under the dominion of sin. What we want is a free life, free from bondage to sin; for he that commits sin, says the Lord, is the slave of sin. Law gives neither life nor freedom nor strength, nor even an object which may turn our hearts elsewhere. It forbids, rightly and necessarily, the sins, but gives no life nor power. But under grace we have power. Life is given, strength is given, and an object is given; none of which, as we have seen, law gives. Thus, under grace, sin has no dominion over me; under law it has. It is beautiful to see, while it is all grace, still how we are given to yield ourselves to God - true freedom, in which sin has no dominion over us; and, while the power comes from on high, we are really set free, and allowed to give ourselves willingly and freely to God.

“For sin shall not have dominion over you: for ye are not under the law, but under grace.” Most admirable, simple conclusion! If we are delivered from the bondage of law (which though it condemned sin, could never deliver from sin), and brought under the blessed reign of grace, where indeed is there any place left for sin? Grace has saved us from our sins, and from the dominion which sin once wielded. Unspeakably blessed emancipation! Let us value grace at its proper price, and hold fast the sacredness and purity of its character. “Under law” means simply in a position where law holds authority, such as was Israel from Mount Sinai until the cross of Christ. “Under grace” has reference to a position in which grace holds sway — a contrast absolutely and distinctly drawn. The two things cannot be mixed. “Under grace” is our position resulting from the blessed cross of Christ: “under law” was a position that supposed no cross, no salvation from bondage.

Take note of the closing words of verse 6. They give us quite clearly the light in which sin is viewed in this chapter. Sin is a master, a slave-owner and we had fallen under its power. The point discussed in the chapter is not the presence of sin in us but the power of sin over us. We have got our discharge from sin. We are justified from it, as verse 7 states.

Another question is asked. "What then, shall we sin because we are not under the law, but under grace?" Another, "God forbid"--perish the very thought of it--is the answer. Whoever yields to sin falls under the mastery of sin. Then follows a word of praise. He thanks God that the believers to whom he writes, once servants of sin, but having obeyed from the heart (and true faith is obedience), they were made free from sin and became servants of righteousness. "Free from sin" does not mean, as often taught, free from the old nature, but free from the domineering power of indwelling sin. Then there is the contrast between the former state in sin and the place of deliverance into which grace has brought the believer. In the former life as unsaved, slaves of sin, there was an awful fruit and the end of it is death. But now as servants of God, freed from sin's awful slavery, there is another fruit, the fruit of holiness and the end eternal life. How this fruit of the justified believer is to be produced we shall learn in the next chapter. Sin's wages is death; that is what man receives in payment for sin. Eternal life, the great and inestimable gift of God is bestowed through Jesus Christ our Lord.

154 And here we learn the spring and character of this obedience. It is the obedience of faith, the reception of the word of God into the heart. This forms the link of obedience between the soul and God. The same reception of the word gives life. Of His own will begat He us by the word of truth, that we might be a kind of firstfruits of His creatures. It is life, it is an obedient life, in truth, the life of Christ in us; and He is the obedient Man. Thus made free from sin - for this is the great point here - they had become, yielding themselves up to obey, slaves to righteousness (using "slave" as a figure he excuses, for it is true liberty, but to make it plain to flesh's infirmity of understanding); for as they had formerly given up their members as slaves to uncleanness and to lawlessness, only to be lawless, letting loose an evil will which bore no fruit, so now he exhorts them to yield their members (for they were free) slaves to righteousness. But here there was a blessed result, holiness, a separation of heart to God in the true knowledge of Him, the soul brought into His image, as expressed in Colossians 3:10 and Ephesians 4:23-24 (there more in its nature, here in practical growth, but the same general truth).

The apostle continues the figure, and appeals to their consciousness of what had passed. They had been slaves of sin, and in no way subject to righteousness. What fruit had they then in the things they were now ashamed of? It was fruitless wasting of their members in lawlessness, and the end death. But now, free from sin - his great theme, as we have seen - free in the sense of out of bondage, no longer sin's slaves (such alone is the sense of the words here), and become slaves to God, entirely given up to serve Him, we have our fruit unto holiness; not only the end everlasting life, but by the way growing in knowledge of God, and likeness to Him, and separation of heart to Him from all evil, according to what He is. Walking in the path of obedience to Him, and so with Him, the soul is in that delivered from the power of evil, which is in will and lust, neither of which is its obedience.

"Being now made free from sin." (Rom. 6:18, 22.) The apostle tells those to whom he writes, that he speaks to them "after the manner of men, because of the infirmity of their flesh." The term "made free" is used by him in contradistinction to a state of slavery, and he adds, by way of marking the contrast, that they have become servants to God. It is a simple illustration of slaves and freedmen; introduced by the apostle to make himself better understood. Moreover, the condition spoken of is that of all Christians, without exception.

We must carefully note, there is no thought here, either of improvement of the sinful nature, or of perfection of that nature. No, death is not improvement. But the greatest of all mistakes about this chapter, is, to suppose that freedom from sin is a matter of attainment. It is by death — the death of Christ — and that is not our attainment. And reckoning ourselves dead with Him is not attainment. It is not then by serving God that we become free from sin; that would be human merit. Is it not the exact opposite?, Read the words carefully: “But now, being made free from sin, and become the servants to God, ye have your fruit to holiness,” etc.

Thus every Christian is made free from sin, and, “Being then made free from sin, ye became the servants of righteousness.” (Ver. 18.) It does not say, Ye became the servants of righteousness, and then ye were made free from sin. There can be no true fruit to holiness until we are made free from sin. These great truths will occupy us, if the Lord will, in chapter 7. In the meantime these are true, solemn facts!