Daily Archives: November 5, 2019

November 5 Trusting for the Impossible

Scripture Reading: Matthew 19:23–26

Key Verse: Matthew 19:26

But Jesus looked at them and said to them, “With men this is impossible, but with God all things are possible.”

In 1911, when Evelyn Forrest, along with her husband, Richard, established Toccoa Falls College, she never dreamed there would be such heartache and disappointment in her life. Training young people for Christian service was her one desire. Soon she realized those whom God uses, He tests with difficulty to see if their devotion will remain firm.

In March 1913, a horrendous fire swept through the three-story hotel that housed Evelyn’s school. The building and all of its contents were destroyed. Later, Evelyn reflected on that moment:

With men this is impossible; but with God all things are possible (Matthew 19:26). God loves to have His children pray for the impossible. That is God’s invitation to ask Him to do that which no man can do.…

We have lost the eternal youthfulness of Christianity and have aged into calculating manhood. We seldom pray in earnest for the extraordinary, the limitless, the glorious. We seldom pray with real confidence for any good to the realization of which we cannot imagine a way. And yet we suppose ourselves to believe in an infinite Father.

When confronted with a closed door, do you trust God for the impossible? Evelyn did, and her school remains today as a testimony of what God can do, if only we will trust Him.

Lord, if I have become calculated in my faith, if I have failed to ask for the impossible from You who can make it possible, please change my heart.[1]


[1] Stanley, C. F. (2006). Pathways to his presence (p. 324). Nashville, TN: Thomas Nelson Publishers.

November 5 God Is Speaking

Scripture Reading: John 1

Key Verse: John 1:1

In the beginning was the Word, and the Word was with God, and the Word was God.

After reading John 1:1, A. W. Tozer commented,

An intelligent, plain man, untaught in the truths of Christianity, coming upon this text, would likely conclude that John meant to teach that it is the nature of God to speak, to communicate His thoughts to others.

And he would be right. A word is a medium by which thoughts are expressed, and the application of the term to the eternal Son leads us to believe that self-expression is inherent in the Godhead, that God is forever seeking to speak Himself out to His creation. The whole Bible supports this idea. God is speaking. Not God spoke, but God is speaking. He is, by His nature, continuously articulate. He fills the world with His speaking voice.

Although God communicates primarily through His Word, He is not limited in His expression. He often uses pastors, friends, and others to bear witness to His will for our lives. Be sure the voice you hear is God’s by establishing a close, personal relationship with Him. Ask Him to reveal Himself to you through His Word. A person who focuses his thoughts on God will be led by God and will gain the mind of Christ.

Lord, reveal Yourself to me through Your Word. Help me focus my thoughts on Your will, be led by You, and gain the mind of Christ.[1]


[1] Stanley, C. F. (1999). On holy ground (p. 324). Nashville, TN: Thomas Nelson Publishers.

November 5 The Difficulties of Life

Scripture reading: Psalm 57:1–11

Key verses: Romans 8:26–28

Likewise the Spirit also helps in our weaknesses. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us with groanings which cannot be uttered. Now He who searches the hearts knows what the mind of the Spirit is, because He makes intercession for the saints according to the will of God. And we know that all things work together for good to those who love God, to those who are the called according to His purpose.

The question of God’s allowing pain and suffering has plagued man’s heart since the beginning of time: If God is a good God, why does He allow bad things to happen? God always has a purpose for allowing the difficulties of life:

Spiritual cleansing. Nothing exposes sin like pain and suffering. If there is something in your life that needs His forgiveness, go to Him immediately; then ask Him to restore the sweetness of the fellowship you once shared.

Companionship. God is not the author of evil, but He uses it to bring you into a closer relationship with Himself. Any sin in your life needs to be removed because it blocks the flow of God’s love.

Conformity. C. S. Lewis once commented: “Prayer does not change God; it changes us.” Adversity purifies your motives and strips away the dross in your life so that you reflect His love to others with an even greater brilliance.

Conviction. After Christ’s death, the disciples had to hold fast to what they believed concerning God’s Son. In the end, the adversity they faced led to an increased joy that came through the reality of living in harmony with the Holy Spirit.

Comfort. When God becomes your only Source of comfort in times of trials, you will experience an inner peace like nothing you have felt before.

Dear Lord, thank You for the supernatural purposes that You are accomplishing in me through the difficulties of life. Strip away the dross in my life so that I can reflect Your love to others with an even greater brilliance.[1]


[1] Stanley, C. F. (2000). Into His presence (p. 324). Nashville, TN: Thomas Nelson Publishers.

A Corrupt Resolution’s Damning Consequences | ZeroHedge News

Authored by Chris Farrell via The Gatestone Institute,

November, the month signaling the approach of winter, brings the American public the promise of a bitter, dishonest, political spectacle — casting a poisonous gloom over the traditional winter holidays celebrating faith and family. Worse — the long-term consequences may irreparably damage our constitutional republic.

House Resolution 660 is a false and maliciously dishonest legislative maneuver by Speaker Nancy Pelosi, intended retroactively to inoculate Rep. Adam Schiff (D-CA), et al. from their earlier “inquiry” abuses, and possible criminality. Criminality? Yes — abuse of power on a grand scale, as well as the violation of individual rights and constitutional due process guarantees can be criminal. Speaker Pelosi’s unilateral declaration on September 24, 2019, of an “official inquiry,” now bears the phony, partisan imprimatur of the House of Representatives, by a slim margin of 232-196.

We are not witnessing a legitimate impeachment process, and certainly not any form of justice recognizable in America since the Massachusetts Spring of 1693.

Let’s examine the particular dishonest elements of Pelosi’s “Open and transparent investigative proceedings by the Permanent Select Committee on Intelligence” — that’s Section 2 of her Resolution.

  • Schiff, unilaterally, decides “witness testimony relevant to the investigation.”
  • Schiff, unilaterally, controls subpoena authority.
  • Schiff, unilaterally, controls record production and evidence designation.
  • Schiff, unilaterally, controls written interrogatories.
  • Schiff, unilaterally, controls the outcome of Minority referrals to the Committee for reconsideration.
  • Schiff, unilaterally, controls all transcripts, to include: release, redactions and edits.
  • Schiff, unilaterally, controls “custody of records or other materials relating to the inquiry.”
  • Schiff, unilaterally, controls the final report.

“Open and transparent” — right.

I have written previously of the Schiff committee’s “Star Chamber” characteristics and activities. Now, with House Resolution 660, the aberration is the norm. Interestingly, opposition to the resolution was bipartisan: Two Democrats — Van Drew (NJ) and Peterson (MN) — joined all the Republicans and voted “No”. With Pelosi’s slim 36-vote margin of “victory”, the House of Representatives has engaged and enacted the odious philosophical principles of Legal Positivism — the perversion antithetical to the Founders’ Natural Law foundations in our Constitution. Legal Positivism gives us: “We say it’s legal, so it is.” Think about the historical lessons of that mephitic mentality. How does that end?

Assuming the worst about the conduct of the various committees of the House of Representatives — and it is entirely safe to do so — the Constitution’s “safety valve” remains the United States Senate.

Setting aside the Senate’s “Benedict Arnold Caucus” of weak, self-promoting, Establishment types – the phony “Impeachment” (predicated on the lies embroidered by Schiff from the criminal leaker and political operative masquerading as a “whistleblower”) will fail. It will fail in the Senate in a bipartisan fashion. There may not even be a trial, per se, as contemplated in the Constitution. The Senate can take the matter up and summarily dismiss it. That is what should happen — pray Senator Mitch McConnell (a master of parliamentary procedure) rises to the occasion.

Come November 2020, Trump will win reelection from an American public disgusted and fatigued by more than three years of hysterical, false exaggerations and near-Soviet levels of public corruption utterly contaminating federal law enforcement and our national intelligence apparatus. The Comey, Brennan, Clapper, Strzok, Page, McCabe, Ohr (add two dozen more names of senior officials — literally) “syndicate” would make J. Edgar Hoover blush.

What are the consequences for the Republic?

Will it manifest itself as something more than a political-emotional “hangover” for the public?

Will all future presidents face imminent impeachment by any House controlled by the opposing party?

Will there be a 2021 version of the Church Committee to enact sweeping reforms with consequences and “teeth” to preclude the professional political operatives of the unlawful “fourth branch” of government from “resisting” the outcome of elections?

Will United States Attorney John Durham empanel a grand jury and indict anyone?

What of the “journalists” in the overtly partisan American press corps?

Will a brave US Senator dare to ask: “What did President Obama know, and when did he know it?”

While the House Intelligence Committee negligently fixates on carrying out their coup against the President, what are they missing from the real threats arrayed against our country?

Surely, they can’t do more than one thing well at a time.

Next: How to recover from the aftermath of the damning consequences we face….

Source: A Corrupt Resolution’s Damning Consequences

An exclusive chat with famed hedge funder Jim Rogers, investing advice from a Seth Klarman disciple, and a troubling divergence in stocks | Business Insider

Business Insider Video

Dear Readers,

Finding a market expert who’s calling for an imminent crash isn’t exactly a difficult prospect at this point. But how many of those people can say they racked up a 4,200% return in the market over just 10 years? Not many. Maybe just one, in fact.

That would be Jim Rogers, the chairman of Rogers Holdings, who shot to investing fame in the 1970s and 1980s after a hedge fund he cofounded with George Soros blew the doors off the competition. The duo excelled at identifying and exploiting overlooked opportunities, and they rode the approach to great success.

Resident markets guru Akin Oyedele landed an exclusive interview with the elusive legend, who laid out how he’s preparing for the next downturn — one he says will be the “worst crash of our lifetime.” Check out his full comments here.

On the subject of market legends, billionaire Seth Klarman has experienced such immense success that he’s amassed a legion of investing disciples. One of those is David Stein, the former chief investment strategist and chief portfolio strategist at Fund Evaluation Group, who spent considerable time learning directly from Klarman.

Stein recently spoke to Business Insider’s Chris Competiello and laid out his strategy for spotting profitable investments with a “high degree of predictability.” His full recommendations and overall outlook on how to succeed in investing can be found here.

Going beyond that, here’s a rundown of our other main coverage from the last week. It includes an interview with a wildly successful personal-finance expert and self-made millionaire, Fed commentary from BlackRock’s $1.9 trillion bond chief, and a close look at a jarring divergence playing out in the stock market.

A personal-finance expert grew his bank account from $2.26 to $1 million in just 5 years. He breaks down the mindset shift that sparked his success — and offers advice for getting ahead.

Grant Sabatier, founder of Millennial Money and author of Financial Freedom, is a self-made millionaire who at one time only had $2.26 left in his bank account. Instead of religiously focusing on his spending, he thought of ways to maximize his income through side-hustles.

Sabatier says cutting back on your three biggest expenses, diversifying your income, and investing voraciously is the path to financial freedom.


Forget the rate cut: BlackRock’s $1.9 trillion bond chief told us of a more significant bombshell the Fed just dropped on markets — and explained how investors can start profiting from it

The Federal Reserve cut interest rates last week for the third time this year. But to Rick Rieder, the global chief investment officer of fixed income at BlackRock, that wasn’t the biggest news of the day.

In an exclusive interview with Business Insider, Rieder explained why the Fed’s continued purchases of Treasury bills have more significant implications for investors.


Wall Street pros and everyday investors have dramatically different views on the market. Here’s why the chief strategist at Charles Schwab says that could spell deep trouble for stocks.

Hedge funds and institutional investors are growing more pessimistic about stocks while retail investors are getting more optimistic, according to new data from SentimenTrader.

Liz Ann Sonders, chief investment strategist for Charles Schwab, says that when the two groups disagree, the experienced investors are usually right — and tough times tend to lie ahead.


Source: An exclusive chat with famed hedge funder Jim Rogers, investing advice from a Seth Klarman disciple, and a troubling divergence in stocks

Warning: Most ‘Eco-Friendly’ Products Do More Harm Than Good | Technocracy

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Make no doubt about it: it’s now trendy to be the most planet-loving, alternative energy supporting, climate changing fighting Captain Planet that you can be. And what would being a friend to environment be without sanctimoniously ridiculing those who disagree with you or aren’t on your level of sustainability? Just ask Greta Thunberg.

But, as often happens with virtue signaling, the reality of the matter is far askew from how pretentious environmentalists present it. In fact, RT reports that avoiding all of the “green” eco-friendly products available on the market could be the best way to help the environment.

Often lost in the fray is the fact that the fight against climate change is going to make some people very wealthy. The world will invest $90 trillion in new infrastructure in order to fight climate change over the next 10 to 15 years, as reports show that consumers will pay more to buy “sustainable” earth-friendly products. Unilever says that a third of consumers buy based on a brand’s environmental impact. A fifth of consumers favor “green messaging”, the same data shows. 

But not all products billed to be friendly to the environment actually are. For instance, organic farming “isn’t the planet-saver it’s promoted as, according to a study published last month in Nature Communications.”

The study shows that farming crops like beans, potatoes and oats organically creates more emissions over the entire course of the farm-to-table cycle than farming conventionally. “Trying to get all of Britain eating organic would create an environmental catastrophe,” said researchers at Cranfield University. 

Organic farming actually requires more land than conventional farming because it yields a smaller harvest per crop. The Cranfield University report show that if England and Wales switched to organic farming, they would need five times as much land for agriculture. Shipping would drive carbon costs sky high, despite the benefits of soil and water health improving dramatically without the conventional runoff from regular farming. Lowering emissions, however, would be “impossible without a major shift in diet”.

This puts farmers into a precarious position, RT notes:

This places farmers in the uncomfortable position of having to choose between protecting biodiversity – popular neonicotinoid pesticides have been implicated in the mass death of bees, which are critical to maintaining adequate food supply via pollination – and lowering emissions. A one-size-fits-all approach is unlikely to work. While organic farming represents just 1.4 percent of total world farmland, the industry has mushroomed over the past decade, worth $97 billion annually as of 2017. 

Other renewable energy, like solar, is also not as “green” as it sounds. Solar panel manufacturing is a “toxic mess”, as panels are produced using “carcinogenic, mutagenic heavy metal cadmium and requiring billions of liters of water to manufacture and cool”.

Electric vehicles also have a dark side: more energy is consumed in the production of electric cars than of gas cars. Meanwhile, a 2011 study showed that the carbon footprints of both vehicles are “about thee same”. EVs may not produce emissions while driving, but the piece notes what we all know: they are only as green as the electricity that’s used to charge them. 

Additionally, batteries in EVs are loaded with toxic chemicals, like lithium, copper and cobalt. The mining of these substances is devastating to the environment and batteries need to be disposed of in a way that does not allow them back into the environment.

Meanwhile, biomass and biofuels also generate more carbon emissions than fossil fuels to create the same amount of energy. Substances that burn under the guise of “biomass” often can include anything from timber waste to garbage, and can often times litter the atmosphere with pollutants. Even burning clean wood often means cutting down trees.

An Obituary of the Western World | Paul Craig Roberts

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During the course of my life I have watched the Western World abandon all of the values that made it successful. Despite all its crimes, and they are many, the Western World succeeded. Everyone wanted to be part of it, and it will be the demise of the Russians that they still do.

The Western World succeeded, because it believed in objective truth and searched for it. This resulted in scientific and technological discoveries, in architectual and artistic beauty, and in brilliant literature that educated the educatable into the human condition.

But objective truth is no longer acceptable in the Western Woke World, because it is contrary to the woke ideologies, such as there is no difference between men and women, that there are many genders and that men and women can be born into the wrong bodies, that hurt feelings are more important than empirical facts, that many subjects are not subject to examination or debate, because they offend emotive beliefs of feminists, people of color, Jews, the new transgendered species, and whoever else can make a claim of victimhood.

Everyone can claim to be a victim except white male heterosexuals. They are branded “exploiters” of everyone else, and they are unable to get out of this trap. In the Western World white heterosexual males face the same fate as the bourgeoisie under Lenin. A white heterosexual male who defends himself or his fellows is immediately branded a misogynist or a white supremicist. Increasingly courts treat white heterosexual males as if they are members of a criminal class.

We now live in a world in which a self-declared “victim” can block truth, because truth offends them. The offended are able to get the truth-teller fired and removed from employment. His crime is that he exercised free speech. Today free speech is the most sure path to self-destruction for a white heterosexual male.

We see this everyday everywhere. Throughout the Western World it is now more important to have the approved gender, sexual preference, and racial balance than merit in university appointments, corporate hiring and promotion, movies, and media. Any white male professor who fails to keep up with prohibitive words and thoughts is dead meat.

Today the Western World is based on race and gender quotas and on Woke Ideologies that have no corresponsence to reality.

Today, throughout the Western World, it is very difficult for a white heterosexual male to get a tenure track appointment in a university. In the UK and many European countries, announcements of university employment openings are restricted to women and to people of color. This is blatant discrimination against white heterosexual males, a group unprotected by anti-discrimination laws and thus subject to discrimination.

The justification offered for the discrimination against merit is that white heterosexual males have dominated for too long. But the real reason is to get rid of objective truth, which stands in the way of the false ideologies of the Woke Generation.

The Deutsche Bank Death Watch Has Taken A Very Interesting Turn | ZeroHedge News

Authored by Michael Snyder via The Economic Collapse blog,

The biggest bank in Europe is in the process of imploding, and there are persistent rumors that the final collapse could happen sooner rather than later.  Those that follow my work on a regular basis already know that this is a story that I have been following for years.  Deutsche Bank is rapidly bleeding cash, they have been laying off thousands of workers, and the vultures have been circling as company executives desperately try to implement a turnaround plan.  Unfortunately for Deutsche Bank, it may already be too late.  And if Deutsche Bank goes down, it will be even more catastrophic for the global financial system than the collapse of Lehman Brothers was in 2008.  Germany is the glue that is holding the EU together, and so if the bank that is right at the heart of Germany’s financial system collapses, the dominoes will likely start falling very rapidly.

There has been a tremendous amount of speculation about Deutsche Bank over the past several days, and so let’s start with what we know.

We know that Deutsche Bank has been losing money at a pace that is absolutely staggering

Deutsche Bank reported a net loss that missed market expectations on Wednesday as a major restructuring plan continues to weigh on the German lender.

It reported a net loss of 832 million euros ($924 million) for the third quarter of 2019. Analysts were expecting a loss of 778 million euros, according to data from Refinitiv. It had reported a net profit of 229 million euros in the third quarter of 2018, but a loss of 3.15 billion euros in the second quarter of this year.

If you add the losses for the second and third quarter of 2019 together, you get a grand total of nearly 4 billion euros.

How in the world is it possible to lose that much money in just 6 months?

If all they had their employees doing was flushing dollar bills down the toilet for 6 months, it still shouldn’t be possible to lose that kind of money.

When investors learned of Deutsche Bank’s third quarter results last week, shares of the bank went down about 8 percent in a single day.

Overall, the stock price has lost over a quarter of its value over the past year.

Unless you enjoy financial pain, I have no idea why anyone would want to be holding Deutsche Bank stock at this point.  As I have previously warned, it is eventually going to zero, and the only question remaining is how quickly it will get there.

We also know that Deutsche Bank has been laying off thousands of workers all over the world

On July 8, 2019, thousands of Deutsche Bank employees across the globe arrived at their offices, unaware that they would be leaving again, jobless, just a few hours later. In Tokyo, entire teams of equity traders were dismissed on the spot, while some London staff were reportedly told they had until 11am to leave the bank’s Great Winchester Street offices before their access cards stopped working.

The job cuts, which totalled 18,000, or around 20 percent of Deutsche Bank’s workforce, were the flagship element of a restructuring plan designed to save the ailing German lender.

The day before those layoffs happened, most of those employees would have probably told you that Deutsche Bank is in good shape and has a very bright future ahead.

Just like we witnessed with Lehman Brothers, there is always an effort to maintain the charade until the very last minute.

Source: Bloomberg

But the truth is that anyone with half a brain can see that Deutsche Bank is dying.  There have been so many bad decisions, so many aggressive bets have gone bad, and there has been one scandal after another

In April 2015, the bank paid a combined $2.5bn in fines to US and UK regulators for its role in the LIBOR-fixing scandal. Just six months later, it was forced to pay an additional $258m to regulators in New York after it was caught trading with Myanmar, Libya, Sudan, Iran and Syria, all of which were subject to US sanctions at the time. These two fines, combined with challenging market conditions, led the bank to post a €6.7bn ($7.39bn) net loss for 2015. Two years later, it paid a further $425m to the New York regulator to settle claims that it had laundered $10bn in Russian funds.

At this point, it is just a zombie bank that is stumbling along until someone finally puts it out of its misery.

Money is so tight at Deutsche Bank that they have even cancelled the Christmas reception for retired employees

Times change. Once upon a time (2001, in fact), Deutsche Bank was able to book stars like Robbie Williams for its staff Christmas party, with a Spice Girl turning up too just because it was such a great party. Now, according to the FT, Christian Sewing has even cancelled the daytime coffee-and-cake Christmas reception for retired employees.

Of course saving a few bucks on coffee and cake is not going to make a difference for a bank with tens of trillions of dollars of exposure to derivatives.

Deutsche Bank is the largest domino in Europe’s very shaky financial system.  When it fully collapses, it will set off a chain reaction that nobody is going to be able to stop.  David Wilkerson once warned that the financial collapse of Europe would begin in Germany, and Jim Rogers has warned that the implosion of Deutsche Bank would cause the entire EU to “disintegrate”

Then the EU would disintegrate, because Germany would no longer be able to support it, would not want to support it. A lot of other people would start bailing out; many banks in Europe have problems. And if Deutsche Bank has to fail – that is the end of it. In 1931, when one of the largest banks in Europe failed, it led to the Great Depression and eventually the WWII. Be worried!

Sadly, most Americans can’t even spell “Deutsche Bank”, and they certainly don’t know that it is the most important bank in all of Europe.

But those that understand the times we are living in are watching Deutsche Bank very carefully, because if it implodes global financial chaos will certainly follow.

Source: The Deutsche Bank Death Watch Has Taken A Very Interesting Turn

November 5, 2019 Afternoon Verse Of The Day

The One Death of Christ Was a Death to Sin

Now if we have died with Christ, we believe that we shall also live with Him, knowing that Christ, having been raised from the dead, is never to die again; death no longer is master over Him. For the death that He died, He died to sin, once for all; but the life that He lives, He lives to God. (Rom. 6:8–10)

The fourth principle is that Christ’s one death to sin brought not only the death of sin but the death of death for those who, by faith, have died with Him. These three verses are essentially a summary of what Paul has just been teaching about the believer’s death to sin and his new life in Christ. He also stresses the permanence of that awesome and glorious truth.

The assurance that we shall also live with Him obviously applies to the believer’s ultimate and eternal presence with Christ in heaven. But the context, which focuses on holy living, strongly suggests that Paul is here speaking primarily about our living with Him in righteousness in this present life. In Greek, as in English, future tenses often carry the idea of certainty. That seems to be the case with Paul’s use of suzaō (or sunzaō), here rendered shall also live. As the apostle makes clear in verse 10 in regard to Christ, he is not merely speaking of existing in the presence of God but of living to God, that is, living a life fully consistent with God’s holiness.

Building on that thought, Paul goes on to say, knowing that Christ, having been raised from the dead, is never to die again; death no longer is master over Him. The point is that, because we have died and been raised with Christ (vv. 3–5), we, too, shall never die again. The sin that made us subject to death is no longer master over us, just as it no longer is master over Him. It also can never be our executioner.

The climax of this section of chapter 6 is that the death that He died, He died to sin, once for all; but the life that He lives, He lives to God. Because death is the penalty of sin (Rom. 6:23), to break the mastery of sin is to break the mastery of death.

Two extremely important truths in verse 10 should be emphasized. The first is that Christ died to sin. Having lived a perfectly sinless life during His incarnation, Christ obviously never had the same relationship to sin that every other human being has. He not only was never mastered by sin but never committed a sin of the least sort. How then, we wonder, could He have died to sin? Yet it is clear from this verse that in whatever way Christ died to sin, believers also have died to sin.

Some suggest that believers have died to sin in the sense of no longer being sensitive to the allurements of sin. But that view is not borne out by Christian experience, and it obviously could not apply to Christ, who was never, in the first place, sensitive to sin’s allurements. Others suggest that Paul is teaching that believers ought to die to sin. But again, such an interpretation could not apply to Christ. Nor could it mean that Christ died to sin by becoming perfect, because He was always perfect.

It seems that Paul means two things in declaring that Christ died to sin. First, He died to the penalty of sin by taking upon Himself the sins of the whole world. He met sin’s legal demand for all mankind who would trust in Him. By their faith in Him, empowered by His divine and limitless grace, believers have forensically died to sin. Second, Christ died to the power of sin, forever breaking its power over those who belong to God through their faith in His Son. Paul assured even the immature and sin-prone believers in Corinth that God “made Him who knew no sin to be sin on our behalf, that we might become the righteousness of God in Him” (2 Cor. 5:21).

It was perhaps the twin truth that believers die both to the penalty as well as to the power of sin that Augustus Toplady had in mind in the beautiful line from his great hymn “Rock of Ages”—“Be of sin the double cure, save from wrath and make me pure.”

The second crucial emphasis in verse 10 is that Christ died to sin, once for all. He achieved a victory that will never need repeating, a profound truth that the writer of Hebrews stresses again and again (7:26–27; 9:12, 28; 10:10; cf. 1 Pet. 3:18).

In addition to being actually identified with Christ in the ways Paul mentions in this passage—namely, His death and resurrection, the destruction of the body of sin, and the death to sin—believers are also analogically likened to their Lord in His virgin birth, in that both He in His physical birth and they in their spiritual births have been conceived by the Holy Spirit. He identified with our humanity in His incarnation; then through His circumcision He placed Himself temporarily under the authority of the Mosaic law in order to redeem those under the law (Col. 2:11). We also relate to our Lord in His sufferings, as we, like Paul, bear the marks of suffering for Him. In so many ways, believers are so completely and inextricably identified with the Lord Jesus Christ that He is not ashamed to call them brothers (Heb. 2:11).[1]

Living with Jesus Now

Romans 6:5–10

If we have been united with him like this in his death, we will certainly also be united with him in his resurrection. For we know that our old self was crucified with him so that the body of sin might be rendered powerless [done away with], that we should no longer be slaves to sin—because anyone who has died has been freed from sin.

Now if we died with Christ, we believe that we will also live with him. For we know that since Christ was raised from the dead, he cannot die again; death no longer has mastery over him. The death he died, he died to sin once for all; but the life he lives, he lives to God.

It is a sad fact that many people perceive Christianity as being negative. It is viewed as a series of don’ts: “Don’t drink; don’t play cards; don’t fool around; don’t laugh too loud.” In fact, “Don’t have fun at all,” because, if you do, God will be looking down from heaven to see it and say, “Now you cut that out!”

It is possible that some reader has taken our first studies of Romans 6 negatively, because the emphasis has been on the fact that once a person has been joined to Jesus Christ he or she can no longer go on sinning. “Shall we go on sinning so that grace may increase?” Paul asked. “By no means!” he has answered. “We died to sin; how can we live in it any longer?” (vv. 1–2). That does indeed sound negative, particularly to the non-Christian. Death! And dying! If you do not know Christianity better than that, it sounds almost like “no more anything.”

But that is not what real Christianity is, of course. In fact, it is just the opposite. It is sin that is negative. So to be freed from sin is to be freed to a brand new life, which is positive. Leon Morris, one of the newer and best commentators on Romans, says, “The Christian way is not negative. There is a death to an old way, it is true, but as the believer identifies with Christ in his death he enters into newness of life.” The Christian way of speaking about this is to say that, for the Christian, death is followed by a resurrection.

And not just at the end of time! True Christianity is living out a new, joyful, abundant, resurrected life with Jesus Christ now.

A New, Rich Section

We have already had more than one hint that this has been coming. Paul ended the fifth chapter of Romans by saying that the reign of grace has replaced the reign of sin and death, and in chapter 6 he has concluded that we were “buried with him [Christ] through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life” (v. 4). Nevertheless, it is in the section to which we turn now (verses 5–10) that this new and abundant life is unfolded fully for the first time.

This is a long section compared to the several smaller units we have been studying in the previous chapters. In fact, it would be too long for one study if it were not that we have already dealt with most of the key terms. Most important, we have studied how we can be said to have died to sin. Jesus died to sin (not “for sin,” though that is also true) by ending the phase of his life in which he was in sin’s realm, and by returning to heaven. In the same way, our old relationships to sin have also ended. God fixed our future when we were taken out of Adam and joined to Christ. We cannot go back to the old life. As I have said several times, there is no place for us to go but forward.

The outline of these verses is a simple one. In verse 5, Paul states a thesis, which verses 6–10 develop. It has two parts: “If we have been united with him like this in his death …” (that is the first part; it is what he has already been talking about extensively) and “… we will certainly also be united with him in his resurrection” (that is the second part; it is the new idea to be developed). Paul unfolds the meaning of the first part in verses 6 and 7; he explains the second part in verses 8–10.

The Body of Sin

A few lines back I wrote that the first part of verse 5 (We have been united with Christ in his death) has already been dealt with extensively, and that is true. But when Paul unfolds the meaning of this sentence in verses 6 and 7, he is not just repeating himself. This is the point at which he is starting to talk about the Christian life, particularly the Christian’s sure victory over sin. Now when he mentions our union with Christ in his death, it is to show how this frees us from sin’s tyranny.

The best way to show what Paul is doing in these verses is by focusing on the two key phrases.

  1. Our old self. The first phrase is “our old self” which, he says, “was crucified with” Christ. Our earlier studies have already indicated how this should be taken. “Old self” refers to our old life, that is, to what we were in Adam before God saved us. That old life is done for. We have died to it. That is why Paul says it “was (or ‘has been’) crucified.”

Many commentators go astray at this point, because they confuse the “old self” with the Christian’s “old (or ‘sinful’) nature,” a phrase Paul uses later. Because the old nature remains with us, these teachers are always urging believers to crucify or kill the old self. They explain the persistence of sin in the believer by observing that crucifixion is a “long drawn out” process. Now it is true that the Christian life is a long-drawn-out battle with sin. That is what Romans 7 is about, as I will show when we get to it. But the secret to victory over sin is not the crucifixion or killing of the old self, for the simple reason that the old self has already died. That is why the Bible never tells us to crucify the old man. How can we if he has already been put to death?

I make this point strongly because, although the Christian life is indeed a struggle, to equate killing our old self with that struggle (when the old self has already been crucified with Christ) is to miss the truth that has been given to us by God for our victory.

  1. The body of sin. The second key phrase is “the body of sin.” It occurs in the clause “so that the body of sin might be rendered powerless [done away with].” This is the first time we have seen this phrase, though it or some variation will occur a number of times more as we proceed. What does it refer to?

Our first inclination is to think of the body of sin as being the same thing as our old self, which has just been mentioned. This is probably because the old self is said to have been crucified; a body is crucified and, if the body of sin is crucified, it is therefore obviously rendered powerless, which is what the text states. But that is not the idea. I think D. Martyn Lloyd-Jones is exactly right at this point when he says that by the term “body of sin” Paul is talking about the old nature, and that to some extent he means the word body (that is, our physical body) literally. Paul was not talking about this earlier. The old self (or old man) is not the old nature. The old self is the “old me,” who has died. But here, in talking about “the body of sin,” Paul is talking about the old nature, mentioning—for the first time in Romans—the Christian’s actual inclination to sin, which must be dealt with.

That makes sense of verse 6, of course. For what Paul says in verse 6 is that God has taken us out of Adam and placed us in Christ, thereby causing us to die to the old life, in order that (1) our present inclinations to sin might be robbed of their power, and (2) we should be delivered from sin’s slavery.

I want to give a personal reaction to the phrase “body of sin” at this point. If Paul were with us today and I had an opportunity to speak to him, I think I might say that I wished he had spoken of our sinful nature in some other fashion. This is because to locate the Christian’s continuing inclination to sin in the “body,” as this phrase does, seems to suggest two admittedly wrong ideas. First, it suggests: “I am not a sinner; it is only my body.” We do not want to say that. John tells us that “if we claim to be without sin, we deceive ourselves” (1 John 1:8). And second, it suggests that the body is somehow intrinsically evil, and we know that this is a Greek or Hindu idea, rather than a Judeo-Christian one. “Couldn’t you have thought of another phrase?” I would have asked the apostle.

Yet I confess that I cannot think of a better one. And the phrase is helpful as long as I realize that, although I am not ultimately my body, I am nevertheless so much formed by it that I cannot escape its influences. The wording teaches us that in our present physical state, prior to glorification, sin is in possession of our bodies and must be dealt with at that level.

Sin in the Body

Here are some examples of how sin operates in our bodies.

We sit down to eat, and our hostess sets a beautiful spread before us. There is nothing intrinsically wrong (sinful) in either her preparations or our eating. The body is from God; it needs to eat because God made it that way. But we become so enthralled by the food’s appearance and taste that we take this natural bodily function and push it beyond where it was intended to go. We overeat. We indulge, we stuff ourselves. The overindulgence is sin, and it leads to even greater sin if it becomes a pattern. This pattern of eating harms the body and in time makes us insensitive to the needs of others—others who are hungry, for example—and to God, who has given us the food. We become ungrateful, fail to thank him, and even complain if for some reason we are unable at some future point to indulge ourselves as freely.

Take sleeping as another example. The body needs rest. We cannot do without it. Sleep or relaxation refreshes us so that we feel good. But the body can draw us into the sins of sloth and apathy and then lead us to the even more sinful conviction that others should work for us so we can be at ease. We may even think ourselves superior to these other persons since they, in our view, exist chiefly to see that we are made comfortable.

Our glands and the hormones they produce are also parts of the body. They, too, are good, since they have been given to us by God. They feed our emotions. Danger causes our adrenaline to flow so that we can react quickly to escape a life-threatening situation. Sexual hormones awaken us to the qualities of the opposite sex and lead to love, marriage, and procreation. But these same glands also react wrongly and more strongly than they should. Adrenaline will flow just because someone has offended us, and we will fight back when we should show a spirit of meekness. Our sexual glands, particularly when they are stimulated by the world’s culture, lead to lust, infidelity, promiscuity, and other vices. Indeed, they turn us against God when we are told that his law forbids such inclinations.

A person may say, with reason, that it is not the body that is at fault but our minds. Sin begins in the mind or spirit. But although I realize that the source of sin is in the mind or spirit and that the spirit is not the body, it is nevertheless impossible to separate the mind from the body. We are as we think, and the thinking process (so far as anyone can determine) is physiological. So even at this level it is clearly “the body of sin” from which we need to be delivered.

Posse Non Peccare

This is what our having died to sin by our union to Christ in his death is intended to accomplish. Paul says that our union with Christ in his death has been to render the body of sin powerless, so that we might “no longer be slaves to sin.”

“Rendered powerless” (or “done away with”), as in the New International Version, is a better translation than the older word “destroyed” (kjv, rsv). But even this can mislead some people. The Greek word is katargeō, and it occurs twenty-seven times in the New Testament, including three prior instances in Romans. It occurs in Romans 3:3 and 31, where it is rendered “nullify” (“Will their lack of faith nullify God’s faithfulness?” and “Do we, then, nullify the law by this faith?”). It also occurs in Romans 4:14, where it is rendered “has no value” (“For if those who live by law are heirs, faith has no value”). Two more instances in Romans are in chapter 7, where it is translated “released” (“If her husband dies, she is released from the law of marriage” [v. 2] and “We have been released from the law so that we serve in the new way of the Spirit” [v. 6]).

None of these instances mean “destroyed,” and they do not mean “rendered powerless” in the sense that the thing involved can be said no longer to exert an influence. They mean rather: “no longer to exert a controlling force or power” or “to be made ineffective.”

In other words, the reason God has removed us from our union with Adam and has joined us to Christ (so that we have died to our past) is so the inclinations to sin that operate so strongly in our bodies might no longer exercise effective power or control us. They are still there, but from this point on they will not dominate us. Before this, we were “slaves to sin” (v. 6), but having died to sin, we are now “freed” from it (v. 7).

Will we sin? Yes! But we do not need to, and we will do so less and less as we go on in the Christian life. You may remember how Saint Augustine put it when he was comparing Adam’s state before the fall, Adam’s state after the fall, the state of those who have been saved by God through the work of Christ, and our final state in glory as Christians.

Augustine said that before he fell Adam was posse peccare (“able to sin”). He had not sinned yet, but he was able to.

After his fall, according to Augustine, Adam became non posse non peccare (“not able not to sin”). By himself he was unable to break free from it.

The state of believers, those who have been saved by Christ, is now one of posse non peccare (“able not to sin”). That is the state Paul is writing about in Romans 6. For them, the tyranny of sin has been broken.

The glorified state, for which we yearn, is non posse peccare (“not able to sin”). In our glorified state we will not be tempted by sin or be able to fall into it again.

A Present Resurrection

The second half of Paul’s topical sentence in verse 5 (“we will certainly also be united with him in his resurrection”) is explained in verses 8–10, where Paul speaks of a present resurrection: “Now if we died with Christ, we believe that we will also live with him. For we know that since Christ was raised from the dead, he cannot die again; death no longer has mastery over him. The death he died, he died to sin once for all; but the life he lives, he lives to God.”

I have quoted those verses in full, because unless we take them together we will perceive the words “we will also live with him” as referring to our future resurrection, when actually they refer to an experience of resurrection life here and how.

Don’t misunderstand. There is a future resurrection, and the same union of the believer with Christ that we have been talking about is a guarantee of it. But that is not what these verses are about. We have already seen what they mean in the case of Christ. They refer to his passage from the sphere where death reigned to the sphere of the resurrection, from where he was to where he is now. In the same way, they refer to our passage—from the reign of death to the reign of grace, to a present resurrection. This is what Paul says of himself in Philippians when he writes: “I want to know Christ and the power of his resurrection …” (Phil. 3:10). He means that he wants to be victorious over sin.

I have been reading Stephen W. Hawking’s stimulating book on modern physics, entitled A Brief History of Time. Hawking is the distinguished English physicist who has Lou Gehrig’s disease and is confined to a wheelchair, but has done pioneer work in the analysis of what are commonly called “black holes” or “singularities.” A black hole is a collapsed star of such density and gravity that nothing can escape from it, not even light, which is why it appears as a dark spot in the panorama of the heavens. Objects rushing toward it approach the speed of light as well as approach infinite mass; as a result, the normal laws of physics tend to lose meaning at the center. No one knows what happens when an object reaches the center, but some have speculated that for reasons beyond most people’s ability to grasp, an object might shoot through the “hole” and pass into another time period or existence.

I understand a great deal less about black holes than scientists do, so I have no idea whether such speculations are true. But it occurs to me that passing through a black hole is an apt illustration of a Christian’s having died to sin and having been raised to new life in Christ—if for no other reason than that he or she cannot come back. Anything that has gone through a black hole has passed through it forever. Similarly, anyone who has been united to Christ has died to sin, is on the way to God, and can never return to his or her former sphere of existence.

And there is this, too: For most of us, to pass through a black hole in space would be, in physical terms, the most important, monumental, irreversible, and life-changing experience we can imagine. But great as that might be, it would not be so great as the change that has already taken place in those who have been lifted out of the realm of sin and joined to Jesus Christ.

When all is said and done, passing through a black hole would still mean being limited to some kind of physical universe. But being joined to Christ means being joined to the One who made the universe itself and who will still be there when heaven and earth—including black holes, quasars, neutron stars, and all the rest—have passed away.

But I do not want to leave you there. This last point is a flight of fancy, so far as I know. But what I started to talk about is the positive Christian experience of being delivered from the power of sin by the realities of Christ’s life. I return to the key questions.

First: “Shall we go on sinning so that grace may increase?”

The answer: “By no means! We died to sin; how can we live in it any longer?”

Second, the question of this study: “How can we triumph over sin?”

The answer: “By knowing what God has done for us when he joined us to Christ.” We are going to look at the meaning of that even more in the next study, when we consider verse 11. But I hope you have noticed, as we studied verses 5–10, that the important word know, which I have called the key to this entire matter of sanctification, is here again and not only once but twice. We saw it first in verse 2: “Or don’t you know that all of us who were baptized into Christ Jesus were baptized into his death?” Here it appears in verse 6: “For we know that our old self was crucified with him,” and in verse 9: “For we know that since Christ was raised from the dead, he cannot die again; death no longer has mastery over him.”

What is true of Jesus is true of us. His relationship to sin, while he was in this life, has passed forever. It is true of us as well, since we are joined to him. The key to holiness is to know this and to press on.[2]

8–10 Union with Christ continues to be the theme in vv. 8–10, which essentially restate the argument of vv. 5–7:

  1. 5 = v. 8
  2. 6: “For we know …”
  3. 9: “For we know …”
  4. 7: gar (“because …”; NASB, “for …”; ground for the preceding statement)
  5. 10: gar (NASB, “for …”; untranslated in NIV)

Resurrection again comes into view in these verses. Though there is considerable similarity with the close of v. 4 and v. 5, the note of futurity (“we will also live with him,” v. 8) makes it apparent that now future bodily resurrection is in view. Our future resurrection will constitute a final victory over sin and its fruit, death. But this future resurrection is anticipated in our present resurrection, and therefore there is also the possibility of a victory over sin already in the present. For a brief time, death, as the executor of sin, held Christ, but not for long (v. 9). Since he was not guilty of personal sin, death had no right to hold him indefinitely (cf. Ac 2:24). Likewise, it had no right to recall him to experience death again. Once having been raised from the dead, our Lord is alive forever and ever (Rev. 1:18). Through him death has finally been conquered. A totally new order of life has been inaugurated.

10 It was important for Paul to emphasize this truth: “[Christ] died to sin once for all [ephapax, GK 2384]” and now “the life he lives, he lives to God.” Similarly, since we have been united with him in baptism, we are to exhibit the same death to sin and the living out of a new life characterized by righteousness. In this respect, Christ presents a pattern for believers in their expectation of the future and also in their motivation for life in the present time (2 Co 5:15). Christians are thus called to “live in this world as those who do indeed share in Christ’s death, not yet fully liberated from the power of death, but no longer in bondage to sin, as those who draw their vital energies and motivations from God in Christ Jesus” (Dunn, 1:333).[3]

8  Paul now reiterates the tie between dying with Christ and being raised with Christ that he established in v. 5: “But if we have died with Christ, we believe that we shall also live with him.” He does this in order to draw out the significance of that connection as seen in the light of the nature of Christ’s own death and resurrection (vv. 9–10). The future form “we shall live” sparks the same debate as does the future “we will be [united with his resurrection]” in v. 5b. Is Paul thinking (mainly) of the resurrection of believers “with Christ” at death or the parousia or of the believer’s present enjoyment of new life with Christ?135 The undeniable assumption of the passage (cf. vv. 4b, 11, 13) that the Christian has, as a result of “baptismal-conversion death,” new life with Christ points to the second alternative. But the future tense is not the most natural if this were Paul’s point, and the fact that this “life with Christ” is an object of belief (“we believe”) also fits better with a reference to what we have been promised than with what we already possess. But this future life of resurrection casts its shadow into the believer’s present experience, and it is clear from the sequel that Paul wants us to see the present implications of this promise of future resurrection life.[4]

6:8–11 / The focus now shifts to Christ as the pioneer of the Christian experience. Paul endeavors to show that what is true of Christ is equally true for believers. Thus, if we died with Christ, we believe that we will also live with him (v. 8). Christian existence is not mechanical or automatic, like the law of gravity or the germination of a seed in springtime. In otherwise balanced statements Paul inserts, we believe, which means that believers live by the claim of faith, by the conviction of and commitment to God’s redemption of the world in Jesus Christ. For the present, faith believes more than it experiences, and thus it lives in hope, looking inevitably toward the future (we will also live with him) when Christ will be fully revealed. The wonder and reality of Christ’s death and resurrection can be realized only by a faith relationship with him who died and lives, Christ the Lord, the pioneer of salvation.

Faith is neither grounded in an illusion nor hitched to the cart of wishful thinking. We know that since Christ was raised from the dead, he cannot die again. Faith is grounded in the risen Christ who is witnessed to through the apostolic proclamation and who is present in the lives of believers through the indwelling of the Holy Spirit. The resurrection of Jesus Christ is the anchor of faith and the assurance of our future resurrection (1 Cor. 15:12ff.). Many religions believe in nature gods who, in accordance with the rhythm of nature, reappear in the cycles of death and renewal. This, however, is not the meaning of Christ’s resurrection, for his resurrection is unique, for death no longer has mastery over him (v. 9). The death and resurrection of Christ resound like a trumpet blast through the corridors of time—once for all. Not even the raising of Lazarus (John 11) is a prototype of Christ’s resurrection, for Lazarus died again. Jesus lived in perfect obedience to the eternal God. Because he lived for God he did not live for self; because he did not live for self he knew no sin; because he knew no sin death held no mastery over him. The cross swallows up the grave. Death can claim neither Christ again nor those who through faith “charge their lives to his account” and grow into his likeness.

Faith in the resurrected Christ is thus no pipe dream, but the fulcrum of history, the hope of the ages, the clarion truth that in Jesus eternity beams brightly into the dark shed of human history. Such a truth admits of no languid and nominal acceptance; a strain so rich pulls us from our seats to join the dance of life. The gospel is like the last train to freedom: it must be seized at all costs. “So also you,” says the original, “must count yourselves dead to sin but alive for ever more to God in Christ Jesus.”[5]

6:8 if we died with Christ … we will also live with him. Verse 8 focuses on believers. This verse, like 6:5, taps into the overlapping of the two ages: the age to come came with Christ’s death and resurrection, and therefore Christians share in his resurrection life now. But the age to come will not be complete until the parousia (the return of Christ); only then will believers receive their resurrection body. Both occur by virtue of the believer’s union with Christ.[6]

8, 9. Now if we have died with Christ, we believe we shall also live with him; since we know that Christ, having been raised from the dead, no longer dies.

If we died with Christ, that is, if, as a result of Christ’s death for us, we died to sin, we shall also spiritually live in fellowship with him, and this not only in the hereafter but here and now. Cf. verses 3 and 5. We know that such living with him is possible because he, having died, was raised from the dead, never again to die. Death could not hold him (Acts 2:24), for it no longer exercises lordship over him.

Those who, during Christ’s pre-Golgotha ministry, were by him raised from the dead, died again. According to heathen mythology certain deities are constantly dying and rising. Not so Jesus. Death no longer exercises lordship over him. Having been raised, he lives forevermore (Rev. 1:18), and we with him. This we believe: we know it to be true![7]

The Resurrection of Christ Was a Resurrection to Life (6:8–10)

SUPPORTING IDEA: The believer in Christ is united with Christ in his resurrection so that he might live to God.

6:8–9. Both here and in verse 5, when Paul says “if,” he is saying “since” (“ei with ‘the indicative of logical reasoning’;” Moo, p. 377). His opening statement in this verse could be translated, “Since it is true that we died with Christ, we believe that we will also live with him” (Moo, p. 377). By his use of grammar, Paul wants the Roman believers (and us) to know that we have died with Christ, and that given that fact, we will also live with him. Life with him, life lived “to God” (v. 10), is what the believer is freed from sin “to.” We can no more not live with Christ, than Christ cannot live to God. If God raised Christ, we are also raised with him.

And what is this living with him? It is nothing short of the transformation of our lives, our sanctification. Think of those who actually did live with him in person. Were their lives not radically altered? Did Peter, James, John, and the others not discover a measure of life, a way of life, that they had never known? A life that became so precious to them that they were willing to die for its promulgation? What believer today, given the opportunity and a clear vision of this new life, would not want to live with Jesus? Who would not want to have him as a friend, a teacher, a counselor, a protector?

If we could boil the theological concept of sanctification down to a manageable phrase, would it not be “living with Jesus”? Granted, not all who lived with Jesus were sanctified. But none who wanted to be made holy were left unholy; none who wanted to follow him were turned away; none who wanted to live with him were told they could not. And so it is for us, Paul says. If we died with Christ, we believe (pisteuo; we have faith, confidence, surety) that we will also live with him.

The reason for our confidence is his resurrection. As Paul told the Corinthians, “If Christ has not been raised … you are still in your sins … [and] we are to be pitied more than all men” (1 Cor. 15:17–19). But he was raised; and because he was raised he cannot die again; death no longer has mastery over him. And because it does not have mastery over him, it does not have mastery over us, because we died and were raised with him. Has mastery is present active indicative of kurieuei, from kurieuo, to exercise lordship over. Death has no ongoing position of lordship over the Lord, nor over those who are the Lord’s. Christ submitted to the reign of death (Rom. 5:21) once for those on whom death had a claim. But having done it once, he will never do it again.

6:10. Christ died once for all (aorist tense; one completed act), but the life he lives (present active indicative; ongoing, continuous action), he lives to God (see Heb. 7:27; 9:12, 26, 28; 10:10; 1 Pet. 3:18; Rev. 1:18). What were we freed to do? To live with Jesus, to live to the glory of God. That is as certain a reality as the death and resurrection of Christ himself. “If Christ were to die again, it follows that those who have died with him and who will be raised with him will also die again along with him! Therefore, the apostle makes it clear that Christ will never die again, so that those who will live with him may be sure of having eternal life” (Origen; quoted in Bray, p. 161).

The question at this point is not one of “What?” but of “How?” How does this actually become a reality in the life of the believer? Fortunately, the key is not new ground. In fact, it is ancient ground, the ground upon which Abraham stood in Genesis 15:6, to which Paul refers in Romans 4:3.[8]

6:8–10. The believer was united with Jesus in His death, a death undergone with reference to breaking the power of sin (He died to sin, v. 10). Jesus rose from the dead, and the believer is united with Him in that as well. If Jesus’ condition is irreversible (Jesus is never to die again; death no longer is master over Him, v. 9), then the believer’s condition is also irreversible. Sin is no longer the slave master over the believer.[9]

[1] MacArthur, J. F., Jr. (1991). Romans (Vol. 1, pp. 327–329). Chicago: Moody Press.

[2] Boice, J. M. (1991–). Romans: The Reign of Grace (Vol. 2, pp. 665–672). Grand Rapids, MI: Baker Book House.

[3] Harrison, E. F., & Hagner, D. A. (2008). Romans. In T. Longman III &. Garland, David E. (Ed.), The Expositor’s Bible Commentary: Romans–Galatians (Revised Edition) (Vol. 11, p. 107). Grand Rapids, MI: Zondervan.

[4] Moo, D. J. (1996). The Epistle to the Romans (p. 377). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.

[5] Edwards, J. R. (2011). Romans (pp. 163–164). Grand Rapids, MI: Baker Books.

[6] Pate, C. M. (2013). Romans. (M. L. Strauss & J. H. Walton, Eds.) (p. 142). Grand Rapids, MI: Baker Books.

[7] Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of Paul’s Epistle to the Romans (Vol. 12–13, pp. 199–200). Grand Rapids: Baker Book House.

[8] Boa, K., & Kruidenier, W. (2000). Romans (Vol. 6, pp. 192–194). Nashville, TN: Broadman & Holman Publishers.

[9] Vanlaningham, M. G. (2014). Romans. In The moody bible commentary (p. 1753). Chicago, IL: Moody Publishers.