Now we will go on to see how the death of Christ dealt with all the negative persons, matters, and things in the universe, such as Satan, the world, sin, the flesh, the old man, the old creation with all its ordinances and all persons, matters, and things involved. We will also see the positive aspect of Christ’s death in releasing the divine life. The dealing by the death of Christ is all-inclusive. All the negative persons, matters, and things in the universe were dealt with in the death of Christ.
The Lord Jesus died on the cross firstly to deal with sin. The matter of sin involves a great deal. In Chinese theology, two terms are used concerning sin: yuan tsui (original sin) and pen tsui (one’s own sin). Because yuan and pen in Chinese are synonymous, I often mixed up these two terms when I was young. Yuan tsui, the original sin, refers to the sin committed by Adam; whereas pen tsui, one’s own sin, refers to sins committed by ourselves. Adam is the forefather of the human race, so the sin he committed is yuan tsui, the original sin. The sins we committed ourselves are pen tsui, our own sins. In another sense, the original sin is the nature of sin, whereas the sins we committed ourselves are the deeds of sin. Furthermore, the original sin is sin itself, whereas our own sins are the fruits of sin. To use modern expressions, the original sin is the “sin-gene,” whereas our own sins are the outcome of sin. Actually, this kind of saying is still not accurate enough.
Brother Nee pointed out that, according to Darby’s study of the New Testament, sins (plural) are dealt with in Romans 1:1 through 5:11 and beginning with 5:12 sin (singular) is dealt with. Sin is inward and is related to our nature; sins are outward and are related to our position. The Lord Jesus’ death on the cross dealt primarily not with sins but with sin, the gene of sin.
Sins are the outcome of sin, the descendants of sin; they are not sin itself. For example, Isaiah 53:6b says, “And Jehovah has caused the iniquity of us all / To fall on Him.” “Iniquity” here is an offspring of sin. Sin has many offsprings, such as transgressions, iniquities (v. 5), sins of guilt (Psa. 69:5), errors (19:12), turning aside (Deut. 17:17), wickedness, and trespasses. All of these are fruits born of sin. Also, Hebrews 9:28 says, “So Christ also, having been offered once to bear the sins of many, will appear a second time to those who eagerly await Him, apart from sin, unto salvation.” In this verse, first there is sins (plural), and then there is sin (singular). We can understand this only by a careful study.
Sin has a function, and it is called a “law,” the law of sin (Rom. 7:23, 25). How does this law operate? Whenever it operates, man commits sins. This law does not know how to do good, it cannot do good, and its expertise is not to do good. As soon as it begins to operate, man begins to commit sins; this is the law of sin. Today people have discovered many laws; but two thousand years ago, when science was not yet so advanced, Paul had already discovered four laws, one of which was the law of sin. The Chinese philosophers discovered this law a little later, but instead of calling it a law, they called it a “principle.”
The law of sin is the automatic function of sin itself; it is also the natural power of sin. When sin lies dormant, the law remains inactive. But once sin becomes active, the law of sin begins to work; consequently, man commits sins. Paul said that the evil was present with him whenever he wanted to do good (v. 21) and that he did not do the good which he wanted to do, but the evil which he did not want to do, that he practiced (v. 19). Therefore, he found out that the law of sin was with him when he wanted to do good. This proves that in him there was something which was called “sin.” This thing has a spontaneous function. When it is asleep, there is no problem, but once it is aroused, terrible things happen. In Romans 7 Paul said that the function of the law was to awaken the law of sin which was asleep in him (v. 9). When the law shouted, sin was awakened; when sin became active, the law of sin began to operate. Consequently, he sinned. Here, Paul was speaking about the sin itself, the “sin-gene,” and not the issue, the fruit, of sin.
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