Chapters 5:12–8:17
In this next subdivision of the epistle, Paul unfolds the second aspect of deliverance announced in the gospel—deliverance from the power of sin. This has to do with God's way of freeing the believer from the workings of his old sin-nature (“the flesh” – Rom. 7:5), so that he is able to live a holy life for the glory of God. This subdivision, therefore, could be called, "God's Way of Practical Sanctification," because it presents God’s way and God’s power for holy living (See chapter 6:19, 22 “sanctification” – RSV, NRSV, ASV, NASB, ESV, J. Green's Interlinear, F. W. Grant, C. E. Stuart, etc.). Chapters 3:21–5:11 and chapters 5:12–8:17 could be differentiated as:
• JUSTIFICATION—makes a person judicially righteous.
• SANCTIFICATION—makes a person practically righteous.
The Difference Between Sins and Sin
Up to this point in the epistle, Paul has been speaking about “sins” and God's deliverance from the just judgment of them. But now he shifts to speak of “sin” and God's deliverance from its power. (H. Smith points out that the word “sin” appears only twice in chapters 1–5:11, but in this next section of the epistle it occurs no less than 34 times!) Knowing the difference between these two terms is essential to understanding this aspect of deliverance.
• “Sins” (plural) refer to the evil deeds which we have done. God's remedy for sins committed is in Christ's death for us. That is, by faith in the blood of Christ, whereupon we are redeemed (Rom. 3:24; Eph. 1:7), forgiven (Rom. 4:7; Heb. 9:22), justified (Rom. 5:9), and reconciled (Rom. 5:11; Col. 1:20-22). (Note: the blood of Christ is mentioned in each of these references.)
• “Sin” (singular) refers to the fallen nature in man (the flesh). God's remedy for the activity of sin in a believer's life is in our death with Christ. That is, faith's application of the death of Christ, whereby we are delivered from being linked to sin (Rom. 6:7) and delivered from the power of sin's activity by the Spirit of God (Rom. 8:2).
Hence, “sins” are evil actions, and “sin” is the evil nature. The first is what we have done, and the second is what we are. It could be said that “sins” are manifestations of “sin;” or that “sins” are the product of “sin;” or that “sins” are the fruit of a bad tree and “sin” is the root of that bad tree. Let us also remember that “sin” is more than just the old sin-nature; it is that evil nature with a will in it that is determined to gratify its lusts. Another difference between these two things is that “sins” can be “forgiven” by the grace of God (chap. 4:7), but “sin” is not forgiven, but rather, is “condemned” under the judgment of God (chap. 8:3).
In stating these distinctions between sins and sin, let us keep in mind that the subject in this section of the epistle is not deliverance from the presence of sin in us, but from the power of sin over us. Deliverance from the presence of sin in us will only happen if we die or the Lord comes—the Rapture. The great thing we learn here—which should come as good news to every believer struggling with the sin-nature—is that God’s salvation announced in the gospel not only promises deliverance from the judgment of our sins, but also deliverance from the power of sin working in our lives.
“Through,” “With,” and “In” Christ
As we transition into this new subdivision, there is another interesting difference to point out. In chapters 3:21–5:11, we are told what we have "through" (sometimes translated "by" in KJV) Christ (chap. 5:1, 2, 9, 10, 11). Whereas in chapters 5:12–8:17, Paul tells us what we have "with" and "in" Christ.
The Need for Deliverance From Sin
Not long after being saved, the believer will find his fallen sin-nature asserting itself in his life in some sinful way. Thus, he will discover that he still has the same old carnal nature that he had before he believed on the Lord Jesus Christ. Oftentimes it will come as a considerable shock when a new convert realizes that he still is capable of all kinds of evil. However, he must learn that being forgiven, justified, and reconciled does not mean that Christians can no longer sin. Contrary to what he may have thought, his fallen nature has not been removed or improved by his conversion to God. He must learn that if it is allowed free rein in his life, he could commit any conceivable sin.
When God saved us, He could have glorified us immediately, and thus, we would be rid of the fallen sin-nature and never sin again. He could also have taken us straight home to heaven the moment we believed, and we would be spared many painful and humbling experiences with the flesh. However, divine wisdom has chosen to leave us in this world to walk the path of faith with the fallen sin-nature in us, but also, with a means of rendering it inactive.
Favour and Freedom
It is not God's intention to leave those whom He has forgiven, justified, and reconciled in this world under the dominion of their fallen sin-natures, without power to walk uprightly and in liberty before Him. The gospel does not offer an exemption from sin's penalty, and then leave the believer to continue in this world under sin's power. In this next section of the epistle, Paul shows that God has provided a way of full deliverance for the believer from the workings of the indwelling sin-nature, thus enabling him to live a holy life for the glory of God. This is included in the good news of the gospel. Therefore, as mentioned earlier, this subdivision presents to us God's way of practical sanctification.
In chapters 3:21–5:11, we have seen the believer placed before God in a position of "favour" (chap. 5:2); now in chapters 5:12-8:39, we have God's way of "freedom" from sin unfolded (chap. 6:18). It is one thing to stand before God in all the favour of the new position in which justification sets us, and quite another to walk before men in freedom from sin through the power of the Holy Spirit.
The truth unfolded in these two sections of the epistle take the believer from sin’s depravity to God’s salvation—but from different perspectives. It is not that the believer gets saved twice; the truth developed here is one. It is taken up in the epistle consecutively because these things, as far as experience is concerned, are usually learned separately. Moreover, if Paul took them up at the same time, the reader would likely get confused; God’s way is to go over it twice. W. H. Westcott stated, “These two sections of the epistle, properly speaking, run together like parallel lines; though the Spirit of God takes up each separately. The second section is always needed for a continual enjoyment of the first. Still, they are not often learnt at once and at the same time.” (A Letter to Rome, p. 10).
Sinless Perfection
Some have misunderstood this aspect of deliverance and have imagined that Paul is teaching that a believer can reach a state of sinless perfection while here on earth. Scripture most definitely teaches that sinless perfection will be the portion of every Christian, but it will not occur until the coming of the Lord (the Rapture). At that moment, the fallen sin-nature will be eradicated and "this mortal shall have put on immortality" (1 Cor. 15:54). Let us, therefore, understand that freedom from sin's presence in the believer none can have so long as we are on earth, but freedom from sin's power all can have through applying the principles that Paul is about to unfold.
A Brief Outline of Deliverance From the Power of Sin Presented in This Subdivision
• Chapters 5:12–7:6 present the doctrine of deliverance from sin.
• Chapter 7:7-25—A PARENTHESIS—illustrating the experimental process through which a person passes in learning to apply the doctrine of deliverance.
• Chapter 8:1-17 presents the happy results that flow from faith's application of the principles of deliverance.