I know I've been promising for some time to preach through the book of Hebrews, and God willing we'll do so, but not yet, having finished 2 Timothy. I'm just considering some things in the interim before we get into Hebrews. It's my desire to preach at least through Romans 6, verses 1 through 14, a passage of Scripture that I preached on as I went through the book of Romans some time ago. It's been 10 years since I've been in Romans 6. I thought it would be a benefit to us to go through those verses again. as we understand what Christ has done for us, for our sanctification as well, and our new disposition and relationship to sin through being united with Christ in His death, burial, and resurrection. And so, God willing, over the next few weeks, we're going to be going through these verses in Romans 6. But, before we get there, and in particular this morning, look at verses 1 and 2, You need to see somewhat of the context of them. And so look in Romans 5 verse 1. Let me read selected verses from Romans chapter 5. Romans 5 verse 1, therefore having been justified by faith, we have peace with God through our Lord Jesus Christ. Verse 6, for while we were still helpless at the right time, Christ died for the ungodly. For one will hardly die for a righteous man, though perhaps for a good man someone would dare even to die. But God demonstrates His own love toward us in that while we were yet sinners, Christ died for us. Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him. For while we were enemies, we were reconciled to God through the death of His Son. Much more, having been reconciled, we shall be saved by His life. What a glorious gospel this is. We have been justified by faith. We have peace with God through our Lord Jesus Christ. who died for us. Gospel means good news, and that is what it is. It's good news. It is the good news that Jesus Christ died for helpless and ungodly sinners. that God chose to love sinners and send his son to die in their place, rescuing them from eternal wrath and condemnation. It is the good news that believing sinners are justified by faith in Jesus Christ and are reconciled to God. And indeed, that is the best news there has ever been. There is no better news than the good news of the gospel. Many of you are familiar with John Bunyan. He was a 17th century Puritan. His own written account of his conversion is called, Grace Abounding to the Chief of Sinners. The full title is this, Grace Abounding to the Chief of Sinners, A Brief and Faithful Relation of the Exceeding Mercy of God in Christ Toward His Poor Servant, John Bunyan. wherein is particularly showed the manner of his conversion, his sight and trouble for sin, his dreadful temptations, also how he despaired of God's mercy, and how the Lord at length, through Christ, did deliver him from all the guilt and terror that lay upon him. Now Puritans are known for their long titles and they don't do it for show. They do it to explain what they're about to write about. But I want you to pay attention that what John Bunyan set to write about in his own conversion was grace abounding. Grace abounding to the chief of sinners and the exceeding mercy of God. Notice the words, grace abounding. and the exceeding mercy of God. John Bunyan knew that his salvation was rooted in the grace of God. And he knew that God's grace had to be abounding grace in order to cover the magnitude and the greatness of his sin against God. And therefore he speaks of the exceeding mercy of God in Christ and of the abounding grace of God. And this is what the believer knows. that God's mercy is exceeding mercy, that his grace is abounding grace. He knows that his sin is great, but the grace of God in Christ is greater. He knows the magnitude of his sin, but he also knows the mercy of God in Christ, which exceeds his sin. He knows the immensity of his sin, but he knows the abundance of God's grace. And so for those who are in Christ Jesus, there is exceeding mercy and abundant grace, abounding grace. And therefore Bunyan writes of grace abounding to the chief of sinners. Salvation is the free gift of God's grace. Romans chapter five speaks of that. I want you to notice verse 15, but the free gift is not like the transgression. For if by the transgression of the one, the many died. He's speaking of the transgression of Adam in the garden. If by the transgression of the one, the many died. Notice the words, much more. did the grace of God and the gift by the grace of the one man, namely Jesus Christ, abound to the many. And in verse 17, for by the transgression of the one, death reigned through the one, much more. Those who receive the abundance of grace and of the gift of righteousness will reign in life through the one Jesus Christ. Notice the words, much more did the grace of God. Notice the abundance. And so one of the purposes, Paul's argument through these chapters, one of the purposes of of God's law is to give us a knowledge of our sin, how sinful we are, to show us the sinfulness of our sin. And therefore, in chapter 5, verse 20, the apostle Paul writes, the law came in so that the transgression would increase. The law of God shines the light of God's holiness upon our sin. But even with the bright, shining light of God's law exposing the greatness of our sin, the light of God's grace in Jesus Christ is greater. Therefore, the apostle Paul goes on to write in verse 20, but where sin increased, grace abounded all the more. Where sin increased, grace abounded all the more. And so you see in chapter 5, as the Apostle Paul writes of our justification, of our reconciliation to God through Christ, he speaks of an abounding grace, an exceeding grace, a grace that is overflowing. The word abound in verse 15 means to be present in abundance, to exceed, to surpass, to overflow. And so he says, where sin increased, Grace abounded, it exceeded, it surpassed, it overflowed all the more. The word that's used there in Greek is parasuo, means to abound, to overflow. But then in verse 20, he says we're sin increased, grace abounded all the more. And there, he uses the same root word in Greek, it's translated in English here, abounded all the more, but it's one verb. in Greek, hupereparasuo. where he said parasuo before, the abundance of grace, now he speaks of the super abundance of grace, huperparasuo, huper, we get the word hyper, it means hyperabundance, superabundance, where sin increased grace, abounded all the more, there was a super abundance of grace, it abounded over and beyond what was needed. In the words of Ephesians 1 verse 8, God's grace was lavished. upon us. And so in verse 20, the law came in so that the transgression would increase. It exposes our sin, shows us the sinfulness of our sin. But where sin increased, grace abounded all the more. Grace is greater than our sin. We sing that hymn. Marvelous grace of our loving Lord. Grace that exceeds our sin and our guilt. Yonder on Calvary's mount outpoured, there where the blood of the Lamb was shed. Grace, God's grace. Grace that will pardon and cleanse within. We sing that line, grace that is greater than all our sin. And so that's what the Apostle Paul has been writing about in Romans. In the first three chapters, he is showing our guilt and our sin and that all have fallen short of the glory of God. But then he begins to show that there is a Savior and we're saved and we're justified by grace alone through faith alone in Jesus Christ alone. And that that grace in Christ is super abundant. It is overflowing. And no matter the greatness of our sin, the grace of God in Christ is greater. And then he comes to chapter 6 verse 1, understanding that these chapter divisions are put there for our benefit. But Paul doesn't pause in any way, doesn't start a new chapter as if it's a new subject. And so he asks the question, what shall we say then? In other words, what should be our response to such grace which is greater than all our sin? Now if you stop reading there, and I would just ask that question, having said all that I've said about the abounding grace of God in Christ Jesus towards sinners. And I said, what shall we say then? Well, we should say, praise be to God. Oh, for a thousand tongues to sing my great Redeemer's praise. Praise God from whom all blessings flow. Or maybe Psalm 32 would come to mind. How blessed is he whose transgression is forgiven, whose sin is covered. Or maybe you would think the words of Psalm 57. I will give thanks to You, O Lord, among the peoples. I will sing praises to You among the nations. For Your lovingkindness is great to the heavens, and You're true to the clouds. We should say, My gracious God and Savior. I present my body to you as a living and holy sacrifice. I don't want to be conformed to this world. I want to be transformed by the renewing of my mind. I want to be conformed into your likeness. We should say, take my life and let it be consecrated, Lord, to thee. That is the only right response. to give thanks to God, to praise Him for His grace, to seek to live a holy life to the praise of the glory of His grace. The abounding grace of God, rightly understood, the gospel, the good news of Christ, should stir us up to love for God, and it should stir us up to holy lives. The mercy of God in Christ does not quench the desire for holiness, Instead, the mercy of God in Christ fans the flames of holiness. The grace of God in salvation does not pour water on the fires of holiness. Instead, it ignites and sets ablaze and intensifies the fires of holiness. That should be the response to the super abundant, overflowing grace of God in Christ in our justification. What shall we say then? Sadly, that is not the response of some. And so when Paul asks this question in chapter 6 verse 1, what shall we say then to these things that I've just written about? He asks that question because not all were thinking what I just espoused. So Paul asks a question, like a good teacher, Paul is anticipating what some would say, and in fact, some were saying. He addresses a grave error. And he does so by asking another question, what shall we say then? Are we to continue in sin that grace may increase? So you see that instead of going to what shall we say then, praise be to God. For His grace and mercy, and I want to offer myself a living sacrifice, which is what he says in chapter 12, verse 1, should be the right response to the grace of God and salvation. We see that instead, he's turning his attention to an error. Those who would say, well, if grace is so abundantly sufficient in Christ, then why don't I send more? So that grace would then increase more and abound more. So he instead addresses a grave error. Now this is Paul's pattern in Romans. Often when he wants to address and correct an error, he asks, what shall we say then? And then he asks another question to expose a particular error, and then he goes on to correct that error. Look in chapter seven, verse seven. In chapter 7, verse 7, we see the same pattern. He asks the question, what shall we say then? And he asks a question, is the law sin? So the exact same question, what shall we say then? And then he exposes an error, the error of some who were saying that the law of God was sinful. And that is the error. Some were impugning the law of God. and might have called the holy law of God sinful. And so he responds in this way. May it never be. On the contrary, I would not have come to know sin except through the law, for I would not have known about covening if the law had not said you shall not covet. And so he then begins to make his argument. The law is good and holy and righteous. But you see this pattern. He asks the question, what shall we say then? He wants to expose an error. Some are saying the law is sin. Let me show you how that's not true. Look in chapter 9, verse 14. In chapter 9, verse 14, same question. What shall we say then, in light of the sovereign grace of God? There is no injustice with God, is there? Because some were impugning God for His sovereign grace, saying that it's unfair, it's unjust. That God would choose to save some and not others, that He would love one and hate another. And so Paul's response is, may it never be. Verse 15, for he says to Moses, I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion. And he goes on to defend the sovereign grace of God. So you see this pattern in Romans. Going back to chapter six, verse one, this is the pattern he has here. What shall we say then to these things I've just written about? To the abundant grace of God in Christ Jesus and our justification. And then the next question addresses the error. Are we to continue in sin that grace might increase? And by asking that question, he reveals the wrong thinking. Well, if grace is so abundant, then I can continue in sin and grace will just get more abundant and still cover my sin. And so some would raise this question, if salvation is a free gift of God based on the grace of God and not on any works that I must do, then what prevents me from simply continuing to live in sin and yet claiming to be saved and claiming the grace of God covers that sin? I'll just keep sinning since I'm not saved by works and I'm saved by grace. What keeps a person who says they're under grace to simply live any way he pleases? If grace abounds and is greater than all my sin, then why not sin more so that grace would abound even more? Some would ask, why not sin so that grace might increase? And for some, the motivation behind that question was an opposition to the gospel of grace. They were in opposition to the gospel of grace. They would say, that's cheap grace, that can't be right, that can't be true, that we're not saved by works. If you say we're saved by the grace of God alone, by simply believing and trusting in what Christ did, then people are going to say, well then let me just keep sinning. There would be no deterrent to sin. And so they're in opposition to the gospel of grace. This was their objection in their minds that would demonstrate the error of salvation by grace alone through faith alone in Christ alone. Their rebuttal to that would simply be, well, then why don't we simply send more so that grace would increase? And in their minds, they say, see the faultiness of the gospel of grace? Well, the apostle Paul answers that objection to the gospel of grace in Romans 6. which we'll be looking at in the weeks to come. Some were not just saying this in order to object to the gospel. They were teaching this, and they were living this. They were using the grace of God as an excuse for sinning. They professed to be Christians, but they were using the grace of God as an excuse to continue in sin. And yet this idea that grace is an excuse to sin was completely incompatible with the gospel. And so again, the Apostle Paul demonstrates in Romans 6 that incompatibility. Now, just as an aside, note that some people, even professing Christians, have a way of making unclear what is clear. If you've never read Romans before, but you read it through regenerated eyes, as a born-again believer, and you read through chapters one through three, and you say, amen to the guilt of my sin, and you get into chapter four and chapter five, and you read that we're justified by faith alone, in Christ alone, and then you get to that question, what shall we say? You would say, praise be to God. But there are some who then would read those things and what would be a clear response to the Gospel of Grace, they would make unclear. Don't be one of those people. There are those who hear sermons, for example, and like to look for something to quibble about. Don't be one of those people. It prevents you from hearing the Word of God. And sometimes it simply is a tactic to divert from what is clear in the Scriptures. There are those who want to argue doctrine and not apply it. They love to argue. Don't be that person. There are those who want to take what is clear in the scriptures and twist it in accordance with their own sinful desires. Don't be that person. Those are the people the Apostle Paul is addressing. So Paul answers the question, are we to continue in sin that grace might increase in the verses to follow? In essence, his answer is this. The grace of God in salvation based on the work of Jesus on the cross doesn't just change our standing before God and declare us justified, but the grace of God also changes the disposition of our hearts. It changes our disposition towards sin. Yes, the grace of God in the life of the justified believer breaks the power of sin. And when I say that, that's what we should think, amen. Because when I came to Christ, I did not simply come and say, well, thankfully now I'll not spend eternity in hell, as wondrous as that was. But then what I began to experience as a born-again, justified believer was the fact that I was no longer a slave to sin. And there was a change of my heart and disposition toward my sin. And that's what Paul says is true in Romans chapter six. And he then begins to say, let me tell you why that's true based on your union with Christ, that is the basis and foundation for your justification. It is also the basis and foundation for your sanctification. And so the person who has placed his faith in Jesus and has been declared righteous in Christ, that person now has a new relationship with sin. He's not only freed from the penalty of sin, the condemnation of sin, the wrath that his sins deserve eternally, but he is freed from the power of sin. He is a new master. It's not Satan, it's not sin, it's Christ Jesus. And he is freed, therefore, from the power of sin. He's a new creation who now desires to grow in and walk in holiness. And so my question to you this morning is this, how would you answer the question, if grace is greater than our sin, and where sin abounds, grace much more abounds, then are we, are you to continue in sin that grace might increase and abound all the more? How would you answer that question? Because how you answer that question will demonstrate if you really understand and believe the gospel or not. Now, I dare say that everyone in this room would say, well, it doesn't mean that I just go on sinning. And that would be your verbal answer. But listen, it's not only important how you answer that question with your lips, but how do you really live in response to that question? How does your life answer that question? If God's grace is greater than my sin, should I continue in sin then? So what does your life say about that question? Do you live in a manner that communicates that you're attempting to take advantage of the abounding grace of God? That is where you really are. Not what you'll say with your lips, but how you live your life. And so here's the mindset that Paul is addressing. I'll continue in sin that grace might increase. And the word continue here means I'll stay in my sin. I'll remain in my sin. I'll persist in it. And that's what some were arguing as an objection to the gospel. That's how some were living. Grace was an excuse to remain in their sin. Do you choose to sin sometimes when you're tempted? Because you think in your mind, in that time of temptation, I can simply claim the grace of God for the forgiveness of that sin. In the time of temptation, do you think, well, you know, I'm not going to spend eternity in hell, there's no condemnation to those who are in Christ Jesus, so I'll commit this sin, I'm forgiven, all my sin was laid on Christ. And do you give in to temptation because you think to yourself, well, God will forgive me. His grace is abundant. Dare I say that most, if not all of us in this room, have thought that at one point or another in the Christian life when tempted. Well, if I sin, if I commit this sin, I'll confess it before God and my sin's forgiven in Christ. And someone may rationalize and try to excuse a sin by simply saying, well, I can continue in sin. Grace abounds. I'll persist in sin. God has and will forgive me. But this kind of twisting of grace is in the same boat as the twisting of God's words that the serpent did in the garden. It's the same kind of twisting. It's the kind of twisting that Paul addresses in Galatians 5, verse 13, when he says, for you were called to freedom, brethren, only do not turn your freedom into an opportunity for the flesh. Or 1 Peter 2, 16, act as free men, but do not use your freedom as a covering for evil, but use it as bond slaves of God. There were those who would claim liberty, liberty now in Christ. And they would use their so-called liberty as a covering, a cloak, to conceal evil. And so, some would say, well, in the name of grace, I'll sin. I'll use it as a covering to continue in sin. But brethren, the grace of God should never be used as an excuse to sin. God is not mocked. If we could ask David, King David, he would say, no, God is not mocked. Yes, how blessed is the man whose transgression is forgiven. But all the consequences were great. Don't use grace as a covering, a cloak for evil. In the name of grace, don't defame the name of your God. The question is, why would someone do such a thing? Well, it's often evidence of an unsaved, unregenerate heart. The person may claim to be a Christian, but they're using grace as an excuse to sin, and that demonstrates they're not a Christian. What it demonstrates, they're still a slave of sin who desires to continue in it. They're perverting the gospel of grace, and that simply demonstrates the person's lost condition. Turn to Jude, and let me show you this. In Jude chapter 4. Excuse me. If you turn to Jude 4, you've done something no one's ever done. Jude, there's only one chapter, verse 4. Jude, verse 4. Jude intended originally to write about our common salvation, he says. He wanted to revel in and rejoice in the grace of God. But he changes his mind because Verse 4, for certain persons have crept in unnoticed. These who have crept into the visible church, under the radar. He describes them in this way, those who were long beforehand marked out for this condemnation. Ungodly persons. What is it that they do that deserves condemnation and would be called ungodly? Even though they identify with the visible church, they claim to be Christians, they're in the church, they've crept into the church. Here's what they do, who turn the grace of our God into licentiousness. and deny our only Master and Lord Jesus Christ. The phrase here, who turned the grace of our God into licentiousness, is exactly what the Apostle Paul is referring to in Romans 6, verse 1. One translation says, who changed the grace of our God into a license for immorality. Licentiousness in the New American Standard means Sensuality, lustful indulgence, debauchery, flagrant immorality. It's translated in Galatians 5 verse 19 as sensuality. It's a deed of the flesh. It's the idea of lewdness. So here's what they're doing. They're turning the grace of God into licentiousness. They're using God's grace as an excuse to sin. And Jude calls them ungodly persons. In fact, when you read through Jude, he's identifying them as false prophets. They're lost. They claim to be Christians. They may have crept into the church. unnoticed, but they're ungodly persons, and they turn, they alter, they pervert the grace of God into an excuse to commit sin. They actually turn the grace of God into the exact opposite of what it was intended to do in the heart of the believer. It sounds like this, I'm under grace. I'm not under the law. Don't tell me that this thing I want to do is sin. You're just being legalistic. And then the person begins to claim grace and freedom in Christ as an excuse to sin. Now they might not say that verbally, but that's what's happening in their hearts. Again, don't be that person. Which is true in your life? When considering the grace of God, do your thoughts go to sinning without consequence? Or do your thoughts go to praise and worship to God and a desire for holiness? Because grace should be a cause to hate sin, not commit sin. A cause to turn from sin, not imbibe in sin. A cause to flee sin, not excuse sin. And so it may be that the person who's saying, well, I can continue in sin that grace might increase. So I'm covered by grace, so I can commit this. And they're just appeasing a conscience that really is unregenerate, unsaved, they're lost, they're still dead in their trespasses and sins. Back to Romans six. So Paul asks the question, what shall we say then? Then the next question exposes the error. Are we to continue in sin that grace might increase? Because some were actually practicing sin, continuing in sin, living in sin, yet claiming to be justified, and just claiming the superabundant grace of God as a covering for that. But Paul gives an answer. Really, Romans 6 is the answer. But he gives a short answer. You know how people say, well, let me give you the short answer. Oh, you want me to explain? That's what Paul does here. He says, let me give you the short answer, and then I'll explain. The short answer is in verse 2. May it never be. May it never be. Me genota, in the Greek. Again, a phrase Paul uses often. He uses it 14 times, me genoita. May it never be. 10 times in Romans he uses it. It is a strong negative. It's more than just saying no. May it never be! And again, I don't know how Paul, born alone by the Spirit of God, would write those things, but I don't think he was unaffected as he's writing these things and he sees the spiritual danger of these things. And I wonder if that page, as he penned those words were, may it never be. Who would pervert the grace of God in such a way? May it never be. By no means. Certainly not. The King James, the old King James, wanting to emphasize just how strong it is, inserts God. And translates it, God forbid. Now God is not in the Greek language here. He doesn't say that, so we shouldn't translate it that way. But they're trying to get Just how strong me genoita is. May it never be. Never can this be the case. We would say, no way. My Greek professor used to say as we talk about this phrase, he'd say, never, never, no, not ever. I would say it this way. That's unthinkable. And therefore, I have called this the unthinkable sin. Who could think of such a thing? Only perversion in our sinful hearts would say, oh, the grace of God in forgiving me of my sin, now let me continue in it. That's unthinkable, it's inconceivable, it's unimaginable. And yet for some, what is unthinkable becomes accepted. What is wrong when the unthinkable is accepted? It shows a person who is hardened by his sin. A person who is deceived by his sin. A person who's lost sight of the glory of God, the holiness of God, the jealousy of God for his own name and his own glory. A person who's lost sight of the true gospel. And in some cases, as I've said, it reveals a person who is still dead in his trespasses and sins. The soul that begins to think the unthinkable regarding the grace of God and pervert the grace of God as an excuse to sin is in grave danger. The grace of God doesn't cause a believer to be tolerant of sin. It causes him to hate his sin more. When God opened my eyes, to His grace found in Christ when I was 17 years old, I didn't want to sin more. I wanted to sin less. Not because I thought, well, I have to do that in order to obtain God's grace, but the natural outworking of a person who's now been changed and has been brought to faith in Christ is not, let me sin more in response to that grace. The natural work of God in the heart of a regenerated sinner is, I want to sin less. This should be true of every Christian. Grace should not be a cause to sin more but to sin less. True believers don't go to the cross and consider the cross of Christ to sin more. When we observe the Lord's table and we partake in communion, we don't do that to say, oh, partaking in communion so we can now go indulge in sin. It's not the perversion of the Roman Catholic indulgences. Let me purchase grace. so I can now go sin. That's Romans 6 verse 1. Now the true believer goes to the cross and contemplates the cross and remembers the death of Christ that it might stir up his heart not to sin more but to sin less. So a person who claims to have experienced the justifying, forgiving grace of God and yet continues in sin is deceived. The words of Titus 1 verse 16, they profess to know God, but by their deeds they deny Him, being detestable and disobedient and worthless for any good deed. In the words of 1 John 1 verse 6, if we say we have fellowship with Him and yet walk in darkness, we lie and do not practice the truth. I mean, imagine in John 8, the woman caught in adultery Jesus said to her, from now on sin no more. Those were words of grace. Think of the contradiction it would have been if Jesus had said your sins are forgiven. Now go back to your adultery. We know intuitively, don't we? That would be a contradiction of the grace of God. No, but Jesus said, from now on, sin no more. And listen, those are sweet words to the soul of the true believer. That's what a true believer wants to hear. When they've been set free from the wrath of God and the penalty of sin, and they've been justified, they don't want to hear the words, But just go back to your sin now, as if nothing else happened. What's sweet to the believer is, from now on, sin no more. The grace of God has broken the power of sin. Now, we know 1 John 2, I write these things to you that you may not sin, and if anyone sins, because we know we have indwelling sin, we still have a battle with sin, we will sin, we go and we understand there's an advocate before the Father, my righteousness is seated at the right hand of the throne of God, and He pleads His blood for me, so there's no condemnation. But again, that doesn't say, well, okay, we'll just keep sinning. What that does is cause me to be stirred up to love him, to repent of sin. And so having seen his sin and the abounding grace of God in Christ, the true believer wants to repent of sin, not continue in sin. And so which is your attitude toward the grace of God and towards sin? Is grace a cause for sin? Or is it a cause not to sin? Is grace used as an excuse to continue in sin or is a motivation to put sin to death? For the grace of God has appeared, Titus 2, verses 11 and 12, bringing salvation to all men, instructing us to deny ungodliness, worldly desires, and to live sensibly, righteously, and godly in this present age. See, the grace of God instructs It doesn't say, here's my instruction, just keep sinning so grace would increase and cover your sin. No, the grace of God instructs us to deny ungodliness and worldly desires and grace gives the ability. We see so much in the contemporary church today of treating sin lightly. Professing believers who don't seem to have a desire for holiness. They're just so-called carnal Christians. Yet the Scripture says, Pursue peace with all men and the sanctification without which no one will see the Lord. The forgiven, justified person should be in a holy, grace-induced pursuit of sanctification. Simply put, a truly saved person should be seeking to kill sin, not excuse sin. A fundamental change towards sin has occurred in that person's life. And in the words of 1 Peter 1, beginning in verse 14, as obedient children, do not be conformed to the former lusts which were yours in your ignorance, but like the Holy One who called you, be holy yourselves also in all your behavior because it is written, you shall be holy for I am holy. And the same grace that justified you is the same grace that enables you to be holy as He is holy. So what shall we say then to the abundant grace of God? Are we to continue in sin that grace might increase? May it never be! And then Paul asks another question. that reveals a truth. How shall we who died to sin still live in it? And so after strongly objecting to such a perversion of the grace of God, Paul then explains specifically why the true believer should not and cannot continue in sin, but instead seeks to put sin to death by the grace of God. And so, verses 1 and 2 are simply, someone believes that you can pervert the grace of God into an excuse for sin, may it never be! And then he goes on in the chapter to explain theologically, doctrinally, why the gospel is not compatible with continuing in sin, but how the believer, the true believer, can by the grace of God. say no to sin, and yes to righteousness. Brethren, that's what we're gonna look at. We'll see that the last part of verse two as we go through this chapter. And brethren, let me say this to you. I've said it to you before. Some of you maybe were here, some of you weren't. This was the proverbial light going off for me as a young believer in college. When I read Romans 6, and I began to understand Romans 6, it changed my life. I understood these truths. I died to sin. Through my union with Christ, in His death, burial, and resurrection, I died to sin, and I've been raised with Him to walk in newness of life, verse 4. The old self was crucified. And now I can consider myself dead to sin, verse 11, and alive to God in Christ, and I cannot let sin reign in my mortal body, but I can obey God, and it changed my understanding of sanctification, which at the time I probably could not have even defined that word and didn't understand it, but the truths of Romans 6. began to come to bear on my heart and my life, and now as a justified believer who was seeking to please God, I now knew, oh, here's how, and here's why. And it changed my life. Brethren, my desire as we go through this, is that you'll see how your union with Christ is not only the basis of your justification, but your union with Christ is the basis of your sanctification. so that you would not use grace as an excuse to sin, but that grace in Christ would stir you up to walk in holiness and to live in light of your union with Christ. Let's go to the Lord in prayer. Father, I pray again for any who are here professing believers who have been using your grace as an excuse for their sin. Who have been appeasing their consciences and actually hardening their hearts by just claiming your grace. Father, may we never, never use your grace as an excuse to sin. May we not pervert what is so glorious of the gospel and the message of the gospel grace to be a cause for us to sin against you. Father, I pray that if that's the case in any of our lives, shine the light of your convicting truth upon our hearts and may we not have rest for our souls until we repent. Father, I pray for some who may be continuing in sin, who've always continued in sin. They profess faith in Christ, but they continued in their sin. They live in their sin and really bear the fruit that they're spiritually dead while with their lips they profess to know you. Father, convict them and show them their hearts that they are lost and dead in their trespasses. For if they were alive in Christ, they would have a different disposition toward your grace and toward their sin. And Father, for all of us as believers, I pray, use these truths in Romans 6 to grant us understanding of sanctification, understanding of our union with Christ and how it affects our relationship to sin, that we might walk in holiness and pursue holiness and please you as justified sinners. And I pray these things in Jesus' name and for his sake. Amen.