Introduction

In chapter one we learned that according to Romans 7:21 indwelling sin acts as an inward compelling law—always present within believers—that is all the more recognizable whenever we would do good. There is by the Spirit of grace, however, a constant and ordinarily prevailing will of doing good despite the opposition brought on by sin. We saw in chapter two that the reference to indwelling sin as a “law” demonstrates its power. It constantly attempts to seize dominion over a person and has this efficacy (i.e., power to carry out its will) through its threats in terms of punishments and rewards.

In chapter three Owen moves on to give further evidence of the source of sin’s power within us. It comes, in part, because of the nature of the heart, wherein sin plies its trade, seeking uncontested enthronement. The heart is unsearchable and deceitful above all things and this gives sin much of its power and efficacy. In chapter four, carrying along the same theme, Owen teaches us that sin receives its power by virtue of its nature as pure enmity against God. Further, it is against all of God and has polluted all of us (i.e., every part of our being is stained with corruption).

In chapter five Owen begins to outline two more ways in which sin is enmity against God and therefore powerful. He says that enmity shows itself in sin’s aversation toward God (i.e., hatred and loathing toward God) and in its constant opposition to God. Owen says that this aversation lies in both the mind and the emotions, and affects us at both the private and public level. He then lists five ways “to prevent the fruits and effects of this aversation”: (1) maintain universal holiness in all of your obedience to God; (2) labor to prevent the very beginnings of aversation; (3) never let any one aversation prevail to a conquest; (4) carry about a constant humility because of the wretchedness of your soul in this regard, and (5) fill your mind with the excellency and beauty of spiritual things. Good advice indeed!

We come now to chapter six. We’ve talked about the aversation of indwelling sin in chapter five. Now, in chapter six, Owen wants to talk about the second way in which sin demonstrates its power, namely, through opposition toward God. Indwelling sin opposes God, generally, by constantly lusting for evil, and specifically, by fighting or warring. Two more points about the success and madness of sin will be dealt with in chapter seven.

A Detailed Discussion of the Argument of Chapter Six

Enmity will oppose and contend with that wherewith it is at enmity; it is so in things natural and moral. As light and darkness, heat and cold, so virtue and vice oppose each other. So is it with sin and grace; saith the apostle, “These are contrary one to the other,” Gal. v. 17;—ajllhloi" avntivkeitai. They are placed and set in mutual opposition, and that continually and constantly, as we shall see.⁴⁵

Sin’s General Inclination: It Lusts

The apostle Paul says in Galatians 5:17 that “the flesh has desires that are opposed to [i.e., lust against] the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other…” Thus Owen concludes that just as the general operation of fire is to burn, so the general operation of sin is to lust. “All the actings of the law of sin whatever, in all the faculties and affections of the soul,” are firstly and foundationally lusts arising from the flesh (cf. Gal. 5:16; Rom 13:14). But these lusts arise not only in connection with the sensual aspect of man’s being, but also in his mind (Eph 2:3). They seek to defile our entire lives (2 Cor 7:1). Remaining clear of them is a good measure of our sanctification and leads to deliverance from the “old man” (1 Thess 5:23). There are two primary ways in which these lusts operate: (1) in a hidden close propensity to all evil, and (2) in their continuous striving toward evil.

In A Hidden, Close Propensity unto All Evil

The musings and thoughts of the unregenerate man, described in Genesis 6:5, involve only evil all the time. This is the habitual condition of his heart because sin knows no opposition, only free reign. He is under the complete dominion of sin. But we must a make difference with the regenerate man. His heart has been delivered by inward grace from the law and dominion of sin. The constant disposition of his heart is not to do evil, but to do the good. But, this does not mean that sin is not present and does not impact him constantly (“evil is present with me”). It does. Speaking of the regenerate man, Owen states:

But now, suppose that the springs of it [i.e., indwelling sin] are much dried up by regenerating grace, the streams or actings of it abated by holiness, yet whilst any thing remains of it, it will be pressing constantly to have vent, to press forward into actual sin; and this is its lusting.⁴⁶

There are two primary ways in which this habitual tendency in the law of sin is often discovered: (1) it unexpectedly surprises the soul, and (2) it inclines habitually to follow through every temptation with full blown sin.

1) It Unexpectedly Surprises the Soul

There are times when, through no obvious provocation or enticement, indwelling sin surprises the soul with foolish, unexpected, and sinful “figments and imaginations.” A similar thing is true concerning the movements of sanctifying grace in our souls. Through no determination on our part to stir up the grace of God we nonetheless find ourselves full of faith, love for people, and contentment in God.⁴⁷ Thus both the law of sin and the principle of grace are at work within us. But, again, as concerns sin, it works while we are unaware, that is, without informing our minds of its plans and whereabouts. Sometimes, to show its strength and power, it secretly works against our Spirit-inspired efforts to mortify a particular sin. Owen comments:

Hence it is, that when the soul is oftentimes doing as it were quite another thing, engaged quite upon another design, sin starts that in the heart or imaginations of it that carries it away into that which is evil and sinful. Yea, to manifest its power, sometimes, when the soul is seriously engaged in the mortification of any sin, it will, by one means or other, lead it away into a dalliance [i.e., flirting] with that very sin whose ruin it is seeking, and whose mortification it is engaged in!⁴⁸

2) It Inclines Habitually to Follow through with Every Temptation

Indwelling sin is habitually prepared and waiting to follow through on every temptation with the commensurate sin. There was nothing in Jesus, nor in Adam initially, however, that was enticed by the temptations from without. A city, whose inhabitants are all firmly and unalterably committed to the well-being of the city, is virtually impenetrable to attack. So it was with Christ. There was no division, hypocrisy, or secret sin in his soul and thus temptations from without could not find their way in. But we are another kind of city, for we have division and a vicious traitor living inside the gates. Thus temptation is able to find a friend in us and indwelling sin is always there to open the gate and give him free access. David says in Psalm 38:16-17 that his foot was “about to slip” and he “was about to stumble.” Indwelling sin is always attempting a complete victory even from the slightest temptation.

There is nothing so vain, foolish, ridiculous, fond, nothing so vile and abominable, nothing so atheistical or execrable, but, if it be proposed unto the soul in a way of temptation, there is that in this law of sin which is ready to answer it before it be decried by grace. And this is the first thing in this lusting of the law of sin,—it consists in its habitual propensity unto evil, manifesting itself by the involuntary surprisals of the soul unto sin, and its readiness, without dispute or consideration, to join in all temptations whatever.⁴⁹

It Continuously Strives toward Evil

Indwelling sin not only continuously strives to “press after evil,” it also makes constant opposition to what is good. It is constantly tempting the saint to give way to the lusts it proposes to the mind and affections and to disregard the urgings of the Spirit. As James says, “Every man is tempted of his own lust” (1:14). Again, this is a constant, unrelenting fact inherent in its existence.

This is sin’s trade: jEpiqumei~—“It lusteth.” It is raising up in the heart, and proposing unto the mind and affections, that which is evil; trying, as it were, whether the soul will close with [i.e., carry out] its suggestions, or how far it will carry them on, though it do not wholly prevail.⁵⁰

Now some temptations come from without and are not necessarily evil things in themselves. But others come from within and are inherently evil and represent the very work of the law of indwelling sin.

And this is the work of the law of sin,—it is restlessly and continuously raising up and proposing innumerable various forms and appearances of evil, in this or that kind, indeed in every kind that the nature of man is capable to exercise corruption in. Something or other, in matter, or manner, or circumstance, inordinate, unspiritual, unanswerable unto the rule, it hatcheth and proposeth unto the soul.⁵¹

These are the kinds of ideas expressed by the apostle Paul in 1 Thessalonians 5:22 and Isaiah in 57:20-21. The apostle warned the young church to “refrain from every hint/appearance of evil,” and the premier prophet claimed that the wicked are like “the tossing sea which cannot rest” and “whose waves constantly stir up mud and mire.” In fact, “there is no peace for the wicked,” says God through Isaiah.

This, then, is the first thing that sin makes in its opposition and enmity to God, that is, it lusts against God. It does so with a hidden, close propensity to all evil and with continual striving toward evil, “to close,” as Owen nicely puts it, with every temptation. But there is also a particular way in which sin opposes God, namely, it wars against him.

Sin’s Particular Way of Contending: It Fights or Wars

When Owen talks about indwelling sin fighting he means that it acts with the strength and violence of men in war. Whatever “proposals” (i.e., sinful ideas) it advances to the mind, through the affections, it pursues, urges, and presses with all the determination it can muster, vigorously and unashamedly warring until its victory be won. If this were not so, and all it did was to suggest sin to the mind, we would not have the struggle we do. But, it indeed marches, as it were, right into the capital demanding a complete and total surrender. It seeks to reign completely over us. The two ways in which it does its warring include rebelling against the principle of grace and contending for rule over the soul.

It Rebels against Grace

There are two contrary laws in believers. One is the law of sin and the other is the “law of the mind” or variously called “the law of grace” or “the law of the Spirit.” These two are in constant warfare with each other, but they cannot both be sovereign. Indeed, the law of the Spirit of life has set us free from complete subjection to the law of sin and death (Rom 8:1-2). We delight in the law of God in the inward man (Rom 7:22) and sin no longer has dominion over us for we are under grace (6:14). Grace has sovereignty in the will, understanding, and affections, but we do not always have victory. Owen asks “why” this is so. He says the answer lies in a recognition that the law of sin wars and rebels against the principle of grace in two ways: (1) it opposes the general purpose of the soul, and (2) it rebels in particular duties. Let’s take a brief look at these two.

1) It Opposes the General Purpose of the Soul

If the Spirit of Christ dwells within a person, the general design and purpose of that person’s life is to walk in conformity to Christ in all things. This is what God told Abraham in Genesis 17:1:

When Abram was ninety-nine years old, the Lord appeared to him and said, “I am the Sovereign God. Walk before me and be blameless.

Paul also said the same thing in Philippians 3:12-14:

^3:12 Not that I have already attained this—that is, I have not already been perfected—but I strive to lay hold of that for which Christ Jesus also laid hold of me. ^3:13 Brothers and sisters, I do not consider myself to have attained this. Instead I am single-minded: forgetting the things that are behind and reaching out for the things that are ahead, ^3:14 with this goal in mind, I strive toward the prize of the upward call of God in Christ Jesus.

With the language of “striving” and “reaching out” Paul expresses the regenerate soul’s universal pursuit of the heart after God. But even in the best of saints—so to speak—there still remains the actings of sin as it attempts to divide the heart, cause eruptions of carnal emotions, and foster unbelief. We have, as Owen says, a division, not of the heart, but in the heart. It is indwelling sin that opposes this general disposition of the soul unto a close walking with God.

2) It Rebels in Particular Duties

Not only does indwelling sin constantly set itself against pure devotion to Christ in general, but it also rebels in respect to our particular duties before God. For example, prayer. Every Christian has both the privilege and responsibility to pray. But Christians often fail in this regard, either to pray in the first place, or to pray with the constancy and manner after which they have been taught in scripture. As Owen says, a Christian man might

‘pray in the spirit,’ fervently, ‘with sighs and groans that cannot be uttered;’ in faith, with love and delight, pouring forth his soul unto the Lord. This he aims at. Now, oftentimes he shall find a rebellion, a fighting of the law of sin in the matter. He shall find difficulty to get any thing done who thought to do all things. I do not say that it is thus always, but it is so when sin “wars and rebels;” which expresseth an especial acting its power.⁵²

In short, there is no commandment of grace that is loved by the soul, approved of and aimed at, that does not in our experience of obedience, suffer an attack from indwelling sin.

It Contends for Rule Over the Soul

Not only does indwelling sin rebel against the principle of grace deeply planted in us through our union with Christ and the personal, ever present ministry of the Spirit, but it also assaults the soul. Again, Owen, following scripture, highlights the language of war, strife, and battle. 1 Peter 2:11 says that sinful desires war against the soul. James says the same thing (James 4:1). Peter tells us what these sinful desires fight against, namely, the “regenerate soul.” James tells us what these urges fight with or by, namely, the corruption already present within us. The chief end of sin’s opposition is sovereignty and uncontested rule and supremacy. In reaching for this supremacy, sin assaults us in three ways: (1) it positively acts to bring it about; (2) it constantly urges us to sin, and (3) it entangles the affections and draws them into battle against the mind.

1) Sin Assaults Us in Its Positive Actings

In Romans 7:24 Paul cries out, “Who will deliver me from this body of death.” When we pursue our enemy we do not cry out for deliverance, but for victory. But, when we are pursued by an enemy, we cry out for deliverance. Thus in Romans 7:24 Paul is picturing sin as an enemy pursuing him from whom he wants deliverance. Thus, perhaps through the vanity of our thinking, the folly of our imaginations, or the sensuality of our emotions, we are assaulted by sin. That is, sin did not rise up because we decided to walk with God in some particular duty, but rather it took advantage of our weakness and for no apparent reason rebelled.

2) Sin Assaults Us by Its Importunity or Determination to Prevail

Our enemy is restless and never content but to press forward and secure a victory against us. If we defeat it now, it will return a short time later. If we bring the cross of Christ against it, it falters, but will soon try another trick. If we meditate on the love of God, it tries even harder. If we remind it of hellfire, it rushes right into the flames! “Reproach it with its folly and madness; it knows no shame, but presseth on still.” A person tries to forget about a temptation and sin is right there to remind him. By this constant agitation it wearies the soul and unless the Spirit come to our rescue sin will ensue.

There is nothing more marvelous nor dreadful in the working of sin than this of its importunity. The soul knows not what to make of it; it dislikes, abhors, abominates the evil it tends unto; it despiseth the thoughts of it, hates them as hell; and yet is by itself imposed on with them, as if it were another person, an express enemy got within him.⁵³

This is the thought Paul expresses in Romans 7:15-17:

^7:15 For I don’t understand what I am doing. For I do not do what I want—instead, I do what I hate. ^7:16 But if I do what I don’t want, I agree that the law is good. ^7:17 But now it is no longer me doing it, but sin that lives in me.

Even though Paul hates the sin he commits, he faces the fact that he cannot simply be rid of it. Though he hate it, he cannot leave it alone and move on, as it were. This is true because it is no longer he that does it, but sin living in him. We too are in the same situation for in the “now time” of salvation, that is, during the time in which we possess the Spirit, but yet await our glorification, we too face this enemy within. We cannot simply get rid of him. He won’t go and God has willed that it be precisely this way. Those who profess to be completely and forever rid of sin are in essence claiming more than Scripture allows, falling prey to the deceitfulness of sin. In this regard they do not please God. They do not understand what they’re talking about.

3) Sin Assaults the Soul by Entangling the Affections

Grace can lay hold of the mind and judgment of a person, but if that person allows indwelling sin to entangle the emotions or affections, sinful acts will erupt. Indeed, the emotions often prove to be a citadel from which sin can launch its vicious attacks. The great duty of mortification, then, is chiefly aimed at the affections as Paul says in Colossians 3:5:

So put to death whatever in your nature belongs to the earth: sexual immorality, impurity, shameful passion, evil desire, and greed which is idolatry.

Summary of Chapter Six

Indwelling sin acts as enmity against God. We learned in chapter five that sin is enmity in terms of its constant and universal aversation against God. Here in chapter six we saw that sin is enmity against God in terms of its opposition to God.

Further, there are two general heads under which sin acts in opposition to God. First, its general inclination is to lust. This lusting consists in its hidden, close propensity to all evil and in the fact that it continually strives toward all evil. Indwelling sin strives to follow through with every temptation and bring forth full blown acts of sin. Second, indwelling sin’s particular way of contending is to fight or war by rebelling against the principle of grace God has rooted in us; it greedily desires to contend for ultimate and uncontested rule over our souls. Sin rebels against the principle of grace by opposing it generally and by rebelling when we seek to perform our God-given duties. Sin also contends for rule over the soul by taking us by surprise, by its constant, incessant, and soul draining attempts to usher forth sinful acts, and by entangling the emotions in sin and drawing the mind after it.

Our real duty, then, is to walk humbly before our God. We do this, says, Owen, by reflecting on God’s glory, holiness, majesty, power, and authority and at the same time our mean, abject, and sinful condition. This should lead to humility if done in the presence of Christ and for his glory. The fruit should be meekness, compassion, readiness to forgive others, and love. There will be no room for a judging, condemning, and hypocritical attitudes. As Owen says,

The man that understands the evil of his own heart, how vile it is, is the only useful, fruitful, and solid believing and obedient person.⁵⁴

⁴⁵ VI:189.

⁴⁶ VI:191.

⁴⁷ Owen is not suggesting by this that we should not strive “to fan into flame the grace of God,” but rather he is simply saying that there are times when through no obvious faith or inclination of ours, we sense God’s working in us (cf. Phil 2:12-13).

⁴⁸ VI:192.

⁴⁹ VI:194.

⁵⁰ VI:194.

⁵¹ VI:194.

⁵² VI:198.

⁵³ VI:199.

⁵⁴ VI:201.

Introduction

The apostle Paul says in Romans 7:21—Owen’s primary text for explaining the power of indwelling sin in believers—that he found “another law” at work in his members, waging war against the law of his mind and making him a prisoner of the law of sin. No better description can be found of the power of sin that still abides in the regenerate soul. Owen rightly refers to indwelling sin as an “operative effective principle, which seems to have the force of a law…with a constant working towards evil.”⁶⁴

It has been the puritan’s point throughout this essay to demonstrate the power of indwelling sin in believers. Owen has shown that sin draws much strength from the fact that it dwells in the heart (which is deceitful and ultimately incomprehensible) and is pure enmity in all of the soul to all of God. Further, sin expresses its enmity in two related, yet distinct ways: (1) aversation or loathing against God, and (2) opposition to God.

Sin’s opposition to God is, itself, expressed in two ways. First, sin works by force to dethrone grace and secondly, by deceit. In terms of force, sin lusts, fights and wars, brings the soul into captivity, and leads to madness. We looked at these ideas in chapter’s six and seven.

We are now prepared to look at the second way in which sin works its opposition, namely, by deceit. This specific subject will occupy Owen for the next five chapters. In this chapter he will begin his discussion of how sin deceives the mind and lures it away from its two primary duties. The effect of sin’s deceitfulness on the mind will be further discussed in chapter’s nine and ten. The impact of sin on the affections will be discussed in chapter eleven, and its overthrowing of the will in chapter twelve. The last five chapters will be concerned with obstructing sin (chapter thirteen) and giving further evidence for the power of indwelling sin (chapter’s fourteen through seventeen).

A Detailed Discussion of the Argument of Chapter Eight

The Fact of Sin’s Deceitfulness: Some Biblical Texts

Owen says,

The second part of the evidence of the power of sin, from its manner of operation, is taken from its deceitfulness. It adds, in its working, deceit unto power. The efficacy [power] of that must needs be great, as is carefully to be watched against by all such as value their souls, where power and deceit are combined, especially advantaged and assisted by all the ways and means before insisted on.⁶⁵

There are several texts in scripture that reveal the connection between sin and deceit. Owen cites the following:

Hebrews 3:13 But exhort one another each day, as long as it is called “Today,” that none of you may become hardened by sin’s deception.

Jeremiah 17:9 The human mind is more deceitful than anything else. It is incurably bad. Who can understand it?

Jeremiah 4:22 The Lord answered, “This will happen because my people are foolish. They do not know me. They are like children who have no sense. They have no understanding. They are skilled at doing evil. They do not know how to do good.”

Job 11:12 But an empty man will become wise, when a wild donkey colt is born a human being.

Ephesians 4:22 You were taught with reference to your former life to lay aside the old man who is being corrupted in accordance with deceitful desires.

Even the coming of the “man of sin” in 2 Thessalonians 2 is said to be accompanied by deceitfulness and a disregard for the truth.

2 Thessalonians 2:9 The coming of the lawless one will be by Satan’s working with all kinds of miracles and signs and false wonders, 2:10 and with every kind of evil deception directed against those who are perishing, because they found no place in their hearts for the truth so as to be saved.

Indeed, the entire life of men who are under the dominion of the law of sin, is one of deceit and being deceived.

Titus 3:3 For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another.

2 Timothy 3:13 But evil people and charlatans will go from bad to worse, deceiving others and being deceived themselves.

Sin’s Deceitfulness: The Source of Its Strength

Owen says that the power of sin may be understood from the fact that scripture places deceit “for the most part as the head and spring of every sin, even as though there were no sin followed after but where deceit went before.”⁶⁶

Deceit Given Primacy in Scriptural Accounts of Sin

The apostle Paul in 1 Timothy 2:13, 14 says that it was not Adam who sinned first but actually Eve. The reason, of course, is that Eve was deceived and then she ate. This is made clear by her own words in Genesis 3:13 as well: “The serpent deceived me and I ate.” Eve began the first sin in deceit, her soul being safe until her mind was led astray, and the same thing happens today. Using the example of Eve, Paul warned the Corinthians of Satan’s deceitful activity in 2 Cor 11:3:

But I am afraid that just as the serpent deceived Eve by his treachery, your minds may be led astray from a sincere and pure devotion to Christ.

Owen is not engaging here in blaming one sex as opposed to the other. He seeks, rather, to demonstrate that deceit precedes actual sin. The devil is a master of inducing deceit in order to lead men into sin, guilt, and death. Owen says,

Hence, all the great works that the devil doth in the world, to stir men up to an opposition unto the Lord Jesus Christ and his kingdom, he doth them by deceit: Rev xii. 9, “The devil who deceiveth the whole world.” It were utterly impossible men should be prevailed on to abide in his service, acting his designs to their eternal, and sometimes their temporal ruin, were they not exceedingly deceived.⁶⁷

Sin’s Deceitfulness Entails Caution on Our Part

Where sin fails not in its bid to deceive us, it fails not in bringing forth its fruit. Therefore, the Christian is warned numerous times throughout scripture to exercise caution lest he/she be deceived (Eph 5:6; 1 Cor 6:9; 15:33; Gal 6:7; Luke 21:8).

Sin’s Initial Goal: Deceiving The Mind

The efficacy of sin by deceit can be understood from the faculty of the soul affected with it, i.e., the mind. When sin attempts to enter the soul by some other door, such as the emotions, the mind, retaining its right and sovereignty, can cast it down. But when the mind is deceived, the power of sin must be great because the emotions and the will simply run after its dictates. It is true that sin entangles the emotions and this is troublesome, but when it deceives the mind, this is dangerous, says Owen. The office of the mind is to “guide, direct, choose, and lead; and if the light that is in us be darkness, how great is that darkness.” When the mind is thoroughly deceived by sin, the impact on the person is devastating.

The General Nature of Deceit and the First Temptation

Owen continues his point about the deceitfulness of sin by considering the nature of deceit.

[Deceit] consists in presenting unto the soul, or mind, things otherwise than they are, either in their nature, causes, effects, or present respect unto the soul. This is the general nature of deceit and it prevails many ways. It hides what ought to be seen and considered, conceals circumstances and consequences, presents what is not, or things as they are not….it is a representation of a matter under disguise, hiding that which is undesirable, proposing that which is indeed not in it, that the mind may make a false judgment of it.⁶⁸

These various aspects of deceit can be seen, Owen says, in the first temptation. How did Satan manage to tempt our first parents? He did it by presenting things not as they really are. Eve saw the fruit and realized that it was desirable. Satan capitalized on this and in his temptations insinuated that God was short circuiting the couple’s happiness (i.e., he’s a capricious tyrant) by requiring that they not eat from that tree. Of course, Satan also hid from Adam and Eve the fact of ultimate spiritual and eternal ruin.

Sin’s Deceitfulness Progresses Forward by Degrees

So far we’ve seen that deceit is given a prominent place in the biblical portrayal of sin. It attacks the leading faculty of the soul, namely, the mind, and seeks to present things other than they are so that the mind, thrown into error, will be led into the bondage of sin. “But,” Owen asks, “how does it do this?” In what manner? In short, it manages its course by degrees, i.e., little by little.

The deceit of sin always moves forward little by little making use of any advancement that has been gained. First, it deals with any objections to a particular sin, then it proposes some good to come from it, all the while withholding any thought of the consequences of the proposed act. It hides and conceals ends, moves forward by degrees, and constantly stands sure upon any ground already attained. This progression can be seen in James 1:14-15.

Sin’s Deceitful Progression Outlined: James 1:14-15

The next few chapters are built in large measure on thoughts coming from James 1:13-15. Therefore, we will cite it in both the original as well as the NET Bible:

MhdeiV" peirazovmeno" legevtw o{ti ajpo qeou' peiravzomai: oJ gaVr qeoV" ajpeivrasto" ejstin kakw'n, peiravzei deV aujtoV" oujdevna. ¹⁴e{kasto" deV peiravzetai uJpoV th'" ijdiva" ejpiqumiva" ejxelkovmeno" kaiV deleazovmeno": ¹⁵ei a hJ ejpiqumiva sullabou'sa tivktei aJmartivan, hJ deV aJmartiva ajpotelesqei'sa ajpokuvei qavnaton.

1:13 Let no one say when he is tempted, “I am tempted by God,” for God cannot be tempted by evil,¹⁵ and he himself tempts no one. 1:14 But each one is tempted when he is lured and enticed by his own desires. 1:15 Then when desire conceives, it gives birth to sin, and when sin is full grown, it gives birth to death.

Two General Observations from James 1:14-15

Owen wants to make two general observations about sin from this passage: (1) indwelling sin strives for the everlasting death of the sinner: “sin, when it is full grown, gives birth to death.” For a believer to be deceived about this is serious, yet to realize and be gripped by this fact is a great means by which to defeat sin; (2) the general way in which sin seeks to bring about its desires is by temptation: “each one is tempted when he is lured and enticed by his own desires.” Owen says that “the life of temptation lies in deceit; so that, in the business of sin, to be effectually tempted, and to be beguiled or deceived, are the same.”⁶⁹

Five Specific Observations from James 1:14-15

Owen argues from James 1:13-15 that there are five specific ways in which sin carries on its work of tempting or deceiving, that is, by: (1) drawing the mind away from its principal duties; (2) enticing; (3) conceiving sin; (4) bringing forth sin in its actual accomplishment, and (5) finishing or completing sin in death. Let’s take a closer look at the first of these.

The Two Duties of the Mind

According to Owen. there are two duties of the mind—duties that are in keeping with the office of guide and director. First, the mind is to keep the whole soul in a frame of obedience. Second, the mind is to ensure that all our particular duties before God are performed in accordance with God’s desires, that is, all acts of obedience are done in the proper time, manner, and season. The rest of this chapter will be taken up with a consideration of the first duty.

General: To Keep the Whole Soul Prepared for Obedience

The first duty of the mind is somewhat general compared to the second, more specific duty. In short, the first duty is to keep the whole soul in such a frame or posture as to be ready to obey the Lord in any particular act. The mind, therefore, must carefully watch for sin’s enticements.

Now there are, according to Owen, two aspects to this general duty of the mind. They are: (1) to consider ourselves, sin, and its vileness properly, and (2) to constantly dwell on God, his grace, and goodness. Indwelling sin labors to draw the mind away from these two elements of the first duty.

First, sin attempts to draw the mind away from a constant and proper consideration of its vileness and attending danger. Owen says that

…a due, constant consideration of sin, in its nature, in all its aggravating circumstances, in its end and tendency, especially as represented in the blood and cross of Christ, ought always to abide with us…Every sin is a forsaking of the Lord our God. If the heart know not, if it consider not, that it is an evil thing and a bitter,—evil in itself, bitter in its effects, fruit, and event,—it will never be secured against it.⁷⁰

This “due” and “constant consideration” of sin’s vileness can only be achieved by those who walk humbly, in the fear of the Lord (Isa 57:15). This, of course, is what scripture enjoins by precept and example. Peter says that we should live our lives as strangers here in reverent fear—fear of sinning against God and suffering loss at the hands of the impartial Judge (1 Peter 1:17-19). Joseph is a classic example of someone, who when enticed to commit adultery, asked how he could do such a thing and sin against God (Gen 39:9; cf. Job 28:28).

Now sin attempts to draw the mind away from guarding the soul in this humble frame. It seeks to prevent the mind from considering sin, its developments, acts, and consequences, making no end of deceitful excuses. It does this in two ways: (1) by a “horrible abuse of gospel grace,” and (2) according to the state and condition of men in the world. Let’s explore these two ideas for a moment.

First, sin abuses the grace offered in the gospel. The gospel is the remedy for any and all sin and opens us up to the gracious will of God toward sinners. But some people, through the deceitfulness of sin, misunderstand the efficacious nature of grace and turn God’s favor into an opportunity for license. But this is definitely not the gospel of God’s grace. On the contrary, listen to what Paul says grace produces and the end for which it aims:

Titus 2:11 For the grace of God has appeared, bringing salvation to all people. 2:12 It trains us to reject godless ways and worldly desires and to live self-controlled, upright, and godly lives in the present age, 2:13 as we wait for the happy fulfillment of our hope in the glorious appearing of our great God and Savior, Jesus Christ. 2:14 He gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, who are eager to do good.

Philippians 1:27 Only conduct yourselves in a manner worthy of the gospel of Christ so that—whether I come and see you or whether I remain absent—I should hear that you are standing firm in one spirit, with one mind, by contending side by side for the faith of the gospel.

Ephesians 4:20 But you did not learn about Christ like this, 4:21 if indeed you heard about him and were taught in him just as the truth is in Jesus. 4:22 You were taught with reference to your former life to lay aside the old man who is being corrupted in accordance with deceitful desires, 4:23 and to be renewed in the spirit of your mind, 4:24 and to put on the new man who has been created in God’s image—in righteousness and holiness that comes from truth.

It is clear from these passages that the grace of God expressed in and through the gospel leads to holiness, not license. Those who claim to know the gospel and yet walk habitually after the lusts of their flesh do not yet grasp the gospel. Such people often use the doctrine of God’s free and complete forgiveness as an occasion to sin. This, of course, is the deceit Paul exposes in Romans 6:1: “Shall we continue in sin so that grace may increase?” Paul rightly denounces such a thought: “May it never be.” Nonetheless, Jude says that there are some who pervert the grace of God into a doctrine of license (Jude 4). On the other hand, when reflection on God’s grace keeps the heart humble before God, circumspect, and hating sin, this is a true sign that genuine gospel light and wisdom has entered the soul.

To be more specific, sin abuses gospel grace in a number of ways. It leads us to treat lightly the relief offered in the gospel. The soul may become weary, needing as it does, to go to the throne of grace many times each day for pardon, mercy, and grace. As a result, it may begin to treat such duties lightly and with mere formalism. We need to be careful in this regard. Sin also urges the soul, on the basis of gospel mercy, to go beyond the boundaries God has set for us, especially boundaries having to do with sensuality. Finally, sin also attempts to draw the mind off from rightly contending against temptation. It often does this by holding God’s pardon before our eyes, all the while encouraging us to sin. It even perverts the knowledge that God will never cast us off; this too becomes an excuse to give way to temptation. Now the doctrine of God’s full and free pardon is true, but it does not lead, rightly understood, to antinomianism (i.e., lawlessness).

We move now to the second way in which sin attempts to keep us from a proper consideration of its vileness. This has to do with the changing condition of men as they grow older. In their younger days mens’ (by “men” Owen means all people) affections work more vigorously and with greater strength than they do later in life. But as affections begin to decrease in things natural, so also in things spiritual. So with the decay of these emotions also comes a diminishing of the sense of sin’s presence and guilt. The mind is thus diverted from a due consideration of the vileness and ugliness of sin through a diminishing of the affections. Owen says,

No sinner like him that hath sinned away his convictions of sin. What is the reason of this? Sense of sin was in their convictions, fixed on their affections. As it decayed in them, they took no care to have it deeply and graciously fixed on their minds. This the deceitfulness of sin deprived them of, and so ruined their souls. In some measure it is so with believers. If, as the sensibleness of the affections decay, if, as they grow heavy and obtuse, great wisdom and grace be not used to fix a due sense of sin upon the mind and judgment, which may provoke, excite, enliven, and stir up the affections every day, great decays will ensue.⁷¹

Second, sin attempts to divert the mind from its holy duty of dwelling on God and his grace which is the “spring-head of gospel obedience.” The way in which sin does this is by filling the mind with earthly things and considerations. Yet the apostle urged Christians to set their minds on things above, not on earthly things (Col 3:2). We cannot love both the world and the Lord. We must choose. John told us not to love the world or anything in the world (1 John 2:15).

Thus the mind must make a choice as to whom the master will be. But sin seeks to obfuscate this choice and lead the mind away from its proper attention to God and his grace. Now sin often uses that which is lawful and good to accomplish this end. For example, the people who failed to respond to Jesus’ message because they had to plow their fields or take care of their oxen serve as a pattern of those who allow good and proper responsibilities in this world to usurp the place of God in life. As Paul said, they failed to realize that the world is passing away and so were using it as if it were going to remain eternally.

Specific: To Ensure That Particular Duties Are Performed as God Desires

The specific duties of the mind will be taken up in later chapters. This heading is included here so that the reader will more easily follow, and perhaps recall at later points, the outline of Owen’s argument.

Summary of Chapter Eight

Owen’s primary thesis in this essay is to demonstrate that indwelling sin works with great power in the Christian. He has argued that sin’s power comes largely from the fact that it is enmity against God, and resides in a deceitful, unsearchable heart. He says that it expresses this enmity in two ways: (1) in aversation or loathing against God, and (2) by opposing God. Now, he further adds that sin opposes God in two ways: (1) by force and, (2) by deceit. We’ve seen that force involves sin’s lusts, its fighting and warring, its attempts to take the soul captive, and its inherent madness. In this chapter we’ve begun to discuss the power that indwelling sin receives by virtue of its deceitfulness.

That sin plies its trade largely through deceit cannot be doubted. Many biblical texts make this clear. And this deceit begins in the mind and moves forward by degrees, always seeking death in the sinner and making its advancements through temptations. James 1:14-15 points to these realities.

So then, sin attempts to lure the leading faculty of the soul, i.e., the mind, away from fulfilling its two cardinal duties: (1) to keep the whole soul in a frame of obedience, and (2) to ensure that all our particular or specific duties before God are performed in accordance with God’s desires, that is, all acts of obedience are done in the proper time, manner, and season.

Now there are, according to Owen, two aspects to this first duty of keeping the entire soul in a frame of obedience. They are: (1) to consider ourselves, sin, and its vileness properly, and (2) to constantly dwell on God, his grace and goodness. It was Owen’s point in this chapter to deal only with these two aspects of the mind’s first duty. He will deal with other aspects of this first duty as well as the second duty in the following chapters.

As far as considering ourselves, sin, and its vileness is concerned, indwelling sin seeks to cause the mind to abuse grace (when we treat our duties lightly or we use mercy as an occasion to sin) and to divert its proper attention from a due consideration of sin’s vileness as we get older and our emotions diminish. Indwelling sin also leads the mind away from dwelling on God and his grace by filling it with earthly concerns—concerns which choke out God and his will for our lives. From this brief chapter, it is clear that Christians must watch carefully (but not with a fretful attitude) for the ways in which sin seeks to deceive the mind.

⁶⁴ VI:158-59.

⁶⁵ VI:211.

⁶⁶ VI:212.

⁶⁷ VI:213.

⁶⁸ VI:213-14.

⁶⁹ VI:215.

⁷⁰ VI:217.

⁷¹ VI:222.

Owen’s entire thesis regarding the “mortification” or “putting to death” of sin in the believer is taken principally from Romans 8:13, the second half of the verse. We will therefore cite this text in both Greek and English (NET Bible). We must keep this passage before our minds if we are to follow Owen’s argument. Indeed, we would do well to memorize it. If you know Greek, you may find it quite easy to memorize it in that language as well.

eij deV pneuvmati taV" pravxei" tou` swvmato" qanatou`te, zhvsesqe.

but if by the Spirit you put to death the deeds of the body you will live. NET Bible

That this text is central to Owen’s exposition is made clear in his opening words:

That what I have of direction to contribute to the carrying on of the work of mortification in believers may receive order and perspicuity [i.e., clarity], I shall lay the foundation of it in those words of the apostle, Rom viii. 13.⁶

Overview of Chapter One

Owen suggests that Romans 8:13 has five key points that need to be considered—points he will develop at greater length in the following chapters of his work.⁷ The five points are as follows: First, Paul’s term mortify is a verb in the imperative mood; it is a command and thus there is, in Owen’s words, “a duty prescribed.” Second the people to whom the command is addressed are referred to; “ye” in Owen’s version and “you” in most modern translations today. Third, says Owen, there is a promise added to that command, namely, “if you put to death…you will live.” Fourth, there is a cause or means associated with the performance of the duty, namely, it is done by the Spirit. Fifth, and final, Owen observes that there is a condition which governs the outcome of Paul’s proposition here. The condition is expressed by the little word, “if.” In order to really follow the rest of Owen’s argument, you would do well, having memorized the verse, to run through these points in your mind’s eye to make sure they are clear to you.

We will begin now to summarize Owen’s arguments on these five points—at least as they are found in the rest of chapter one. Remember that the rest of the thirteen chapters will elaborate in one way or another on these ideas.

A Detailed Discussion of the Argument of Chapter One

1. The Meaning of the “If”

Owen begins his more detailed discussion of Romans 8:13 with the meaning and function of the conditional particle “if” (eij deV). He says that the “if” can be taken in one of two ways, either to express: (1) uncertainty as to whether the believer will perform the duty of mortifying the flesh, or (2) certainty with respect to the fact that when the believer does mortify the flesh, he will certainly live. It cannot be the first of these options, says Owen, since Paul has already said that believers are no longer under condemnation; they will mortify the deeds of the flesh; they have a new principle in them that wants to please God, not the flesh. Therefore, it must be the second of these options. In short, Paul is claiming that the believer who mortifies the flesh will most certainly live. Owen expresses the connection using the analogy of a sick man who is offered medicine:

…as we say to a sick man, ‘If you will take such a potion, or use such a remedy, you will be well’ The thing we solely intend to express is the certainty of the connection between the…remedy and health.⁸

From another angle, the meaning of the “if” could be simple cause-effect: mortification is the ultimate cause for the effect of new life. But, since spiritual life is freely given as God’s gracious gift (Rom 8:30), the “if” must indicate the means by which God has ordained that we reach the proper end (not the ultimate cause of it), that is, the means by which we increase our participation in that life which was already freely given to us as believers, i.e., by mortifying the deeds of the flesh.⁹ The “if” expresses the certainty of the promise of life, not the uncertainty of whether a believer will mortify the deeds of the flesh.

2. The People to Whom Paul Addresses the Command to “Mortify”

Owen next discusses the “you” as it appears in the text, i.e., “if you put to death….” He makes two very important points about the people to whom Paul addresses this command. First, they are Christians. They are those for whom “there is no condemnation” (8:1), those “who are not in the flesh, but in the Spirit” (8:9), and who are “quickened by the Spirit of Christ” (8:10-11). This is important for it relates the command to mortify to (1) a work already achieved by God himself, and (2) the present indwelling and sanctifying ministry of the Spirit. We would do well to note Owen’s connections here lest we think that in mortifying the flesh we are in some way gaining merit with God or are able in ourselves to do such a thing. We are not working for grace, but from and with grace.

Second, this command, by contrast, is not given to unbelievers who, no matter how pious and churchgoing they may be, are completely unable to fulfill it. In fact, they do not even know the presence of the One who sanctifies, let alone the power of indwelling sin (Rom 10:3-4; John 15:5). Owen says it this way:

The pressing of this duty immediately on any other is a notable fruit of that superstition and self-righteousness that the world is full of—the great work and design of devout men ignorant of the gospel.¹⁰

At the end of this section Owen formulates a thesis which will reappear later on. We simply state it here and elaborate on its meaning at that later time.

The choicest believers, who are assuredly freed from the condemning power of sin, ought yet to make their business all their days to mortify the indwelling power of sin.¹¹

3. The Efficient Cause of the Believers Duty to Mortify the Deeds of the Flesh: The Spirit

Owen’s comments on this important element in the verse can be readily understood. Therefore we will cite them, in part, here:

The principle efficient cause of this duty is the Spirit…”If by the Spirit.” The Spirit here is the Spirit mentioned [in] verse 11, the Spirit of Christ, the Spirit of God, that “dwells in us,” verse 9, that “quickens us,” verse 11; “the holy Ghost,”¹² verse 14; the “Spirit of adoption,” verse 15; the Spirit that maketh intercession for us,” verse 26. All other ways of mortification are vain, all helps leave us helpless; it must be done by the Spirit…Mortification from self strength, carried on by ways of self-invention, unto the end of a self righteousness, is the soul and substance of all false religion in the world.¹³

Owen is not here arguing that all other religions in the world are conscious of committing this mistake, per se, but only that in reality this is what they’re attempting to do, whether they’re conscious of it or not. They are attempting to overcome (perhaps “transcend,” in certain cases) their fallenness by their own abilities, spiritual prowess, and strength without the help of the Spirit and the cross of Christ. This, Owen says (and so should every informed Christian) is futile. It is futile, if for no other reason, than the holiness of God himself is the standard at which we aim. This is not to mention the derogatory implications it heaps on the necessity and value of the cross work of Christ.

But we too, as those who have come to know God through Christ, must also take to heart what Owen is saying. We too are just as unable to overcome the flesh by relying upon it as is the unregenerate. The flesh is powerless and unable to keep the law of God (Rom 8:7). The Christian knows what God thinks of the flesh: the Scripture says that “nothing good lives in it (Rom 7: 18); that it produces what amounts to spiritual dung (Phil 3:8), and that the only remedy for it, is to crucify it (Rom 6:6; Col 3:9). Owen himself will have more to say on this later.

NOTE: Is it any wonder that so many Christians today are shallow, lethargic, and disillusioned with their experience of the spiritual life? Since they spend so little time reading Scripture or listening and meditating on good teaching, they are unacquainted with these truths; they try to live the Christian life by instinct alone—not a good plan, and one that puts them practically in not much better stead than an unbeliever. Such a posture either degenerates into emotionalism with no solid ethic or into hardness of heart, with little love for God and fellow man.

4. The Duty of Mortifying the Deeds of the Flesh

Again, Owen reminds his readers that Paul’s language is in the form of a command: “mortify the deeds of the flesh.” For this reason, Owen refers to it as a duty—a word that does not sit well with many Christians today in the third millennium who have turned grace into a reason to rest when they should be zealous.¹⁴ But for those who are pursuing God (cf. Phil 3:10-11), this duty remains a logical and necessary result flowing from a gracious salvation. There is no room for antinomian tendencies in Pauline Christianity and Owen would have none of it.

In order to explain the apostle’s meaning with respect to “mortifying the deeds of the flesh,” Owen deals individually with three important elements in the text. First, he discusses the meaning of “the body.” Second, he explains “the deeds of the body.” Third, he takes a close look at the meaning of the verb, “mortify” (qanatou`te, thanatoute).

A. First, the question arises as to what exactly Paul means by “the body.” Owen argues, given the “antithesis between the Spirit and the flesh before and after” this verse, that “the body” refers to the flesh. He says:

The body, then, here is taken for that corruption and depravity of our natures whereof the body, in a great part, is the seat and instrument, the very members of the body being made servants unto unrighteousness thereby, Rom 6:19. It is indwelling sin, the corrupted flesh or lust, that is intended.¹⁵

Owen recognizes that the expression is most likely a metonymy or synecdoche. If a metonymy he suggests that the “body” here is to be taken as equivalent to “the old man” (Rom 6:6) or “the body of sin” (Rom 6:6). If a synecdoche, then the whole person is envisioned as corrupt including the seat of his “lusts and distempered affections.”

B. Second, Owen deals with the meaning of the term “deeds” (pravxei", praxeis). He recognizes that the Greek word is used to refer to outward actions primarily and not so much inward causes. But here, in this context, he is correct to point out that while the term generally refers to actual deeds, such as we have listed in Galatians 5:19 (a text Owen cites),¹⁶ Paul’s point is also taken up with the cause of such things, the fountain as it were. This is true because of the collocation of “deeds” with “body” where “the body” is pictured by Paul as a vehicle for sin. Owen says:

The apostle calls them deeds, as that which every lust tends unto; though it do conceive and prove abortive, it aims to bring forth a perfect sin.

Having, both in the seventh and beginning of this chapter, treated of indwelling lust and sin as the fountain and principle of all sinful actions, he here mentions its destruction under the name of the effects which it doth produce (italics mine).¹⁷

By “perfect sin” Owen appears to mean a sin that actually takes place in one’s life and not just in their thought process; “perfect”—meaning they actually carried out with their body the lust their flesh desired.

C. Third, the term “mortify” is not used much anymore in the English language, except occasionally to express embarrassment: “she was mortified when they stared at the curlers still in her hair.” Nothing could be further from the Biblical meaning of the term. In Biblical language it is an important word, crucial to understanding the spiritual life, and one which Owen takes pains to introduce here and clarify throughout the remainder of this treatise.

Owen rightly notes that the term mortify means to kill, to put to death, such as in the case of a living animal or the like. Thus Paul is using the expression metaphorically as if the flesh were a living person who needed to be killed:

Indwelling sin is compared to a person, a living person, called the “old man,” with his faculties, and properties, his wisdom, craft, subtlety, strength; this says the apostle must be killed, put to death, mortified—that is, have its power, life, vigour [sic], and strength, to produce its effects, taken away by the Spirit.¹⁸

Owen, as a wise pastoral theologian, is quick to once again relate the process of mortification to the cross work of Christ, following, of course, the teaching of Paul himself. Thus, we do not put to death anything that God has not already crucified with Christ on the tree. Not only has God dealt with the sin nature in us, that is, the flesh, he has also implanted a new disposition in us through regeneration. All of our lives as Christians is given over to pleasing God by putting to death the deeds of the flesh and walking in the newness of the regenerate life. Speaking of these realities, Owen says:

It [the flesh] is, indeed, meritoriously, and by way of example, utterly mortified and slain by the cross of Christ; and the “old man” is thence said to be “crucified with Christ,” Rom. vi. 6, and ourselves to be “dead” with him, verse 8, and really initially in regeneration, Rom vi. 3-5, when a principle contrary to it, and destructive of it, Gal v. 17, is planted in our hearts; but the whole work is by degrees to be carried on toward perfection all our days.¹⁹

5. The Promise of Life: “You will live”

Owen notes that there is a promise which attends this duty of mortifying the flesh. It is the promise of life; “you will live.” But what does Paul mean by “you will live”? We hinted at it above in our discussion of the meaning of the conditional, “if.”

Owen argues that the term “life” in 8:13 is used in contrast to “death” in the immediately forgoing clause. “Death” there means the experience of killing sinful lusts and actions; it is a present reality for the believer. Therefore, when Paul says “you will live,” he is not talking about entering into spiritual life for the first time, but about enjoying the power of spiritual life for those who have already been justified and possess the Spirit. As believers already we put to death in our experience those things that are of the flesh and we enjoy the power, joy and vigour of the Christian life:

Now perhaps the word [i.e., “life”] may intend not only eternal life, but also the spiritual life in Christ, which here we have; not as to the essence and being of it, which is already enjoyed by believers, but as to the joy, comfort, and vigour of it… ‘Ye shall live, lead a good, vigorous, comfortable, spiritual life whilst you are here, and obtain eternal life hereafter.’²⁰

There can be little doubt that this is indeed the meaning of the apostle Paul. He has already discussed justification, both its need and realization, in Romans 1:18-5:21 and the foundation of sanctification in Romans 6 (co-crucifixion with Christ). In Romans 7 he discusses the relationship of the Law to sanctification and argues that while the law is holy, righteous, and good, we are not. It, therefore, by itself is impotent to help. Enter Romans 8, not as a vision of a higher life, per se, but as Owen remarks, Paul’s teaching on how we keep the demands of the law, namely through a Spirit-wrought mortification (8:3-4). Therefore, the “life” spoken of in 8:13 is the believers present possession of spiritual vitality through the mortification of the deeds of the flesh.

Summary of Chapter One

By way of conclusion, we will summarize Owen’s interpretation of the verse and restate his two main theses that follow from Paul’s teaching here. First, the interpretation of the verse. There are several key points: (1) the conditional “if” communicates the certainty of enjoying a vigorous spiritual life when we put to death the deeds of the flesh; (2) the command to mortify applies only to Christians, i.e., those who possess the Spirit; (3) the efficient means of accomplishing our duty is the Spirit and him alone; (4) to mortify the deeds of the flesh is the duty of all Christians and means “to put to death,” “to kill,” “to remove the principle of life from someone or something”; (5) the term “body” refers either to the physical body as an instrument for sinful desires and actions or to the person as a whole, corrupt and in sin; (6) the term “deeds,” while having an outward focus, also includes, in this context, the inward fountain of sin—the flesh; (7) the promise of life is not first time entrance into spiritual life, but greater participation and enjoyment of the spiritual life God has already given us in Christ.

For Owen, two main theses arise out of Paul’s words in Romans 8:13:

The choicest believers, who are assuredly freed from the condemning power of sin, ought yet to make it their business all their days to mortify the indwelling power of sin.

The vigour, and power, and comfort of our spiritual life depends on the mortification of the deeds of the flesh.

⁶ VI:5.

⁷ (There are fourteen chapters in all, about 80 pages in the Banner of Truth edition [from pp. 5-86]).

⁸ VI:6.

⁹ For further discussion regarding the relationship of protasis to apodosis in statements using eij + the indicative, as we have here in Romans 8:13, see Daniel B. Wallace, Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament (Grand Rapids: Zondervan, 1996), 762. You can order a copy of this excellent resource on CD at www. Bible.org/homepage.

¹⁰ VI:7.

¹¹ VI:7.

¹² As Goold points out this must have been an oversight on Owen’s part since the expression “Holy Ghost” does not occur in verse 14.

¹³ VI:7.

¹⁴ By this I do not mean mere activism, as if that were anything but a vain treadmill. I refer rather to a vigilant attitude toward sin, righteousness, and good works keeping Christ at the center of one’s thoughts.

¹⁵ VI:7.

¹⁶ The Text of Galatians 5:19-21, to which Owen alludes, reads as follows: 5:19 Now the works of the flesh (taV e[rga th~" sarkov") are obvious: sexual immorality, impurity, depravity, 5:21 idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, 5:22 envyings, murders, drunkenness, carousings, and similar things.—NET Bible

¹⁷ VI:8.

¹⁸ VI:8.

¹⁹ VI:8.

²⁰ VI:9.

Introduction

In the previous chapter we saw that it was the duty of all true Christians to constantly mortify the deeds of the flesh. This is so because indwelling sin remains within the Christian after conversion until death, and if left alone, will bring forth scandalous sins. In this chapter Owen will talk about the great, efficient cause of mortification, namely, the Spirit.

A Detailed Discussion of the Argument of Chapter Three

Main Thesis

The Spirit only is sufficient for this work; all ways and means without him are as a thing of nought; and he is the great efficient cause of it—he works in us as he pleases.

The Vanity of Seeking Other Remedies Apart from the Spirit

In this section, Owen comes down fairly hard on both the Catholic church—popish religion, as he refers to it—and Protestants, many of whom were attempting to mortify sin through unscriptural and wrongheaded ways and means. To the degree that churches continue in such ideas today, and in large measure many do, his words are right on target. Now, let it be said, as a former Catholic myself, that I am not writing this simply to castigate Catholic religion or any Protestant denomination for that matter, but only to point us to the truth so far as mortification is concerned and the centrality of Christ and the work of the Spirit in this process.

Owen says that the papists and certain Protestants who ought to know better (having more light and knowledge of the gospel) have fallen into the idea that with their “rough garments” (papal attire) and all their “vows, orders, fastings, penances…preachings, sermons, books of devotion…outside performances…bodily exercises…self performances, legal duties,” they are in fact mortifying sin. But such ways and means are wrongheaded and dangerous since they are done “without the least mention of Christ or his Spirit” and “are varnished over with swelling words of vanity.”⁴¹ The root of the problem, as Owen says, is that these people, while incurably religious—no one would deny that—have a “deep-rooted unaquaintedness with the power of God and mystery of the gospel.”⁴²

There are at least two reasons, according to Owen, why people, whether Catholic or Protestant, can never mortify even one sin in this way. First, they do not use the ways and means God has ordained and no way or mean has any power for the mortification of sin unless God has appointed that it be so. All the vows, penances, disciplines, monastical life, and “self vexations” will simply evoke the question from God: “Who hath required these things at your hand?” and “In vain do ye worship me, teaching for doctrines the traditions of men.”

Second, the ways and means that are appointed by God—e.g., praying, fasting, watching, meditation, and the like—for the mortification of sin are not used by these people in their proper place and order. This is where Owen strikes at the root of false religion everywhere; those who use these means, he says, use them as if they were the efficient cause of mortification and not simply divinely appointed means.

These [e.g., prayer, fasting, etc.] have their use in the business at hand; but whereas they are all to be looked on as streams, they look on them as the fountain. Whereas they effect and accomplish the end as means only, subordinate to the Spirit and faith, they look on them to do it by virtue of the work wrought (italics mine).⁴³

In other words, papists and many others attempt to root out the presence and power of sin simply by performing religious activities. This kind of thinking, says Owen, lies at the bottom of much superstition and untold “self-macerations,” and perhaps a large measure of the idea of the monastical life itself (at least as Owen knew it). Those who attempt this rigid self-mortification act only on the natural man and leave the corrupt “old man” completely untouched. None of these ways, in and by themselves, is sufficient for the job at hand.

That none of these ways are sufficient is evident from the nature of the work itself that is to be done; it is a work that requires so many concurrent actings in it as no self-endeavor can reach unto, and is of that kind that an almighty energy is necessary for its accomplishment.⁴⁴

Mortification cannot be done simply be repeating certain religious duties apart from the work of God’s Spirit. The Spirit is the efficient cause of mortification.

The Spirit Alone Mortifies Sin in Us

He Was Promised to That End

Owen states that the putting to death of sin is a work of the Spirit in keeping with the promise and purpose for his coming to dwell in us. He cites the following texts to confirm his point:

Ezekiel 11:19 I will give them one heart and I will put a new spirit within you; I will remove the heart of stone from their flesh and I will give them a heart of flesh, 11:20 so that they walk in my laws and guard my commands and do them.

Ezekiel 36:26 I will give you a new heart and a new spirit I will put within you; and I will remove the heart of stone⁴⁵ from your flesh and give you a heart of flesh. 36:27 I will put my spirit within you, and I will make you walk in my statutes and keep my ordinances; and you will do them.⁴⁶

He Communicates All The Gifts of Christ to Us

Owen says, in keeping with good, biblical, Trinitarian theology, that all the gifts of Christ are communicated to us by the Spirit. Mortification, both meritorious and progressive are given by Christ through the indwelling Spirit. “All communications of supplies and relief, in the beginnings, increasings, actings of any grace whatever, from him [Christ], are by the Spirit, by whom he alone works in and upon believers.”⁴⁷ Christ was exalted to grant us repentance and the gift of the Spirit.

Acts 5:31 God exalted him to his right hand as Leader [Prince] and Savior, to give repentance to Israel and forgiveness of sins.

Acts 2:33 So then, exalted to the right hand of God, and having received the promise of the Holy Spirit from the Father, he has poured out what you both see and hear.

How Does The Spirit Mortify Sin in Us?

Owen suggests three ways in which the Spirit mortifies sin in us: He (1) causes us to abound in grace; (2) works a real physical efficiency on the root of sin, and (3) brings the cross of Christ into the heart of the sinner. Let’s look at these in moral detail now.

First, the Spirit mortifies sin in us by causing our hearts to abound in grace and the fruits that are contrary to the flesh. In Galatians 5:19-21 Paul lists some works of the flesh and in 5:22-23 he enumerates the fruit of the Spirit and puts the two in opposition to one another. Owen asks, if the fruit of the Spirit is in us and abounding, will not the works of the flesh abound as well, so as to attempt to overthrow the fruit of the Spirit? After all, they are in opposition to one another. The answer is “no,” because the flesh has been crucified with Christ (5:2). Thus, as the Spirit causes us to abound with his fruit, the power of the flesh withers and dies progressively. Owen repeats again:

He [i.e., the Spirit] causes us to grow, thrive, flourish, and abound in those graces which are contrary, opposite, and destructive to all the fruits of the flesh, and to the quiet or thriving of indwelling sin itself.⁴⁸

Second, the Spirit strikes at the very root and habit of sin. In Owen’s words, the Spirit sustains

a real physical efficiency on the root and habit of sin, for the weakening, destroying, and taking it away. Hence he is called a ‘Spirit of judgment and burning,’ Isa. iv. 4, really consuming and destroying our lusts…for as he begins the work as to its kind, so he carries it on as to its degrees. He is the fire which burns up the very root of lust.⁴⁹

The third way in which the Spirit works to bring about mortification in us is by bringing the cross of Christ, by faith, into the heart of a sinner. In so doing he gives us communion with Christ in his death and fellowship in his sufferings. Owen will have more to say about this as his thesis develops in later chapters.

If The Spirit Does the Work, Why Are We Commanded to Mortify Sin?

The final question in this chapter concerns the relationship between the Spirit as Sanctifier and the command to all Christians to mortify the deeds of the flesh. If the Spirit is the One who mortifies, why am I still commanded to do it? Let him do it. In one form another, this is a prevalent teaching today, e.g., “Let go and let God” or “I just try to get out of the way and let the Lord do his thing.” Now it is important to point out that in some sense each of these statements has some truth in it, but taken alone they are woefully inadequate as a doctrine of sanctification, scripturally speaking. While it is true, as Owen has taken pains to demonstrate, that the Spirit is the One who actually mortifies sin, it is an erroneous idea (spiritually detrimental too) and does not follow that we play no part; the commandment to “put to death” the misdeeds of the body is indeed a commandment, not a suggestion.

Owen notes that in one sense it is no different than all the good works we do and are commanded to do; they all ultimately come from the Spirit, yet we are commanded to perform them. Philippians 2:13 explicitly says that “the one who works in us both the willing and the doing…is God,” i.e., God, the Spirit. As Isaiah says, “LORD, you establish peace for us; all that we have accomplished you have done for us.” The Spirit, “by his power,” makes you “worthy of your calling” and “fulfills every ‘good work’ (e[rgon, ergon) prompted by your faith” (2 Thess 1:11). Yet in all these cases we are exhorted to the good work and not to wait listlessly for God to do something. Thus it is both/and. All that Owen is doing, as a good theologian, is showing the proper biblical relationship between the command to do good works (which is part of mortification) and the role of the Spirit in that process:

He doth not so work our mortification in us as not to keep it an act of our obedience. The Holy Ghost works in us and upon us, as we are fit to be wrought in and upon; that is, so as to preserve our own liberty and free obedience. He works upon our understandings, wills, consciences, and affections, agreeably to their own natures; he works in us and with us and not against us or without us; so that his assistance is an encouragement to the facilitating of the work, and not occasion to the neglect as to the work itself.⁵⁰

A Summary of Chapter Three

Religious people have throughout history attempted to mortify sin (though they may not have used this term), but to no avail. The reason is because they think that simply by their works they can do it. In reality, they cannot. In the end, they wind up frustrated and confused, or even worse, arrogant, thinking they have obtained a measure of holiness on their own. Thus they confuse, as Owen says, streams with the fountain.

Therefore, we do not mortify our flesh on our own, by our own works, whether they seem to be scriptural or not. Even prayer when done without the Spirit is to no avail in the work of mortification. Instead, it is the Spirit who actually puts sin to death in us, positionally or meritoriously at conversion, and progressively or practically throughout the rest of our Christian lives. He does his work of progressive mortification by causing us to abound in the fruit of the Spirit, by actually working directly on the habit and root of sin, and by bringing us into communion with Christ in his death and fellowship with him in his sufferings. His work in no way gives us reason to neglect the commands of God to this end, but rather he brings consolation in the process and prompts us to obedience, all the while using our obedience as a means to mortify sin in us. We have reason for good cheer for we know that the Spirit is working to bring about holiness—working even at the level of our willing and doing.

⁴¹ VI:16-17.

⁴² VI:17.

⁴³ VI:17-18.

⁴⁴ VI:18.

⁴⁵ In Rabbinic literature a “stone” was associated with the evil inclination (b. Sukk. 52a).

⁴⁶ Jer 31:31-34 is parallel to this passage. Owen also cites Isa 57:17-18, though it is difficult to tell how this verse relates to his argument. Perhaps it is to point out that there is no peace for the wicked, but only God is the one who can heal us from our sin.

⁴⁷ VI:19.

⁴⁸ VI:19.

⁴⁹ VI:19.

⁵⁰ VI:20.