Latest / Reformed Thinking / Dead to Sin, Alive to God: Union with Christ and the Shape of Sanctification (Romans 6)

Transcript

Dead to Sin, Alive to God: Union with Christ and the Shape of Sanctification (Romans 6) · Reformed Thinking

• 0:00
  Welcome to reformed thinking, we're your hosts for this deep
• 0:02
  dive into the sources. Glad.
• 0:04
  To be here. Today we're jumping right into a
• 0:06
  really pivotal section of Paul's letter to the Romans, chapter 6.
• 0:10
  We've just come off chapter 5 where Paul makes this huge
• 0:12
  statement where sin increased, grace abounded all the more.
• 0:16
  Which sounds amazing, but it immediately raises a massive
• 0:19
  question, doesn't it? A potential problem Paul
• 0:21
  absolutely has to deal with. Right.
• 0:23
  If God's grace just keeps pouring out more and more of the
• 0:25
  worse we sin, then, well, why not keep sinning so we get more
• 0:29
  grace? It's the issue of antinomianism,
• 0:31
  basically using grace as an excuse to ignore God's law.
• 0:35
  It's a logical conclusion someone might draw, even if it's
• 0:38
  the wrong one. And Paul anticipates this.
• 0:40
  He knows his gospel of free grace is going to hit this
• 0:43
  objection. So our task today, looking at
• 0:46
  the source material we've got, is to unpack how Paul dismantles
• 0:49
  that objection. We want to see how he lays out a
• 0:51
  framework for holy living that shows grace doesn't ignore sin,
• 0:55
  it actually dethrones it. And the core idea, the structure
• 0:59
  Paul uses throughout this chapter, is this movement from
• 1:03
  the indicative, what God has already done for us in Christ,
• 1:07
  to the imperative, what we are now called to do because of
• 1:10
  that. That sequence is crucial.
• 1:12
  You get that wrong and the whole argument falls apart.
• 1:14
  Leading either to legalism or, well, the antinomianism Paul's
• 1:19
  fighting against. Getting that order right is, you
• 1:22
  could say, a hallmark of Reformed ethics.
• 1:24
  So Paul knows this objection is coming.
• 1:27
  Shall we go on sinning so that grace may increase?
• 1:30
  And how does he handle it? He doesn't just brush it off.
• 1:33
  No, he uses a specific rhetorical technique, something
• 1:36
  common in his day, the Greco Roman diatribe.
• 1:39
  OK. What does that involve?
• 1:40
  It's sort of like a staged argument.
• 1:42
  He brings up the opponent's viewpoint, voices the objection
• 1:45
  himself through this imaginary person, almost like he's having
• 1:48
  a dialogue in his own writing. So he puts the worst possible
• 1:51
  interpretation out there himself.
• 1:52
  He does. It shows he understands the
• 1:54
  thinking, but it also lets him set it up to knock it down
• 1:57
  decisively. It's actually quite pastoral in
• 1:59
  a way. He's not dismissing the
• 2:01
  struggle, but he is demolishing the conclusion.
• 2:03
  And his immediate answer is pretty blunt, isn't it?
• 2:06
  Oh, absolutely. He hits it with Mujah Noido,
• 2:09
  which translates to something like by no means or absolutely
• 2:12
  not, or even let it not be. It's strong.
• 2:14
  It's immediate. But just saying no isn't enough,
• 2:19
  is it? If you just follow that with a
• 2:21
  list of rules, don't do this, don't do that.
• 2:23
  Wouldn't that just be another form of legalism?
• 2:25
  Like he's just laying down the log in.
• 2:27
  That's a great point, and it highlights the brilliance of
• 2:30
  Paul's method. He doesn't immediately jump to
• 2:32
  commands. That would be putting the cart
• 2:34
  before the horse. So what does he do first?
• 2:37
  Before any imperatives, before telling believers what to do, he
• 2:40
  lays down the indicative. He establishes their new
• 2:43
  reality, their new status. There you could say their new
• 2:46
  ontology, who they are now in Christ, ah.
• 2:50
  So the facts come before the instructions, doctrine before
• 2:52
  duty. Precisely, he needs to educate
• 2:55
  the conscience first. The commands, when they come,
• 2:58
  arise from this new reality that God has established.
• 3:01
  You live wholly because of who you now are, not in order to
• 3:04
  become holy or stay saved. That makes sense.
• 3:06
  It fences off 2 big errors then. It does.
• 3:08
  On one side, it stops legalism, the idea that your obedience
• 3:12
  earns or keeps your standing with God.
• 3:14
  Your standing is already secured by Christ.
• 3:17
  And on the other side, it stops antinomianism, the idea that
• 3:20
  since you're saved by grace, how you live doesn't matter.
• 3:24
  Paul shows that grace isn't passive.
• 3:26
  It's an active, reigning reality that changes everything,
• 3:30
  including your behavior. So to make this case, Paul has
• 3:33
  to show that the believer isn't in the same place spiritually
• 3:35
  anymore. There's been a change of
• 3:37
  address, a realm transfer, right?
• 3:39
  He contrasts being under law with being under grace.
• 3:42
  Yes. And we need to understand what
• 3:45
  under law means here. It's not just about having
• 3:47
  rules. It signifies being under the
• 3:49
  laws in entire administration. It's covenantal structure where
• 3:53
  it reveals sin and condemns but gives no ability to obey.
• 3:56
  It's like getting a diagnosis but no medicine.
• 3:58
  A very good way to put it. The law points out the problem
• 4:01
  perfectly, but leaves you helpless under sins.
• 4:04
  Dominion bondage is certain in that realm.
• 4:06
  And under grace, that's the new realm.
• 4:08
  That's the transfer. Being under grace means being
• 4:11
  under the administration of the new covenant established by
• 4:14
  Christ's finished work. And grace, in Paul's usage here,
• 4:18
  isn't just niceness or forgiveness.
• 4:19
  It's an active ruling reality, a new sovereignty that liberates
• 4:24
  from the old one. So grace rules.
• 4:26
  It's not just a pardon. It is a ruling principle.
• 4:28
  It dethroned sin and enables obedience.
• 4:31
  It's a new administration with a new king.
• 4:33
  How does this transfer actually happen for the believer?
• 4:36
  What's the mechanism? Paul seems to ground it in our
• 4:39
  union with Christ. Union with Christ is absolutely
• 4:42
  central. It's the means by which God
• 4:44
  effects this realm change. This union brings about a
• 4:47
  decisive, once for all change in our identity and status.
• 4:51
  This is what theologians often called definitive
• 4:53
  sanctification. OK, definitive sanctification.
• 4:56
  And this leads Paul to talk about the old man being
• 4:58
  crucified. What exactly is the old man?
• 5:01
  Is it just my sinful nature or bad habits?
• 5:04
  It's more fundamental than that. The old man represents our
• 5:06
  entire former existence, our solidarity with Adam living
• 5:09
  under the reign of sin and death.
• 5:11
  It's who we were, corporately and individually, before Christ.
• 5:16
  And Paul says this old man was crucified.
• 5:20
  Past tense. Yes, the verb he uses
• 5:22
  sinisterthe means was crucified with him.
• 5:25
  It's in the aorist tense in Greek, indicating a completed
• 5:28
  past action. God did this.
• 5:30
  It's finished history. Our connection to that Adamic
• 5:33
  headship was decisively severed when Christ died.
• 5:37
  We don't have to try and kill the old man ourselves.
• 5:39
  No, the command isn't to crucify the old man.
• 5:41
  It's to recognize that God has crucified him in our union with
• 5:44
  Christ's death. It's a theological fact we're
• 5:46
  called to believe and live by. And this crucifixion, this death
• 5:50
  with Christ, has legal consequences, doesn't it?
• 5:52
  Paul uses some courtroom language.
• 5:54
  He does. He says the one who has died has
• 5:56
  been justified from sin. That word justified here likely
• 5:59
  means set free, vindicated or released from sins claim.
• 6:02
  It's a forensic declaration. Sins legal right to rule over us
• 6:06
  has been nullified because of the person under its claim.
• 6:08
  Our old self died with Christ. OK, legally freed.
• 6:12
  But then comes the big question everyone feels If the old man is
• 6:15
  dead and we're legally free, why does sin still feel so present,
• 6:19
  so active in my life? It doesn't feel like sin lost
• 6:22
  its grip sometimes. That's the tension, isn't it,
• 6:25
  between our legal standing and our daily experience.
• 6:28
  Paul addresses this by explaining the purpose of the
• 6:31
  old man's crucifixion. He says it happened so that the
• 6:34
  body of sin might be rendered powerless.
• 6:36
  Rendered powerless, the word is Qatar geetha.
• 6:40
  What does that mean? Does mean destroyed?
• 6:42
  It doesn't mean obliterated or annihilated.
• 6:44
  It means made ineffective, nullified, deprived of its
• 6:48
  authority or ability to function as ruler.
• 6:50
  Think of it like a king who's been overthrown.
• 6:53
  He might still be lurking around trying to cause trouble, but his
• 6:56
  official reign is over. His decrees have no legal
• 6:59
  standing. So sin's dominion is broken,
• 7:02
  even if its presence remains. That's the crucial distinction
• 7:05
  the sources bring out. Sin is a deposed tyrant.
• 7:08
  It can still tempt, harass, and influence us through the flesh,
• 7:12
  but it's legitimate authority. Its lordship has been
• 7:14
  definitively broken by God through Christ's death.
• 7:17
  So when I sit now, I'm not obeying the rightful ruler, I'm
• 7:20
  actually listening to a defeated rebel.
• 7:22
  That's right, you're believing a lie about who's really in
• 7:26
  charge. This understanding changes the
• 7:28
  fight. We're not fighting for freedom.
• 7:30
  We're fighting from a position of freedom already won.
• 7:33
  And Paul connects this new identity and freedom to baptism,
• 7:36
  doesn't he? Yes, he brings in baptism in
• 7:39
  verses 3 and 4, not necessarily to discuss the mechanics of how
• 7:42
  baptism saves, but for its symbolic weight, its rhetorical
• 7:46
  function. What's the connection he's
• 7:48
  making? Baptism functions as a public
• 7:50
  sign, a visible marker of this transfer.
• 7:53
  He's been talking about going down into the water, pictures
• 7:56
  death and burial with Christ coming up, pictures resurrection
• 7:59
  with him to a new life. So it's like a public
• 8:01
  declaration of allegiance. I belong to Christ.
• 8:04
  My old life connected to Adam is over.
• 8:06
  Precisely. It's a covenant sign that
• 8:08
  visually represents the reality of union with Christ's death and
• 8:11
  resurrection. Paul's point is, given that you
• 8:14
  have publicly identified with Christ in this way, how can you
• 8:17
  possibly go back to living under sins dominion?
• 8:20
  It would contradict your own confession.
• 8:22
  It makes continued sinning seem illogical, even hypocritical,
• 8:26
  based on the identity claimed in baptism.
• 8:29
  It does. The whole point of being united
• 8:31
  with Christ in his death and resurrection, signified in
• 8:33
  baptism, is so that we too might walk in newness of life.
• 8:39
  Newness of life, that word for newness, Kinosos.
• 8:42
  It means more than just recent, right?
• 8:43
  It's about quality. Yes.
• 8:44
  It's not just chronologically new, like a slightly updated
• 8:47
  version of the old life. It's qualitatively new.
• 8:51
  It's suggests participation in a whole new order of existence,
• 8:55
  the life of the new creation, the life of the resurrection
• 8:58
  age, which has already begun in Christ.
• 9:01
  So baptism points to this reality.
• 9:04
  We're supposed to live differently because we are
• 9:06
  different. We're part of something entirely
• 9:07
  new. That's the.
• 9:08
  Foundation, the indicative what God has done, who we are now
• 9:11
  sets the stage for the imperative how we are to live.
• 9:14
  OK, so we've established the indicative.
• 9:15
  We're transferred from law to grace, united with Christ, our
• 9:18
  old self is crucified, sins, dominion is broken, and this is
• 9:22
  signified in baptism, leading to newness of life.
• 9:26
  Now, how does Paul tell us to live this out?
• 9:29
  This brings us to the imperatives.
• 9:31
  Right, because God has done all this, there is a necessary
• 9:34
  response. Paul lays out a kind of rhythm,
• 9:37
  a three-step cadence for how we translate that definitive once
• 9:41
  for all sanctification into ongoing progressive
• 9:44
  sanctification. It's no reckon and present.
• 9:48
  No Reckon present. That sounds like a practical
• 9:50
  strategy. Let's break it down.
• 9:52
  Step one no. Paul keeps asking, do you not
• 9:54
  know? He emphasizes the need for
• 9:57
  understanding. This is about grasping the
• 9:59
  theological facts we just discussed.
• 10:01
  You need to know your identity in Christ.
• 10:03
  So it starts with the mind, with doctrine.
• 10:05
  It has to. You can't live according to a
• 10:07
  reality you don't understand or believe.
• 10:09
  This is about catechizing ourselves, constantly reminding
• 10:12
  ourselves of the facts. Our old self was crucified with
• 10:15
  Christ. We died to sin.
• 10:16
  We are alive to God in Christ Jesus.
• 10:19
  This. Isn't just abstract knowledge
• 10:20
  then, it's knowledge we need to keep bringing to mind.
• 10:23
  Definitely. It's the foundational truth we
• 10:25
  need to rehearse. We need to know that we share
• 10:27
  Christ's resurrection life. Right now.
• 10:29
  We're alive to God. If we forget this, we'll
• 10:32
  inevitably slip back into trying to earn God's favor or thinking
• 10:35
  grace doesn't matter for our behavior.
• 10:37
  We forget which Kingdom we belong to.
• 10:39
  OK, so Step 1 is no Get the facts straight about who you
• 10:44
  are, but knowledge alone sometimes feels passive.
• 10:48
  How does it become active in the face of temptation?
• 10:52
  That must be Step 2 reckon. This is where the rubber meets
• 10:55
  the road. The command is so you also must
• 10:58
  reckon yourselves dead to sin and alive to God in Christ
• 11:00
  Jesus. The word Lord jizom, I reckon is
• 11:04
  an accounting term. Accounting like doing sums.
• 11:06
  Sort of. It means to calculate, to
• 11:08
  credit, to an account, to consider as being the case.
• 11:11
  It's the arithmetic of faith. No wait, if I have to reckon
• 11:14
  myself dead to sin, does that mean it's not really true and
• 11:17
  I'm just trying to psych myself up?
• 11:18
  Like fake it till you make it. That's a common
• 11:20
  misunderstanding. But Paul isn't telling us to
• 11:23
  pretend. He's telling us to count as true
• 11:26
  what God has already declared to be true.
• 11:28
  Because of our union with Christ, the facts are
• 11:31
  established. Step one, no reckoning is the
• 11:34
  act of faith where we deliberately align our thinking,
• 11:37
  our choices, our responses with those divine facts, even when
• 11:40
  our feelings or circumstances seem to contradict them.
• 11:43
  So it's not making it true, but acting on the truth that's
• 11:46
  already established by God. That's it.
• 11:48
  My feelings might scream Sin still controls you, but faith
• 11:51
  does the calculation based on God's Word.
• 11:54
  No, God says I'm dead to sins reign and alive to him.
• 11:56
  I will operate on that basis. It's an ongoing, active, present
• 12:00
  tense command. Keep reckoning.
• 12:02
  Can you give an example? Let's say someone struggles
• 12:04
  with, I don't know, anger or impatience.
• 12:06
  How does reckoning work in that moment?
• 12:08
  OK, good question. When that surge of anger rises,
• 12:12
  the old man way of thinking says this is just who I am, I have to
• 12:15
  react this way. But reckoning interrupts that.
• 12:17
  It says, wait, I need to do the math here.
• 12:20
  My old self, the one defined by this pattern, was crucified with
• 12:23
  Christ. I am now alive to God.
• 12:26
  I belong to him. Therefore this anger doesn't
• 12:29
  define me and it doesn't have the final say.
• 12:31
  I am united to Christ who lives to God.
• 12:34
  So you constantly bring the truth of your new identity to
• 12:37
  bear on the specific situation. Yes, you deliberately count
• 12:40
  God's declaration as more real than the immediate impulse or
• 12:43
  feeling. It's answering the temptation
• 12:46
  not with willpower alone, but with gospel truth about your
• 12:49
  identity. I belong to a different realm,
• 12:51
  now under a different ruler. OK, that clarifies.
• 12:54
  Reckon know the facts, then actively count them as true in
• 12:57
  specific situations. What's the third step present?
• 13:00
  This moves from the internal calculation of faith to outward
• 13:03
  decisive action involving our bodies.
• 13:06
  The command is, do not present your members to sin as
• 13:09
  instruments for unrighteousness, but present yourselves to God as
• 13:12
  those who have been brought from death to life, and your members
• 13:15
  to God as instruments for righteousness.
• 13:17
  Present yourselves like offering something.
• 13:19
  Yes, the verb peristomy can mean to place beside, to offer, or to
• 13:24
  yield. It's often used in context of
• 13:27
  dedication or offering a sacrifice.
• 13:29
  Paul uses an Aoris imperative here for present yourselves,
• 13:33
  suggesting A decisive, wholehearted commitment like
• 13:36
  handing over the keys. Handing over what?
• 13:38
  What are the members? Our physical bodies and all
• 13:40
  their parts, eyes, ears, tongue, hands, feet, minds, desires,
• 13:44
  everything that we are and do in the physical world.
• 13:47
  Sin wants to use these members as its tools, its instruments.
• 13:51
  Paul Eve uses the word Hoplaw, which can mean weapons.
• 13:53
  Weapons. So this isn't passive
• 13:55
  retirement. Not at all.
• 13:56
  It's enlisting in the right army.
• 13:58
  Instead of letting sin use our body parts as weapons against
• 14:01
  God's purposes, we are to decisively offer ourselves and
• 14:04
  all our faculties to God to be used as weapons for
• 14:07
  righteousness for His Kingdom purposes.
• 14:09
  And the basis for this offering? Notice the ground we present
• 14:14
  ourselves as those who've been brought from death to life.
• 14:17
  It flows directly from the indicative because we're already
• 14:20
  alive with Christ's resurrection life.
• 14:22
  No reckon we now offer our whole selves back to God for His use
• 14:27
  present. It's the logical outcome.
• 14:29
  No reckon present. That's the flow.
• 14:31
  And underlying all this is a promise, right?
• 14:33
  Verse 14 feels like bedrock. Absolutely.
• 14:35
  Romans 6.14 is the guarantee, for sin will have no dominion
• 14:39
  over you, since you are not under law but under grace.
• 14:42
  That future tense will have no dominion or cure, you say is a
• 14:45
  firm promise. So the struggle is real, but the
• 14:48
  outcome is certain. That's the assurance, because we
• 14:51
  are under grace, under God's active, liberating rule, sins,
• 14:55
  ultimate mastery is impossible. We fight, yes, but we fight
• 15:00
  knowing the war has already been won by Christ.
• 15:02
  Our perseverance isn't based on our strength, but on the reality
• 15:05
  of being under grace. OK, so Paul has established
• 15:09
  freedom from sins dominion, but he then seems to circle back to
• 15:13
  the idea of slavery, which sounds odd.
• 15:15
  Why talk about being slaves again?
• 15:17
  He uses the slavery metaphor again to make a critical point.
• 15:21
  Freedom from sin isn't freedom to do whatever we want.
• 15:24
  It's not autonomy. It's actually a transfer of
• 15:27
  allegiance, a change of masters. So we're free from one master
• 15:30
  sin, only to become servants to another.
• 15:32
  That's how Paul puts it. We've been set free from sin and
• 15:34
  have become slaves of righteousness or slaves of God.
• 15:37
  For Paul, true liberty is found in willing service to the right
• 15:41
  master. Before Christ, our supposed
• 15:42
  freedom was really just slavery to sin leading to death.
• 15:45
  Right. We were free in regard to
• 15:47
  righteousness, which sounds good, but it meant we were
• 15:50
  utterly incapable of it. Now under grace, we are enslaved
• 15:53
  to righteousness, which leads to sanctification and life.
• 15:57
  It's a beneficial life giving service.
• 15:59
  And this service involves obedience, but not just external
• 16:02
  rule following. He mentions obedience from the
• 16:05
  heart. Cardias and obedience to what,
• 16:10
  to the pattern of teaching typos tolls Didai Hughes to which they
• 16:14
  were committed. This shows that the gospel, the
• 16:16
  doctrine itself, shapes the heart.
• 16:19
  Grace changes our desires so that we want to obey the truth
• 16:22
  we've received. The new covenant heart
• 16:24
  responsive to God's teaching. And the result is that life
• 16:27
  characterized by kinodas, that qualitative newness we talked
• 16:30
  about living out this new allegiance is walking in newness
• 16:33
  of life. So this process of
• 16:35
  sanctification, this life of being slaves to righteousness,
• 16:38
  it has goals both now and in the future.
• 16:41
  It does. Paul speaks of a present result
• 16:43
  and a final outcome, a Telus. The present result is that you
• 16:46
  have your fruit. Leading to sanctification is
• 16:49
  Hardyesmum. Fruit leading to sanctification.
• 16:51
  Or perhaps fruit, which is sanctification.
• 16:53
  Holiness itself is the fruit, the harvest that grows in the
• 16:56
  life of someone serving God. It's the evidence of the new
• 17:00
  life, the path we walk. And the ultimate outcome?
• 17:03
  The final telos. The final goal is eternal life.
• 17:07
  Zui Chinos, our present life of holiness is lived in light of
• 17:11
  and leads tour that final consummation.
• 17:14
  It connects our daily choices to our ultimate destiny.
• 17:17
  Which brings us right to the very end of the chapter Romans
• 17:19
  6.23. This verse seems to sum
• 17:21
  everything up with a really stark contrast.
• 17:23
  It's the grand summary, drawing a sharp line between two
• 17:27
  opposing autonomies. Two ways of operating Paul uses
• 17:30
  financial or military terms. First sins economy.
• 17:34
  For the wages of sin is death. The word upsunia refers to the
• 17:37
  pay or rations earned by a soldier.
• 17:40
  It's what's due. It's contractual.
• 17:41
  So death isn't an arbitrary punishment, it's what sin earns,
• 17:45
  what it pays out. That's the idea.
• 17:47
  Sin is a master, and it pays its dues reliably.
• 17:50
  The payment is death, spiritual separation, corruption, final
• 17:52
  judgement. If you work for SIN, that's the
• 17:55
  paycheck you receive. No negotiation.
• 17:57
  A grim bottom line under the administration of law and sin.
• 18:01
  Very grim, but then comes the complete reversal.
• 18:04
  God's economy. But the free gift of God is
• 18:07
  eternal life in Christ Jesus our Lord.
• 18:09
  Notice the contrast wages obscenia versus free gift.
• 18:14
  Charisma. Charisma means a gift given
• 18:16
  freely out of grace, completely unearned, undeserved.
• 18:20
  Not wages, not even a bonus for good behavior.
• 18:23
  Pure gift. Pure gift, eternal life isn't
• 18:26
  something we could ever earn by serving righteousness.
• 18:29
  It's bestowed freely by God. And notice the location in
• 18:32
  Christ Jesus our Lord. Our union with Him is the sole
• 18:35
  basis for receiving this gift. This verse just slams the door
• 18:38
  on any idea that we earn our salvation through
• 18:40
  sanctification, doesn't it? It secures grace alone.
• 18:42
  Soul aggression. It absolutely does.
• 18:44
  It shows that while holiness, the fruit, is the necessary
• 18:47
  consequence and evidence of being under grace, it's never
• 18:50
  the basis for receiving the gift of eternal life.
• 18:52
  The gift comes first secured in Christ, and the life of holiness
• 18:56
  flows from it. Our imperatives no reckon
• 18:59
  present are the life we live because we have already received
• 19:02
  the gift. What a powerful structure.
• 19:04
  Paul locks it all together, the indicative of what God did in
• 19:07
  Christ. Our death and resurrection with
• 19:09
  Him leads directly and necessarily to the imperative,
• 19:13
  the call to know that truth, reckoned it true moment by
• 19:16
  moment, and present ourselves entirely to God.
• 19:18
  We're not striving for a status, we're living from a status God
• 19:22
  has already given us in Christ. Holiness isn't the prerequisite
• 19:26
  for acceptance, it's the natural expression of it.
• 19:28
  And that promise holds. Sin will have no dominion over
• 19:32
  you. That's not just wishful
• 19:33
  thinking. No, it's a covenant promise
• 19:35
  grounded in the reality of being under grace, under Christ's
• 19:38
  effective rule. It's the bedrock assurance for
• 19:41
  the Christian life. So maybe the closing thought for
• 19:44
  you listening is this. How does recognizing sin as a
• 19:47
  deposed ruler change how you face temptation today?
• 19:50
  Instead of a battle of sheer willpower against an
• 19:52
  overwhelming foe, can you see it as a moment to apply the
• 19:55
  arithmetic of faith to actively reckon, to count as true God's
• 19:59
  verdict that you are dead to sins, claim and alive to Him in
• 20:02
  Christ, and refuse the summons of that defeated enemy?
• 20:05
  Where specifically do you need to do that math today?