Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.
— Romans 6:6
Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.
— Romans 6:13
Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world. But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat.
— 1 Corinthians 5:10-11
What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet. But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.
— Romans 7:7-8
Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.
— Galatians 5:19-21
For to be carnally minded is death; but to be spiritually minded is life and peace.
— Romans 8:6
The Imperative Necessity For this Work of Mortification, by A. W. Pink. The following contains an excerpt from Chapter Seven of his work, “Practical Christianity.”
Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: For which things’ sake the wrath of God cometh on the children of disobedience: In the which ye also walked some time, when ye lived in them. But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth.
— Colossians 3:5-8
The imperative necessity for this work of mortification arises from the continued presence of the evil nature in the Christian. Upon his believing in Christ unto salvation he was at once delivered from the condemnation of the Divine law, and freed from the reigning power of sin; but “the flesh” was not eradicated from his being, nor were its vile propensities purged or even modified. That fount of filthiness still remains unchanged unto the end of his earthly career. Not only so, but it is ever active in its hostility to God and holiness: “The flesh lusteth against the Spirit or new nature , and the Spirit against the flesh” (Gal. 5:17). Thus there is a ceaseless conflict in the saint between indwelling sin and inherent grace. Consequently there is a perpetual need for him to mortify or put to death not only the actings of indwelling corruption but also the principle itself. He is called upon to engage in ceaseless warfare and not suffer temptation to bring him into captivity to his lusts. The Divine prohibition is “have no fellowship with the unfruitful works of darkness enter into no truce, form no alliance with, but rather reprove them” (Eph. 5:11). Say with Ephraim of old, “What have Ito do any more with idols?” (Hosea 14:8).
No real communion with God is possible while sinful lusts remain unmortified. Allowed evil draws the heart away from God, and tangles the affections, discomposes the soul, and provokes the Holy One to close His ears against our prayers: “Son of man, these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face: should I be inquired of at all by them?” (Ezek. 14:3). God cannot in any wise delight in an unmortified soul: for Him to do so would be denying Himself or acting contrary to His own nature. He has no pleasure in wickedness, and cannot look with the slightest approval on evil. Sin is a mire, and the more miry we are the less fit for His eyes (Ps. 40:2). Sin is leprosy (Isa. 1:6), and the more it spreads the less converse will the Lord have with us. Deliberately to keep sin alive is to defend it against the will of God, and to challenge combat with the Most High. Unmortified sin is against the whole design of the Gospel—as though Christ’s sacrifice was intended to indulge us in sin, rather than redeem us from it. The very end of Christ’s dying was the death of sin: rather than sin should not die, He laid down His life.
Though risen with Christ, their life hid with Him in God, and they certain to appear with Christ in glory, the saints are nevertheless exhorted to mortify their members which are upon the earth (Col. 3:1-5). It may appear strange when we note what particular members the apostle specified. It was not vain thoughts, coldness of heart, unwary walking, but the visible and most repulsive members of the old man: “fornication, uncleanness, inordinate affection, evil concupiscence”; and in verse 8 he bids them again, “put off all these; anger, wrath, malice, blasphemy, filthy communication” and lying. Startling and solemn it is to find that believers require calling upon to mortify such gross and foul sins as those: yet it is no more than is necessary. The best Christians on earth have so much corruption within them, which habitually disposes them unto these iniquities (great and heinous as they are), and the Devil will so suit his temptations as will certainly draw their corruptions into open acts, unless they keep a tight hand and close watch over themselves in the constant exercise of mortification. None but the Holy One of God could truthfully aver, “the prince of this world cometh, and hath nothing in Me” (John 14:30) which could be enkindled by his fiery darts.
As the servants of God urge upon the wicked that they slight not any sin because in their judgment it is but a trivial matter, saying, “Is it not a little one? and my soul shall live” (Gen. 19:20); so the faithful minister will press it upon all of God’s people that they must not disregard any sin because it is great and grievous, and say within themselves, “Is it not a great one? and my soul shall never commit it.” As we presume upon the pardoning mercy of God in the preserve us from the committing of great and crying sins. It is because of their self-confidence and carelessness that sometimes the most gracious and experienced suddenly find themselves surprised by the most awful lapses. When the preacher bids his hearers beware that they murder not, blaspheme not, turn not apostates from their profession of the faith, none but the self-righteous will say with Hazael, “But what, is thy servant a dog, that he should do this great thing?” (2 Kings 8:13). There is no crime, however enormous, no abomination, however vile, but what any of us are capable of committing, if we do not bring the cross of Christ into our hearts by a daily mortification.
But why “mortify the deeds of the body”? In view of the studied balancing of the several clauses in this antithetical sentence, we had expected it to read “mortify the flesh.” In the seventh chapter and the opening verses of the eighth the apostle had treated of indwelling sin as the fount of all evil actions; and here he insists on the mortifying of both the root and the branches of corruption, referring to the duty under the name of the fruits it bears. The “deeds of the body” must not be restricted to mere outward works, but be understood as including also the springs from which they issue. As Owen rightly said, “The axe must be laid to the root of the tree.” In our judgment “the body” here has a twofold reference. First, to the evil nature or indwelling sin, which in Romans 6:6, and 7:24, is likened unto a body, namely “the body of the sins of the flesh” (Col. 2:11). It is a body of corruption which compasses the soul: hence we read of “your members which are upon the earth” (Col. 3:5). The “deeds of the body” are the works which corrupt nature produces, namely our sins. Thus the “body” is here used objectively of “the flesh.”
Second, the “body” here includes the house in which the soul now dwells. It is specified to denote the degrading malignity which there is in sin, reducing its slaves to live as though they had no souls. It is mentioned to import the tendency of indwelling sin, namely to please and pamper the baser part of our being, the soul being made the drudge of the outward man. The body is here referred to for the purpose of informing us that though the soul be the original abode of “the flesh” the physical frame is the main instrument of its actions. Our corruptions are principally manifested in our external members: it is there that indwelling sin is chiefly found and felt. Sins are denominated “the deeds of the body” not only because they are what the lusts of the flesh tend to produce, but also because they are executed by the body (Romans 6:12). Our task then is not to transform and transmute “the flesh,” but to slay it: to refuse its impulses, to deny its aspirations, to put to death its appetites.
But who is sufficient for such a task—a task which is not a work of nature but wholly a spiritual one? It is far beyond the unaided powers of the believer. Means and ordinances cannot of themselves effect it. It is beyond the province and ability of the preacher: omnipotence must have the main share in the work. “If ye through the Spirit do mortify,” that is “the Spirit of God, the Spirit of Christ” of Romans 8:9—the Holy Spirit; for He is not only the Spirit of holiness in His nature, but in His operations too. He is the principal efficient cause of mortification. Let us marvel at and adore the Divine grace which has provided such a Helper for us! Let us recognize and realize that we are as truly indebted to and dependent upon the Spirit’s operations as we are upon the Father’s electing and the Son’s redeeming us. Though grace be wrought in the hearts of the regenerate, yet it lies not in their power to act it. He who imparted the grace must renew, excite, and direct it.
Believers may employ the aids of inward discipline and rigor, and practice outward moderation and abstinence, and while they may for a time check and suppress their evil habits, unless the Spirit puts forth His power in them there will be no true mortification. And how does He operate in this particular work? In many different ways. First, at the new birth He gives us a new nature. Then by nourishing and preserving that nature. In strengthening us with His might in the inner man. In granting fresh supplies of grace from day to day. By working in us a loathing of sin, a mourning over it, a turning from it. By pressing upon us the claims of Christ, making us willing to take up our cross and follow Him. By bringing some precept or warning to our mind. By sealing a promise upon the heart. By moving us to pray.
Yet let it be carefully noted that our text does not say, “If the Spirit do mortify,” or even “If the Spirit through you do mortify,” but, instead, “If ye through the Spirit”: the believer is not passive in this work, but active. It must not be supposed that the Spirit will help us without our concurrence, as well while we are asleep as waking, whether or not we maintain a close watch over our thoughts and works, and exercise nothing but a slight wish or sluggish prayer for the mortification of our sins. Believers are required to set themselves seriously to the task. If on the one hand we cannot discharge this duty without the Spirit’s enablement, on the other hand He will not assist if we be too indolent to put forth earnest endeavors. Then let not the lazy Christian imagine he will ever get the victory over his lusts.
The Spirit’s grace and power afford no license to idleness, but rather call upon us to the diligent use of means and looking to Him for His blessing upon the same. We are expressly exhorted, “let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God” (2 Cor. 7:1), and that makes it plain that the believer is not a cipher in this work. The gracious operations of the Spirit were never designed to be a substitute for the Christian’s discharge of duty. Though His help be indispensable, yet it releases us not from our obligations. “Little children, keep yourselves from idols” (John 5:21) emphasizes our accountability and evinces that God requires much more than our waiting upon Him to stir us unto action. Our hearts are terribly deceitful, and we need to be much upon our guard against cloaking a spirit of apathy under an apparent jealous regard for the glory of the Spirit. Is no self-effort required to escape the snares of Satan by refusing to walk in those paths which God has prohibited? Is no self-effort called for in separating ourselves from the companionship of the wicked?
Mortification is a task to which every Christian must apply himself with prayerful diligence and resolute earnestness. The regenerate have a spiritual nature within that fits them for holy action, otherwise there would be no difference between them and the unregenerate. They are required to improve the death of Christ, to embitter sin to them by His sufferings. They are to use the grace received in bringing forth the fruits of righteousness. Nevertheless, it is a task which far transcends our feeble powers. It is only “through the Spirit” that any of us can acceptably or effectually (in any degree) “mortify the deeds of the body.” He it is who presses upon us the claims of Christ: reminding us that inasmuch as He died for sin, we must spare no efforts in dying to sin—striving against it (Heb. 11:4), confessing it (1 John 1:9), forsaking it (Prov. 28:13). He it is who preserves us from giving way to despair, and encourages us to renew the conflict. He it is who deepens our longings after holiness, and moves us to cry, “Create in me a clean heart, O God” (Ps. 51:10).
“If ye through the Spirit do mortify the deeds of the body.” Mark, my reader, the lovely balance of truth which is here so carefully preserved: while the Christian’s responsibility is strictly enforced, the honour of the Spirit is as definitely maintained and Divine grace is magnified. Believers are the agents in this work, yet they perform it by the strength of Another. The duty is theirs, but the success and the glory are His. The Spirit’s operations are carried on in accordance with the constitution which God has given us, working within and upon us as moral agents. The same work is, in one point of view, God’s; and in another ours. He illumines the understanding, and makes us more sensible of indwelling sin. He makes the conscience more sensitive. He deepens our yearnings after purity. He works in us both to will and to do of God’s good pleasure. Our business is to heed His convictions, to respond to His holy impulses, to implore His aid, to count upon His grace.
“If ye through the Spirit do mortify the deeds of the body, ye shall live.”Here is the encouraging promise set before the sorely tried contestant. God will be no man’s debtor: yea, He is a rewarder of them that diligently seek Him (Heb. 11:6). If then, by grace, we concur with the Spirit, denying the flesh, striving after holiness, richly shall we be recompensed. The promise unto this duty is opposed unto the death threatened in the clause foregoing: as “die” there includes all the penal consequences of sin, so “shall live” comprehends all the spiritual blessings of grace. If by the Spirit’s enablement and our diligent use of the Divinely appointed means we sincerely and constantly oppose and refuse the solicitations of indwelling sin, then—but only then—we shall live a life of grace and comfort here, and a life of eternal glory and bliss hereafter. We have shown elsewhere that “eternal life” (1 John 2:25) is the believer’s present possession (John 3:36; 10:28) and also his future goal (Mark 10:30; Gal. 6:8; Titus 1:2). He now has a title and right to it; he has it by faith, and in hope; he has the seed of it in his new nature. But he has it not yet in full possession and fruition.
“The promises of the Gospel are not made to the work, but to the worker; and to the worker not for his work, but according to his work, for the sake of Christ’s work. The promise of life, then, is not made to the work of mortification, but to him that mortifies his flesh; and that not for his mortification, but because he is in Christ, of which this mortification is the evidence. That they who mortify the flesh shall live is quite consistent with the truth that eternal life is the free gift of God; and in the giving of it, there is no respect to the merit of the receiver. This describes the character of all who receive eternal life; and it is of great importance. It takes away all ground of hope from those who profess to know God and in works deny Him” (Robert Haldane). The conditionality of the promise, then, is neither that of causation nor uncertainty, but of coherence and connection. A life of glory proceeds not from mortification as the effect from the cause, but follows merely upon it as the end does the use of means. The highway of holiness is the only path which leads to heaven.
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