The Doctrine of Mortification (Arthur W. Pink, 1886-1952)

Romans 8:13

“For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.” 

The doctrine, which is according to godliness (1Ti 6:3), at once defines the nature of divine doctrine, intimating as it does that its design or end is to inculcate a right temper of mind and deportment of life godwards. It is pure and purifying. The objects that are revealed to faith are not bare abstractions,1 which are to be accepted as true, nor even sublime and lofty concepts to be admired: they are to have a powerful effect upon our daily walk. There is no doctrine revealed in Scripture for a merely speculative knowledge, but all is to exert a powerful influence upon conduct. God’s design in all that He has revealed to us is to the purifying of our affections and the transforming of our characters. The doctrine of grace teaches us to deny ungodliness and worldly lusts and to live soberly, righteously, and godly in this present world (Ti 2:11-12). By far the greater part of the doctrine (Joh 7:16) taught by Christ consisted not of the explication of mysteries, but rather that which corrected men’s lusts and reformed their lives. Everything in Scripture has in view the promotion of holiness.

If it be an absurdity to affirm that it matters not what a man believes so long as he does that which is right, equally erroneous is it to conclude that if my creed be sound it matters little how I act. “If any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel” (1Ti 5:8), for he shows himself to be devoid of natural affection. Thus, it is possible to deny the faith by conduct as well as by words. A neglect of performing our duty is as real a repudiation of the truth as is an open renunciation of it; for the gospel, equally with the Law, requires children to honor their parents. Observe how that awful list of reprehensible characters mentioned in 1 Timothy 1:9-10 are said to be “contrary to sound doctrine”—opposed to its salutary2 nature and spiritual tendency, i.e., that conduct which the standard of God enjoins. Observe too how that the spirit of covetousness or love of money is designated an erring “from the faith” (1Ti 6:10): it is a species of heresy, a departure from the doctrine that is according to godliness—an awful example of which we have in the case of Judas. Mortification, then, is clearly one of the practical doctrines of Holy Writ, as we hope to show abundantly in what follows…

On this occasion, we will state very briefly what is signified by “mortify”3…First, from its being here placed in apposition4 with “live after the flesh,” its negative sense is more or less obvious. To “live after the flesh” is to be completely controlled by indwelling sin, to be thoroughly under the dominion of our inbred corruptions. Hence, mortification consists in a course of conduct that is just the reverse. It imports:5 Comply not with the demands of your old nature, but rather subdue them. Serve not, cherish not your lusts, but starve them: “make not provision for the flesh, to fulfil the lusts thereof” (Rom 13:14). The natural desires and appetites of the physical body require to be disciplined, so that they are our servants and not our masters. It is our responsibility to moderate, regulate, and subordinate them unto the higher parts of our being. But the cravings of the body of sin are to be promptly refused and sternly denied. The spiritual life is retarded just in proportion as we yield subservience to our evil passions.

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 propensities6 purged or even modified. That fount of filthiness 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, 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 [enter into no truce, form no alliance] with the unfruitful works of darkness, but rather reprove them” (Eph. 5:11)…

No real communion with God is possible while sinful lusts remain unmortified. Allowed evil draws the heart away from God, 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 enquired of at all by them?” (Eze 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 (Psa 40:2). Sin is leprosy (Isa 1:6), and the more it spreads the less converse7 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 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,8 “The prince of this world cometh, and hath nothing in me” (Joh 14:30), which could be enkindled by his fiery darts…

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?” (2Ki 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, 9 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”…The “deeds of the body” are the works which corrupt nature produces, namely our sins…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 (Rom 6:12). Our task then is not to transform and transmute10 “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 province11 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 that has provided such an 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 check12 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,13 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 indolent14 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” (2Co 7:1), and that makes it plain that the believer is not a cipher15 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” (1Jo 5:21) emphasizes our accountability and evinces that God requires much more than our waiting upon Him to stir us unto action…

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 improve16 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 that 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 (1Jo 1:9), forsaking it (Pro 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” (Psa 51:10).

“If ye through the Spirit do mortify the deeds of the body.” Mark, my reader, the lovely balance of truth that is here so carefully preserved: While the Christian’s responsibility is strictly enforced, the honor 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 that 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 (Phi 2:13). 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” (1Jo 2:25) is the believer’s present possession (Joh 3:36; 10:28) and his future goal (Mar 10:30; Gal 6:8; Ti 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…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 that leads to heaven.

1 abstractions – things which exist only as ideas.

2  salutary – beneficial; conducive to health, spiritual health in this case.

3  “I shall give you this plain description of [mortification]: It is a holy disposition in a regenerate man derived from the efficacy and virtue of Christ’s death, whereby the strength of sin is weakened and the dominion of it destroyed, being utterly disabled from having a commanding power or rule over the man anymore.”—Christopher Love

4  apposition – side-by-side; next to each other.

5  imports – conveys the meaning; signifies.

6  vile propensities – morally depraved tendencies; wicked inclinations.

7  converse – spiritual communion.

8  aver – assert as a fact.

9  antithetical sentence – a sentence consisting of a proposition that is the opposite of another already proposed [live after flesh…die; through Spirit mortify…live].

10 transmute – change into another form or nature.

11 province – the range of proper duties or function.

12 check – stop sharply and suddenly.

13 concurrence – cooperation.

14 indolent – habitually lazy.

15 cipher – one who fills a place, but is of no importance or worth.

16 improve – make good use of for spiritual profit.

From a series in Studies in the Scriptures.

Be killing sin or it will be killing you.

When sin lets us alone, we may let sin alone. But as sin is never less quiet than when it seems to be most quiet, and its waters are for the most part deep when they are still, so ought our contrivances against it to be vigorous at all times and in all conditions, even where there is least suspicion.

Mortification from a 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.—John Owen

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