Text -- Romans 6:1-20 (NET)

The Believer’s Freedom from Sin’s Domination

6:1 What shall we say then? Are we to remain in sin so that grace may increase? 6:2 Absolutely not! How can we who died to sin still live in it? 6:3 Or do you not know that as many as were baptized into Christ Jesus were baptized into his death? 6:4 Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life. 6:5 For if we have become united with him in the likeness of his death, we will certainly also be united in the likeness of his resurrection. 6:6 We know that our old man was crucified with him so that the body of sin would no longer dominate us, so that we would no longer be enslaved to sin. 6:7 (For someone who has died has been freed from sin.) 6:8 Now if we died with Christ, we believe that we will also live with him. 6:9 We know that since Christ has been raised from the dead, he is never going to die again; death no longer has mastery over him. 6:10 For the death he died, he died to sin once for all, but the life he lives, he lives to God. 6:11 So you too consider yourselves dead to sin, but alive to God in Christ Jesus. 6:12 Therefore do not let sin reign in your mortal body so that you obey its desires, 6:13 and do not present your members to sin as instruments to be used for unrighteousness, but present yourselves to God as those who are alive from the dead and your members to God as instruments to be used for righteousness. 6:14 For sin will have no mastery over you, because you are not under law but under grace.

The Believer’s Enslavement to God’s Righteousness

6:15 What then? Shall we sin because we are not under law but under grace? Absolutely not! 6:16 Do you not know that if you present yourselves as obedient slaves, you are slaves of the one you obey, either of sin resulting in death, or obedience resulting in righteousness? 6:17 But thanks be to God that though you were slaves to sin, you obeyed from the heart that pattern of teaching you were entrusted to, 6:18 and having been freed from sin, you became enslaved to righteousness. 6:19 (I am speaking in human terms because of the weakness of your flesh.) For just as you once presented your members as slaves to impurity and lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification. 6:20 For when you were slaves of sin, you were free with regard to righteousness.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Rom 6:1

What shall we say then? ( ti oun eroumeṅ ).

"A debater’ s phrase"(Morison). Yes, and an echo of the rabbinical method of question and answer, but also an expression of exultant victory of grace versus sin. But Paul sees the possible perversion of this glorious grace.

Robertson: Rom 6:1

Shall we continue in sin? ( epimenōmen tēi hamartiāi̇ ).

Present active deliberative subjunctive of epimenō , old verb to tarry as in Ephesus (1Co 16:8) with locative case. The practice of sin as a habit (present tense) is here raised.

Robertson: Rom 6:1

That grace may abound ( hina hē charis pteonasēi ).

Final clause with ingressive aorist subjunctive, to set free the superfluity of grace alluded to like putting money in circulation. Horrible thought (mē genoito ) and yet Paul faced it. There are occasionally so-called pietists who actually think that God’ s pardon gives them liberty to sin without penalty (cf. the sale of indulgences that stirred Martin Luther).

Robertson: Rom 6:2

Died to sin ( apethanomen tēi hamartiāi ).

Second aorist active of apothnēskō and the dative case. When we surrendered to Christ and took him as Lord and Saviour. Qualitative relative (hoitines , we the very ones who).

Robertson: Rom 6:2

How ( pōs ).

Rhetorical question.

Robertson: Rom 6:3

Were baptized into Christ ( ebaptisthēmen eis Christon ).

First aorist passive indicative of baptizō . Better, "were baptized unto Christ or in Christ."The translation "into"makes Paul say that the union with Christ was brought to pass by means of baptism, which is not his idea, for Paul was not a sacramentarian. Eis is at bottom the same word as en . Baptism is the public proclamation of one’ s inward spiritual relation to Christ attained before the baptism. See note on Gal 3:27 where it is like putting on an outward garment or uniform.

Robertson: Rom 6:3

Into his death ( eis ton thanaton autou ).

So here "unto his death,""in relation to his death,"which relation Paul proceeds to explain by the symbolism of the ordinance.

Robertson: Rom 6:4

We were buried therefore with him by means of baptism unto death ( sunetaphēmen oun autōi dia tou baptismatos eis ton thanaton ).

Second aorist passive indicative of sunthaptō , old verb to bury together with, in N.T. only here and Col 2:12. With associative instrumental case (autōi ) and "by means of baptism unto death"as in Rom 6:3.

Robertson: Rom 6:4

In newness of life ( en kainotēti zōēs ).

The picture in baptism points two ways, backwards to Christ’ s death and burial and to our death to sin (Rom 6:1), forwards to Christ’ s resurrection from the dead and to our new life pledged by the coming out of the watery grave to walk on the other side of the baptismal grave (F. B. Meyer). There is the further picture of our own resurrection from the grave. It is a tragedy that Paul’ s majestic picture here has been so blurred by controversy that some refuse to see it. It should be said also that a symbol is not the reality, but the picture of the reality.

Robertson: Rom 6:5

For if we have become united with him by the likeness of his death ( ei gar sumphutoi gegonamen tōi homoiōmati tou thanatou autou ).

Condition of the first class, assumed to be true. Sumphutoi is old verbal adjective from sumphuō , to grow together. Baptism as a picture of death and burial symbolizes our likeness to Christ in his death.

Robertson: Rom 6:5

We shall be also united in the likeness of his resurrection ( alla kai tēs anastaseōs esometha ).

The conclusion to the previous condition introduced by alla kai as often and toi homoiōmati (in the likeness) must be understood before tēs anastaseōs (of his resurrection). Baptism is a picture of the past and of the present and a prophecy of the future, the matchless preacher of the new life in Christ.

Robertson: Rom 6:6

Our old man ( ho palaios hēmōn anthrōpos ).

Only in Paul (here, Col 3:9; Eph 4:22).

Robertson: Rom 6:6

Was crucified with him ( sunestaurōthē ).

See note on Gal 2:20 for this boldly picturesque word. This took place not at baptism, but only pictured there. It took place when "we died to sin"(Rom 6:1).

Robertson: Rom 6:6

The body of sin ( to sōma tēs hamartias ).

"The body of which sin has taken possession"(Sanday and Headlam), the body marked by sin.

Robertson: Rom 6:6

That so we should no longer be in bondage to sin ( tou mēketi douleuein hēmas tēi hamartiāi ).

Purpose clause with tou and the present active infinitive of douleuō , continue serving sin (as slaves). Adds "slavery"to living in sin (Rom 6:2).

Robertson: Rom 6:7

Is justified ( dedikaiōtai ).

Perfect passive indicative of dikaioō , stands justified, set free from, adding this great word to death and life of Rom 6:1, Rom 6:2.

Robertson: Rom 6:8

With Christ ( sun Christōi ).

As pictured by baptism, the crucifixion with Christ of Rom 6:6.

Robertson: Rom 6:9

Dieth no more ( ouketi apothnēskei ).

"Christ’ s particular death occurs but once"(Shedd). See note on Heb 10:10. A complete refutation of the "sacrificial"character of the "mass."

Robertson: Rom 6:10

The death that he died ( ho apethanen ).

Neuter relative, cognative accusative with apethanen .

Robertson: Rom 6:10

Once ( ephapax ).

Once and once only (Heb 9:26.), not pote (once upon a time).

Robertson: Rom 6:10

The life that he liveth ( ho zēi ).

Cognate accusative of the relative.

Robertson: Rom 6:11

Reckon ye also yourselves ( kai humeis logizesthe ).

Direct middle imperative of logizomai and complete proof that Paul does not mean that baptism makes one dead to sin and alive to God. That is a spiritual operation "in Christ Jesus"and only pictured by baptism. This is a plea to live up to the ideal of the baptized life.

Robertson: Rom 6:12

Reign ( basileuetō ).

Present active imperative, "let not sin continue to reign"as it did once (Rom 5:12).

Robertson: Rom 6:12

Mortal ( thnētoi ).

Verbal adjective from thnēskō , subject to death. The reign of sin is over with you. Self-indulgence is inconsistent with trust in the vicarious atonement.

Robertson: Rom 6:12

That ye should obey ( eis to hupakouein ).

With a view to obeying.

Robertson: Rom 6:13

Neither present ( mēde paristanete ).

Present active imperative in prohibition of paristanō , late form of paristēmi , to place beside. Stop presenting your members or do not have the habit of doing so, "do not go on putting your members to sin as weapons of unrighteousness."

Robertson: Rom 6:13

Instruments ( hopla ).

Old word for tools of any kind for shop or war (Joh 18:3; 2Co 6:7; 2Co 10:4; Rom 13:12). Possibly here figure of two armies arrayed against each other (Gal 5:16-24), and see hopla dikaiosunēs below. The two sets of hopla clash.

Robertson: Rom 6:13

But present yourselves unto God ( alla parastēsate heautous tōi theōi ).

First aorist active imperative of paristēmi , same verb, but different tense, do it now and completely. Our "members"(melē ) should be at the call of God "as alive from the dead."

Robertson: Rom 6:14

Shall not have dominion ( ou kurieusei ).

Future active indicative of kurieuō , old verb from kurios , "shall not lord it over you,"even if not yet wholly dead. Cf. 2Co 1:24.

Robertson: Rom 6:15

What then? ( ti ouṅ ).

Another turn in the argument about the excess of grace.

Robertson: Rom 6:15

Shall we sin? ( hamartesōmeṅ ).

First aorist active deliberative subjunctive of hamartanō . "Shall we commit sin"(occasional acts of sin as opposed to the life of sin as raised by epimenōmen tēi hamartiāi in Rom 6:1)?

Robertson: Rom 6:15

Because ( hoti ).

The same reason as in Rom 6:1 and taken up from the very words in Rom 6:14. Surely, the objector says, we may take a night off now and then and sin a little bit "since we are under grace."

Robertson: Rom 6:16

His servants ye are whom ye obey ( douloi este hōi hupakouete ).

Bondservants, slaves of the one whom ye obey, whatever one’ s profession may be, traitors, spies sometimes they are called. As Paul used the figure to illustrate death to sin and resurrection to new life in Christ and not in sin, so now he uses slavery against the idea of occasional lapses into sin. Loyalty to Christ will not permit occasional crossing over to the other side to Satan’ s line.

Robertson: Rom 6:17

Whereas ye were ( ēte ).

Imperfect but no "whereas"in the Greek. Paul is not grateful that they were once slaves of sin, but only that, though they once were, they turned from that state.

Robertson: Rom 6:17

To that form of doctrine whereunto ye were delivered ( eis hon paredothēte tupon didachēs ).

Incorporation of the antecedent (tupon didachēs ) into the relative clause: "to which form of doctrine ye were delivered."See note on Rom 5:14 for tupon . It is hardly proper to take "form"here to refer to Paul’ s gospel (Rom 2:16), possibly an allusion to the symbolism of baptism which was the outward sign of the separation.

Robertson: Rom 6:18

Ye became servants of righteousness ( edoulōthēte tēi dikaiosunēi ).

First aorist passive indicative of douloō , to enslave. "Ye were made slaves to righteousness."You have simply changed masters, no longer slaves of sin (set free from that tyrant), but ye are slaves of righteousness. There is no middle ground, no "no man’ s land"in this war.

Robertson: Rom 6:19

I speak after the manner of men ( anthrōpinon legō ).

"I speak a human word."He begs pardon for using "slaving"in connection with righteousness. But it is a good word, especially for our times when self-assertiveness and personal liberty bulk so large in modern speech. See note on Rom 3:5; Gal 3:15 where he uses kata anthrōpon .

Robertson: Rom 6:19

Because of the infirmity of your flesh ( dia tēn astheneian tēs sarkos humōn ).

Because of defective spiritual insight largely due to moral defects also.

Robertson: Rom 6:19

Servants to uncleanness ( doula tēi akatharsiāi ).

Neuter plural form of doulos to agree with melē (members). Patently true in sexual sins, in drunkenness, and all fleshly sins, absolutely slaves like narcotic fiends.

Robertson: Rom 6:19

So now ( houtōs nun ).

Now that you are born again in Christ. Paul uses twice again the same verb paristēmi , to present (parestēsate , parastēsate ).

Robertson: Rom 6:19

Servants to righteousness ( doula tēi dikaiosunēi ).

Repeats the idea of Rom 6:18.

Robertson: Rom 6:19

Unto sanctification ( eis hagiasmon ).

This the goal, the blessed consummation that demands and deserves the new slavery without occasional lapses or sprees (Rom 6:15). This late word appears only in lxx, N.T., and ecclesiastical writers so far. See note on 1Th 4:3; 1Co 1:30. Paul includes sanctification in his conception of the God-kind (Rom 1:17) of righteousness (both justification, 1:18-5:21 and sanctification, chapters 6-8). It is a life process of consecration, not an instantaneous act. Paul shows that we ought to be sanctified (6:1-7:6) and illustrates the obligation by death (Rom 6:1-14), by slavery (Rom 6:15-23), and by marriage (Rom 7:1-6).

Robertson: Rom 6:20

Free in regard of righteousness ( eleutheroi tēi dikaiosunēi ).

Ye wore no collar of righteousness, but freely did as ye pleased. They were "free."Note dative case, personal relation, of dikaiosunēi .

Vincent: Rom 6:1

What shall we say then?

" A transition-expression and a debater's phrase" (Morison). The use of this phrase points to Paul's training in the Rabbinical schools, where questions were propounded and the students encouraged to debate, objections being suddenly interposed and answered.

Vincent: Rom 6:1

Shall we continue ( ἐπιμένωμεν )

The verb means primarily to remain or abide at or with, as 1Co 16:8; Phi 1:24; and secondarily, to persevere , as Rom 11:23; Col 1:23. So better here, persist .

Vincent: Rom 6:3

Know ye not ( ἀγνοεῖτε )

The expression is stronger: are ye ignorant . So Rev. The indicative mood presupposes an acquaintance with the moral nature of baptism, and a consequent absurdity in the idea of persisting in sin.

Vincent: Rom 6:3

So many as ( ὅσοι )

Rev., all we who . Put differently from we that (οἵτινες , Rom 6:2) as not characterizing but designating all collectively.

Vincent: Rom 6:3

Baptized into ( εἶς )

See on Mat 28:19. The preposition. denotes inward union , participation ; not in order to bring about the union, for that has been effected. Compare 1Co 12:12, 1Co 12:13, 1Co 12:27.

Vincent: Rom 6:3

Into His death

As He died to sin, so we die to sin, just as if we were literally members of His body. Godet gives an anecdote related by a missionary who was questioning a converted Bechuana on Col 3:3. The convert said: " Soon I shall be dead, and they will bury me in my field. My flocks will come to pasture above me. But I shall no longer hear them, and I shall not come forth from my tomb to take them and carry them with me to the sepulchre. They will be strange to me, as I to them. Such is the image of my life in the midst of the world since I believed in Christ."

Vincent: Rom 6:4

We are buried with ( συνετάφημεν )

Rev., more accurately, were buried. Therefore , as a natural consequence of death. There is probably an allusion to the immersion of baptism. Compare Col 3:3.

Vincent: Rom 6:4

Into death

Through the baptism into death referred to in Rom 6:3. Both A.V. and Rev. omit the article, which is important for the avoidance of the error buried into death .

Vincent: Rom 6:4

Glory ( δόξης )

The glorious collective perfection of God. See on Rom 3:23. Here the element of power is emphasized, which is closely related to the idea of divine glory. See Col 1:11. All the perfections of God contribute to the resurrection of Christ - righteousness, mercy, wisdom, holiness.

Vincent: Rom 6:4

We might walk ( περιπατήσωμεν )

Lit., walk about , implying habitual conduct. See on Joh 11:9; see on 1Jo 1:6; see on 3Jo 1:4; see on Luk 11:44.

Vincent: Rom 6:4

In newness of life ( ἐν καινότητι ζωῆς )

A stronger expression than new life . It gives more prominence to the main idea, newness , than would be given by the adjective. Thus 1Ti 6:17, uncertainty of riches ; not uncertain riches , as A.V.

Vincent: Rom 6:5

We have been planted together ( σύμφυτοι γεγόναμεν )

Rev. gives more accurately the meaning of both words. Σύμφυτοι is not planted , which would be formed from φυτεύω to plant , while this word is compounded with σύν together , and φύω to grow . Γεγόναμαν is have become , denoting process , instead of the simple εἶναι to be . Hence Rev., have become united , have grown together ; an intimate and progressive union; coalescence . Note the mixture of metaphors, walking and growing .

Vincent: Rom 6:5

We shall be also ( ἀλλὰ καὶ ἐσόμεθα )

It is impossible to reproduce this graphic and condensed phrase accurately in English. It contains an adversative particle ἀλλά ; but . Morison paraphrases: " If we were united with Him in the likeness of His death (that will not be the full extent of the union), but we shall be also united," etc. For similar instances see 1Co 4:15; Col 2:5.

Vincent: Rom 6:6

Old man ( ὁ παλαιὸς ἄνθρωπος )

Only in Paul, and only three times; here, Eph 4:22; Col 3:9. Compare Joh 3:3; Tit 3:5. The old, unrenewed self. Paul views the Christian before his union with Christ, as, figuratively, another person. Somewhat in the same way he regards himself in ch. 7.

Vincent: Rom 6:6

The body of sin ( τὸ σῶμα τῆς ἁμαρτίας )

Σῶμα in earlier classical usage signifies a corpse . So always in Homer and often in later Greek. So in the New Testament, Mat 6:25; Mar 5:29; Mar 14:8; Mar 15:43. It is used of men as slaves , Rev 18:13. Also in classical Greek of the sum-total . So Plato: τὸ τοῦ κόσμου σῶμα the sum-total of the world (" Timaeus," 31).

The meaning is tinged in some cases by the fact of the vital union of the body with the immaterial nature, as being animated by the ψυξή soul , the principle of individual life. Thus Mat 6:25, where the two are conceived as forming one organism, so that the material ministries which are predicated of the one are predicated of the other, and the meanings of the two merge into one another.

In Paul it can scarcely be said to be used of a dead body, except in a figurative sense, as Rom 8:10, or by inference, 2Co 5:8. Commonly of a living body. It occurs with ψυχή soul , only 1Th 5:23, and there its distinction from ψυχή rather than its union with it is implied. So in Mat 10:28, though even there the distinction includes the two as one personality. It is used by Paul:

1. Of the living human body , Rom 4:19; 1Co 6:13; 1Co 9:27; 1Co 12:12-26.

2. Of the Church as the body of Christ , Rom 12:5; 1Co 12:27; Eph 1:23; Col 1:18, etc. Σάρξ flesh , never in this sense.

3. Of plants and heavenly bodies , 1Co 15:37, 1Co 15:40.

4. Of the glorified body of Christ , Phi 3:21.

5. Of the spiritual body of risen believers , 1Co 15:44.

It is distinguished from σάρξ flesh , as not being limited to the organism of an earthly, living body, 1Co 15:37, 1Co 15:38. It is the material organism apart from any definite matter. It is however sometimes used as practically synonymous with σάρξ , 1Co 7:16, 1Co 7:17; Eph 5:28, Eph 5:31; 2Co 4:10, 2Co 4:11. Compare 1Co 5:3 with Col 2:5. An ethical conception attaches to it. It is alternated with μέλη members , and the two are associated with sin (Rom 1:24; Rom 6:6; Rom 7:5, Rom 7:24; Rom 8:13; Col 3:5), and with sanctification (Rom 12:1; 1Co 6:19 sq.; compare 1Th 4:4; 1Th 5:23). It is represented as mortal , Rom 8:11; 2Co 10:10; and as capable of life , 1Co 13:3; 2Co 4:10.

In common with μέλη members , it is the instrument of feeling and willing rather than σάρξ , because the object in such cases is to designate the body not definitely as earthly , but generally as organic , Rom 6:12, Rom 6:13, Rom 6:19; 2Co 5:10. Hence, wherever it is viewed with reference to sin or sanctification, it is the outward organ for the execution of the good or bad resolves of the will.

The phrase body of sin denotes the body belonging to, or ruled by, the power of sin, in which the members are instruments of unrighteousness (Rom 6:13). Not the body as containing the principle of evil in our humanity, since Paul does not regard sin as inherent in, and inseparable from, the body (see Rom 6:13; 2Co 4:10-12; 2Co 7:1. Compare Mat 15:19), nor as precisely identical with the old man , an organism or system of evil dispositions, which does not harmonize with Rom 6:12, Rom 6:13, where Paul uses body in the strict sense. " Sin is conceived as the master, to whom the body as slave belongs and is obedient to execute its will. As the slave must perform his definite functions, not because he in himself can perform no others, but because of His actually subsistent relationship of service he may perform no others, while of himself he might belong as well to another master and render other services; so the earthly σῶμα body belongs not of itself to the ἁμαρτία sin , but may just as well belong to the Lord (1Co 6:13), and doubtless it is de facto enslaved to sin, so long as a redemption from this state has not set in by virtue of the divine Spirit" (Rom 7:24 : Dickson).

Vincent: Rom 6:6

Destroyed

See on Rom 3:3.

Vincent: Rom 6:6

He that is dead ( ὁ ἀποθανὼν )

Rev., literally, he that hath died . In a physical sense. Death and its consequences are used as the general illustration of the spiritual truth. It is a habit of Paul to throw in such general illustrations. See Rom 7:2.

Vincent: Rom 6:7

Is freed ( δεδικαίωται )

Lit., as Rev., is justified ; i.e., acquitted , absolved ; just as the dead person sins no more, being released from sin as from a legal claim. " As a man that is dead is acquitted and released from bondage among men, so a man that has died to sin is acquitted from the guilt of sin and released from its bondage" (Alford).

Vincent: Rom 6:8

We be dead ( ἀπεθάνομεν )

The aorist. Rev., correctly, we died . The death is viewed as an event , not as a state .

Vincent: Rom 6:8

We believe ( πιστεύομεν )

Dogmatic belief rather than trust , though the latter is not excluded.

Vincent: Rom 6:8

Shall live with ( συνζήσομεν )

Participation of the believer's sanctified life with the life of Christ rather than participation in future glory, which is not the point emphasized. Compare Rom 6:11.

Vincent: Rom 6:10

In that He died ( ὃ γὰρ ἀπέθανεν )

Lit.. what he died ; the death which he died . Compare sin a sin , 1Jo 5:16; the life which I live , literally, what I live , Gal 2:20.

Vincent: Rom 6:10

Once ( ἐφάπαξ )

More literally, as Rev., in margin, once for all . Compare Heb 7:27; Heb 9:12; Heb 10:10.

Vincent: Rom 6:12

Reign ( βασιλευέτω )

The antithesis implied is not between reigning and existing, but between reigning and being deposed.

Vincent: Rom 6:12

Body

Literal, thus according with members , Rom 6:13.

Vincent: Rom 6:13

Yield ( παριστάνετε )

Put at the service of; render. Rev., present . Compare Luk 2:22; Act 9:41; Rom 12:1. See on Act 1:3.

Vincent: Rom 6:13

Members ( μέλη )

Physical; though some include mental faculties. Compare Col 3:5, where members is expounded by fornication , uncleanness , etc., the physical being a symbol of the moral, of which it is the instrument.

Vincent: Rom 6:13

Instruments ( ὅπλα )

The word is used from the earliest times of tools or instruments generally. In Homer of a ship's tackle, smith's tools, implements of war, and in the last sense more especially in later Greek. In the New Testament distinctly of instruments of war (Joh 18:3; 2Co 6:7; 2Co 10:4). Here probably with the same meaning, the conception being that of sin and righteousness as respectively rulers of opposing sovereignties (compare reign , Rom 6:12, and have dominion , Rom 6:14), and enlisting men in their armies. Hence the exhortation is, do not offer your members as weapons with which the rule of unrighteousness may be maintained, but offer them to God in the service of righteousness.

Vincent: Rom 6:13

Of unrighteousness ( ἀδικίας )

See on 2Pe 2:13.

Vincent: Rom 6:13

Yield ( παραστήσατε )

Rev., present . The same word as before, but in a different tense. The present tense, be presenting , denotes the daily habit , the giving of the hand, the tongue, etc., to the service of sin as temptation appeals to each. Here the aorist, as in Rom 12:1, denotes an act of self-devotion once for all.

Vincent: Rom 6:13

As those that are alive ( ὡς ζῶντας )

The best texts read ὡσεί as if alive. This brings out more clearly the figurative character of the exhortation.

Vincent: Rom 6:13

From the dead ( ἐκ νεκρῶν )

Note the preposition out of . See on Luk 16:31.

Vincent: Rom 6:16

Servants ( δούλους )

Every man must choose between two ethical principles. Whichever one he chooses is master , and he is its bond-servant . Compare Mat 6:24; Mat 7:18.

Vincent: Rom 6:16

Sin unto death - obedience unto righteousness

The antithesis is not direct - sin unto death , obedience unto life ; but obedience is the true antithesis of sin, since sin is disobedience, and righteousness is life.

Vincent: Rom 6:17

That ye were

The peculiar form of expression is explained in two ways; either making the thanksgiving bear only on the second proposition, ye obeyed , etc., and regarding the first as inserted by way of contrast or background to the salutary moral change: or, emphasizing were ; ye were the servants of sin, but are so no more. Rev. adopts the former, and inserts whereas .

Vincent: Rom 6:17

From the heart

See on Rom 1:21.

Vincent: Rom 6:17

Form of doctrine ( τύπον διδαχῆς )

Rev., form of teaching . For τύπον , see on 1Pe 5:3. The Pauline type of teaching as contrasted with the Judaistic forms of Christianity. Compare my gospel, Rom 2:16; Rom 16:25. Others explain as the ideal or pattern presented by the gospel. Form of teaching, however, seems to point to a special and precisely defined type of christian instruction.

Vincent: Rom 6:17

Was delivered unto you ( εἱς δν παρεδόθητε )

But this rendering is impossible. Render, as Rev., whereunto ye were delivered . For the verb, see on Rom 4:25. They had been handed over to the educative power of this form of teaching.

Vincent: Rom 6:19

After the manner of men ( ἀνθρώπινον )

Lit., what is human , popularly . He seems to have felt that the figures of service, bondage, etc., were unworthy of the subject, and apologizes for his use of the image of the slave mart to enforce such a high spiritual truth, on the ground of their imperfect spiritual comprehension. Compare 2Co 2:6; 1Co 3:1, 1Co 3:2.

Vincent: Rom 6:19

To iniquity unto iniquity ( τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν )

Iniquity issuing in an abiding iniquitous state. Lit., lawlessness . It is used by John as the definition of sin, 1Jo 3:4.

Vincent: Rom 6:19

Holiness ( ἁγιασμόν )

Rev., sanctification . For the kindred adjective ἅγιος holy , see on saints , Act 26:10. Ἁγιασμός is used in the New Testament both of a process - the inauguration and maintenance of the life of fellowship with God, and of the resultant state of sanctification. See 1Th 4:3, 1Th 4:7; 2Th 2:13; 1Ti 2:15; 1Pe 1:2; Heb 12:14. It is difficult to determine which is meant here. The passages in Thessalonians, Timothy, and Hebrews, are cited by interpreters on both sides. As in Rom 6:22 it appears that sanctification contemplates a further result (everlasting life), it is perhaps better to understand it as the process . Yield your members to righteousness in order to carry on the progressive work of sanctification, perfecting holiness (1Co 7:1).

Vincent: Rom 6:20

Free from righteousness ( ἐλεύθεροι τῇ δικαιοσύνῃ )

An ambiguous translation. Better, Rev., free in regard of righteousness . Disengaged (Morison), practically independent of its demands, having offered their service to the opposing power. They could not serve two masters.

Wesley: Rom 6:1

The apostle here sets himself more fully to vindicate his doctrine from the consequence above suggested, Rom 3:7-8. He had then only in strong terms denied and renounced it: here he removes the very foundation thereof.

Wesley: Rom 6:2

Freed both from the guilt and from the power of it.

Wesley: Rom 6:3

In baptism we, through faith, are ingrafted into Christ; and we draw new spiritual life from this new root, through his Spirit, who fashions us like unto him, and particularly with regard to his death and resurrection.

Wesley: Rom 6:4

Alluding to the ancient manner of baptizing by immersion.

Wesley: Rom 6:4

Glorious power. Of the Father, so we also, by the same power, should rise again; and as he lives a new life in heaven, so we should walk in newness of life. This, says the apostle, our very baptism represents to us.

Wesley: Rom 6:5

Surely these two must go together; so that if we are indeed made conformable to his death, we shall also know the power of his resurrection.

Wesley: Rom 6:6

Coeval with our being, and as old as the fall; our evil nature; a strong and beautiful expression for that entire depravity and corruption which by nature spreads itself over the whole man, leaving no part uninfected. This in a believer is crucified with Christ, mortified, gradually killed, by virtue of our union with him.

Wesley: Rom 6:6

All evil tempers, words, and actions, which are the "members" of the "old man," Col 3:5, might be destroyed.

Wesley: Rom 6:7

With Christ. Is freed from the guilt of past, and from the power of present, sin, as dead men from the commands of their former masters.

Wesley: Rom 6:8

Conformed to his death, by dying to sin.

Wesley: Rom 6:10

To atone for and abolish it.

Wesley: Rom 6:10

A glorious eternal life, such as we shall live also.

Wesley: Rom 6:12

It must be subject to death, but it need not be subject to sin.

Wesley: Rom 6:13

To corrupt nature, a mere tyrant.

Wesley: Rom 6:13

Your lawful King.

Wesley: Rom 6:14

It has neither right nor power.

Wesley: Rom 6:14

A dispensation of terror and bondage, which only shows sin, without enabling you to conquer it.

Wesley: Rom 6:14

Under the merciful dispensation of the gospel, which brings complete victory over it to every one who is under the powerful influences of the Spirit of Christ.

Wesley: Rom 6:17

Literally it is, The mould into which ye have been delivered; which, as it contains a beautiful allusion, conveys also a very instructive admonition; intimating that our minds, all pliant and ductile, should be conformed to the gospel precepts, as liquid metal, take the figure of the mould into which they are cast.

Wesley: Rom 6:18

We may see the apostles method thus far at one view: -

1. Bondage to sin Rom 3:9.

2. The knowledge of sin by the law; a sense of God's wrath; inward death Rom 3:20.

3. The revelation of the righteousness of God in Christ through the gospel Rom 3:21.

4. The centre of all, faith, embracing that righteousness Rom 3:22.

5. Justification, whereby God forgives all past sin, and freely accepts the sinner Rom 3:24.

6. The gift of the Holy Ghost; a sense of Rom 5:5, God's love new inward life Rom 6:4.

7. The free service of righteousness Rom 6:12.

Wesley: Rom 6:19

Thus it is necessary that the scripture should let itself down to the language of men.

Wesley: Rom 6:19

Slowness of understanding flows from the weakness of the flesh, that is, of human nature. As ye have presented your members servants to uncleanness and iniquity unto iniquity, so now present your members servants of righteousness unto holiness - Iniquity (whereof uncleanness is an eminent part) is here opposed to righteousness; and unto iniquity is the opposite of unto holiness. Righteousness here is a conformity to the divine will; holiness, to the whole divine nature. Observe, they who are servants of righteousness go on to holiness; but they who are servants to iniquity get no farther. Righteousness is service, because we live according to the will of another; but liberty, because of our inclination to it, and delight in it.

Wesley: Rom 6:20

In all reason, therefore, ye ought now to be free from unrighteousness; to be as uniform and zealous in serving God as ye were in serving the devil.

JFB: Rom 6:1

The subject of this third division of our Epistle announces itself at once in the opening question, "Shall we (or, as the true reading is, "May we," "Are we to") continue in sin, that grace may abound?" Had the apostle's doctrine been that salvation depends in any degree upon our good works, no such objection to it could have been made. Against the doctrine of a purely gratuitous justification, the objection is plausible; nor has there ever been an age in which it has not been urged. That it was brought against the apostles, we know from Rom 3:8; and we gather from Gal 5:13; 1Pe 2:16; Jud 1:4, that some did give occasion to the charge; but that it was a total perversion of the doctrine of Grace the apostle here proceeds to show.

JFB: Rom 6:2

"That be far from us"; the instincts of the new creature revolting at the thought.

JFB: Rom 6:2

Literally, and more forcibly, "We who died to sin (as presently to be explained), how shall we live any longer therein?"

JFB: Rom 6:3

Compare 1Co 10:2.

JFB: Rom 6:3

Sealed with the seal of heaven, and as it were formally entered and articled, to all the benefits and all the obligations of Christian discipleship in general, and of His death in particular. And since He was "made sin" and "a curse for us" (2Co 5:21; Gal 5:13), "bearing our sins in His own body on the tree," and "rising again for our justification" (Rom 4:25; 1Pe 2:24), our whole sinful case and condition, thus taken up into His Person, has been brought to an end in His death. Whoso, then, has been baptized into Christ's death has formally surrendered the whole state and life of sin, as in Christ a dead thing. He has sealed himself to be not only "the righteousness of God in Him," but "a new creature"; and as he cannot be in Christ to the one effect and not to the other, for they are one thing, he has bidden farewell, by baptism into Christ's death, to his entire connection with sin. "How," then, "can he live any longer therein?" The two things are as contradictory in the fact as they are in the terms.

JFB: Rom 6:4

Rather, "were" (it being a past act, completed at once).

JFB: Rom 6:4

(The comma we have placed after "him" will show what the sense is. It is not, "By baptism we are buried with Him into death," which makes no sense at all; but, "By baptism with Him into death we are buried with Him"; in other words, "By the same baptism which publicly enters us into His death, we are made partakers of His burial also"). To leave a dead body unburied is represented, alike in heathen authors as in Scripture, as the greatest indignity (Rev 11:8-9). It was fitting, therefore, that Christ, after "dying for our sins according to the Scriptures," should "descend into the lower parts of the earth" (Eph 4:9). As this was the last and lowest step of His humiliation, so it was the honorable dissolution of His last link of connection with that life which He laid down for us; and we, in being "buried with Him by our baptism into His death," have by this public act severed our last link of connection with that whole sinful condition and life which Christ brought to an end in His death.

JFB: Rom 6:4

That is, by such a forth-putting of the Father's power as was the effulgence of His whole glory.

JFB: Rom 6:4

As risen to a new life with Him.

JFB: Rom 6:4

But what is that "newness?" Surely if our old life, now dead and buried with Christ, was wholly sinful, the new, to which we rise with the risen Saviour, must be altogether a holy life; so that every time we go back to "those things whereof we are now ashamed" (Rom 6:21), we belie our resurrection with Christ to newness of life, and "forget that we have been purged from our old sins" (2Pe 1:9). (Whether the mode of baptism by immersion be alluded to in this verse, as a kind of symbolical burial and resurrection, does not seem to us of much consequence. Many interpreters think it is, and it may be so. But as it is not clear that baptism in apostolic times was exclusively by immersion [see on Act 2:41], so sprinkling and washing are indifferently used in the New Testament to express the cleansing efficacy of the blood of Jesus. And just as the woman with the issue of blood got virtue out of Christ by simply touching Him, so the essence of baptism seems to lie in the simple contact of the element with the body, symbolizing living contact with Christ crucified; the mode and extent of suffusion being indifferent and variable with climate and circumstances).

JFB: Rom 6:5

Literally, "have become formed together." (The word is used here only).

JFB: Rom 6:5

That is, "Since Christ's death and resurrection are inseparable in their efficacy, union with Him in the one carries with it participation in the other, for privilege and for duty alike." The future tense is used of participation in His resurrection, because this is but partially realized in the present state. (See on Rom 5:19).

JFB: Rom 6:6-7

The apostle now grows more definite and vivid in expressing the sin-destroying efficacy of our union with the crucified Saviour.

JFB: Rom 6:6-7

"our old selves"; that is, "all that we were in our old unregenerate condition, before union with Christ" (compare Col 3:9-10; Eph 4:22-24; Gal 2:20; Gal 5:24; Gal 6:14).

JFB: Rom 6:6-7

Rather, "was."

JFB: Rom 6:6-7

In order.

JFB: Rom 6:6-7

Not a figure for "the mass of sin"; nor the "material body," considered as the seat of sin, which it is not; but (as we judge) for "sin as it dwells in us in our present embodied state, under the law of the fall."

JFB: Rom 6:6-7

(in Christ's death)--to the end.

JFB: Rom 6:6-7

"be in bondage to sin."

JFB: Rom 6:7

Rather, "hath died."

JFB: Rom 6:7

"hath been set free."

JFB: Rom 6:7

Literally, "justified," "acquitted," "got his discharge from sin." As death dissolves all claims, so the whole claim of sin, not only to "reign unto death," but to keep its victims in sinful bondage, has been discharged once for all, by the believer's penal death in the death of Christ; so that he is no longer a "debtor to the flesh to live after the flesh" (Rom 8:12).

JFB: Rom 6:8

"if we died."

JFB: Rom 6:8

See on Rom 6:5.

JFB: Rom 6:9-11

Though Christ's death was in the most absolute sense a voluntary act (Joh 10:17-18; Act 2:24), that voluntary surrender gave death such rightful "dominion over Him" as dissolved its dominion over us. But this once past, "death hath," even in that sense, "dominion over Him no more."

JFB: Rom 6:10

That is, in obedience to the claims of

JFB: Rom 6:10

For all.

JFB: Rom 6:10

In obedience to the claims of God.

JFB: Rom 6:10

There never, indeed, was a time when Christ did not "live unto God." But in the days of His flesh He did so under the continual burden of sin "laid on Him" (Isa 53:6; 2Co 5:21); whereas, now that He has "put away sin by the sacrifice of Himself," He "liveth unto God," the acquitted and accepted Surety, unchallenged and unclouded by the claims of sin.

JFB: Rom 6:11

Even as your Lord Himself.

JFB: Rom 6:11

"dead on the one hand"

JFB: Rom 6:11

(The words, "our Lord," at the close of this verse, are wanting in the best manuscripts.)

Note, (1) "Antinomianism is not only an error; it is a falsehood and a slander" [HODGE]. That "we should continue in sin that grace may abound," not only is never the deliberate sentiment of any real believer in the doctrine of Grace, but is abhorrent to every Christian mind, as a monstrous abuse of the most glorious of all truths (Rom 6:1). (2) As the death of Christ is not only the expiation of guilt, but the death of sin itself in all who are vitally united to Him; so the resurrection of Christ is the resurrection of believers, not only to acceptance with God, but to newness of life (Rom 6:2-11). (3) In the light of these two truths, let all who name the name of Christ "examine themselves whether they be in the faith."

JFB: Rom 6:12

As a Master

JFB: Rom 6:12

(The reader will observe that wherever in this section the words "Sin," "Obedience," "Righteousness," "Uncleanness," "Iniquity," are figuratively used, to represent a Master, they are here printed in capitals, to make this manifest to the eye, and so save explanation).

JFB: Rom 6:12

Sin.

JFB: Rom 6:12

"the lusts of the body," as the Greek makes evident. (The other reading, perhaps the true one, "that ye should obey the lusts thereof," comes to the same thing). The "body" is here viewed as the instrument by which all the sins of the heart become facts of the outward life, and as itself the seat of the lower appetites; and it is called "our mortal body," probably to remind us how unsuitable is this reign of sin in those who are "alive from the dead." But the reign here meant is the unchecked dominion of sin within us. Its outward acts are next referred to.

JFB: Rom 6:13

This is the great surrender.

JFB: Rom 6:13

As the fruit of this.

JFB: Rom 6:13

Till now prostituted to sin.

JFB: Rom 6:13

But what if indwelling sin should prove too strong for us? The reply is: But it will not.

JFB: Rom 6:14

As the slaves of a tyrant lord.

JFB: Rom 6:14

The force of this glorious assurance can only be felt by observing the grounds on which it rests. To be "under the law" is, first, to be under its claim to entire obedience; and so, next under its curse for the breach of these. And as all power to obey can reach the sinner only through Grace, of which the law knows nothing, it follows that to be "under the law" is, finally, to be shut up under an inability to keep it, and consequently to be the helpless slave of sin. On the other hand, to be "under grace," is to be under the glorious canopy and saving effects of that "grace which reigns through righteousness unto eternal life through Jesus Christ our Lord" (see on Rom 5:20-21). The curse of the law has been completely lifted from off them; they are made "the righteousness of God in Him"; and they are "alive unto God through Jesus Christ." So that, as when they were "under the law," Sin could not but have dominion over them, so now that they are "under grace," Sin cannot but be subdued under them. If before, Sin resistlessly triumphed, Grace will now be more than conqueror.

JFB: Rom 6:15-16

It is a dictate of common sense.

JFB: Rom 6:16

With the view of obeying him.

JFB: Rom 6:16

To whom ye yield that obedience.

JFB: Rom 6:16

That is, "issuing in death," in the awful sense of Rom 8:6, as the sinner's final condition.

JFB: Rom 6:16

That is, obedience resulting in a righteous character, as the enduring condition of the servant of new Obedience (1Jo 2:17; Joh 8:34; 2Pe 2:19; Mat 6:24).

JFB: Rom 6:17

That is, that this is a state of things now past and gone.

JFB: Rom 6:17

Rather, "whereunto ye were delivered" (Margin), or cast, as in a mould. The idea is, that the teaching to which they had heartily yielded themselves had stamped its own impress upon them.

JFB: Rom 6:18

"And being"; it is the continuation and conclusion of the preceding sentence; not a new one.

JFB: Rom 6:18

"servants to"

JFB: Rom 6:18

The case is one of emancipation from entire servitude to one Master to entire servitude to another, whose property we are (see on Rom 1:1). There is no middle state of personal independence; for which we were never made, and to which we have no claim. When we would not that God should reign over us, we were in righteous judgment "sold under Sin"; now being through grace "made free from Sin," it is only to become "servants to Righteousness," which is our true freedom.

JFB: Rom 6:19

Descending, for illustration, to the level of common affairs.

JFB: Rom 6:19

The weakness of your spiritual apprehension.

JFB: Rom 6:19

"as ye yielded," the thing being viewed as now past.

JFB: Rom 6:19

The practice of

JFB: Rom 6:19

Rather, "unto (the attainment of) sanctification," as the same word is rendered in 2Th 2:13; 1Co 1:30; 1Pe 1:2 : --that is, "Looking back upon the heartiness with which ye served Sin, and the lengths ye went to be stimulated now to like zeal and like exuberance in the service of a better Master."

JFB: Rom 6:20

"were servants"

JFB: Rom 6:20

Rather, "in respect of"

JFB: Rom 6:20

Difficulties have been made about this clause where none exist. The import of it seems clearly to be this:--"Since no servant can serve two masters, much less where their interests come into deadly collision, and each demands the whole man, so, while ye were in the service of Sin ye were in no proper sense the servants of Righteousness, and never did it one act of real service: whatever might be your conviction of the claims of Righteousness, your real services were all and always given to Sin: Thus had ye full proof of the nature and advantages of Sin's service." The searching question with which this is followed up, shows that this is the meaning.

Clarke: Rom 6:1

Shall we continue in sin - It is very likely that these were the words of a believing Gentile, who - having as yet received but little instruction, for he is but just brought out of his heathen state to believe in Christ Jesus - might imagine, from the manner in which God had magnified his mercy, in blotting out his sin on his simply believing on Christ, that, supposing he even gave way to the evil propensities of his own heart, his transgressions could do him no hurt now that he was in the favor of God. And we need not wonder that a Gentile, just emerging from the deepest darkness, might entertain such thoughts as these; when we find that eighteen centuries after this, persons have appeared in the most Christian countries of Europe, not merely asking such a question, but defending the doctrine with all their might; and asserting in the most unqualified manner, "that believers were under no obligation to keep the moral law of God; that Christ had kept it for them; that his keeping it was imputed to them; and that God, who had exacted it from Him, who was their surety and representative, would not exact it from them, forasmuch as it would be injustice to require two payments for one debt."These are the Antinomians who once flourished in this land, and whose race is not yet utterly extinct.

Clarke: Rom 6:2

God forbid - Μη γενοιτο, Let it not be; by no means; far from it; let not such a thing be mentioned! - Any of these is the meaning of the Greek phrase, which is a strong expression of surprise and disapprobation: and is not properly rendered by our God forbid! for, though this may express the same thing, yet it is not proper to make the sacred Name So familiar on such occasions

Clarke: Rom 6:2

How shall we, that are dead to sin - The phraseology of this verse is common among Hebrews, Greeks, and Latins. To Die to a thing or person, is to have nothing to do with it or him; to be totally separated from them: and to live to a thing or person is to be wholly given up to them; to have the most intimate connection with them. So Plautus, Clitell. iii. 1, 16: Nihil mecum tibi, Mortuus Tibi Sum . I have nothing to do with thee; I am Dead to thee. Persa, i. 1, 20: Mihi quidem tu jam Mortuus Eras, quia te non visitavi . Thou wast Dead to me because I visited thee not. So Aelian, Var. Hist. iii. 13: Ὁτι φιλοινοτατον εθνος το των Ταπυρων, τοσουτον, ὡστε ζῃν αυτους εν οινῳ, και το πλειστον του βιου εν τῃ προς αυτον ὁμιλιᾳ καταναλισκειν· "The Tapyrians are such lovers of wine, that they Live in wine; and the principal part of their Life is Devoted to it."They live to wine; they are insatiable drunkards. See more examples in Wetstein and Rosenmuller.

Clarke: Rom 6:3

Know ye not, etc. - Every man who believes the Christian religion, and receives baptism as the proof that he believes it, and has taken up the profession of it, is bound thereby to a life of righteousness. To be baptized into Christ, is to receive the doctrine of Christ crucified, and to receive baptism as a proof of the genuineness of that faith, and the obligation to live according to its precepts

Clarke: Rom 6:3

Baptized into his death? - That, as Jesus Christ in his crucifixion died completely, so that no spark of the natural or animal life remained in his body, so those who profess his religion should be so completely separated and saved from sin, that they have no more connection with it, nor any more influence from it, than a dead man has with or from his departed spirit.

Clarke: Rom 6:4

We are buried with him by baptism into death - It is probable that the apostle here alludes to the mode of administering baptism by immersion, the whole body being put under the water, which seemed to say, the man is drowned, is dead; and, when he came up out of the water, he seemed to have a resurrection to life; the man is risen again; he is alive! He was, therefore, supposed to throw off his old Gentile state as he threw off his clothes, and to assume a new character, as the baptized generally put on new or fresh garments. I say it is probable that the apostle alludes to this mode of immersion; but it is not absolutely certain that he does so, as some do imagine; for, in the next verse, our being incorporated into Christ by baptism is also denoted by our being planted, or rather, grafted together in the likeness of his death; and Noah’ s ark floating upon the water, and sprinkled by the rain from heaven, is a figure corresponding to baptism, 1Pe 3:20, 1Pe 3:21; but neither of these gives us the same idea of the outward form as burying. We must be careful, therefore, not to lay too much stress on such circumstances. Drowning among the ancients was considered the most noble kind of death; some think that the apostle may allude to this. The grand point is, that this baptism represents our death to sin, and our obligation to walk in newness of life: without which, of what use can it or any other rite be

Clarke: Rom 6:4

Raised up from the dead by the glory of the Father - From this we learn, that as it required the glory of the Father, that is, his glorious energy, to raise up from the grave the dead body of Christ, so it requires the same glorious energy to quicken the dead soul of a sinner, and enable him to walk in newness of life.

Clarke: Rom 6:5

For if we have been planted together - Συμφυτοι γεγοναμεν . Dr. Taylor observes, that our translation does not completely express the apostle’ s meaning. Τα συμφυτα are such plants as grow, the one upon and in the other, deriving sap and nourishment from it, as the mistletoe upon the oak, or the scion upon the stock in which it is grafted. He would therefore translate the words: For if we have been growers together with Christ in the likeness of his death, (or in that which is like his death), we shall be also growers together with him in the likeness of his resurrection; or in that which is like his resurrection. He reckons it a beautiful metaphor, taken from grafting, or making the scion grow together with a new stock

But if we take the word planted in its usual sense, we shall find it to be a metaphor as beautiful and as expressive as the former. When the seed or plant is inserted in the ground, it derives from that ground all its nourishment, and all those juices by which it becomes developed; by which it increases in size, grows firm, strong, and vigorous; and puts forth its leaves, blossoms, and fruit. The death of Jesus Christ is represented as the cause whence his fruitfulness, as the author of eternal salvation to mankind is derived; and genuine believers in him are represented as being planted in his death, and growing out of it; deriving their growth, vigor, firmness, beauty, and fruitfulness from it. In a word, it is by his death that Jesus Christ redeems a lost world; and it is from that vicarious death that believers derive that pardon and holiness which makes them so happy in themselves, and so useful to others. This sacrificial death is the soil in which they are planted; and from which they derive their life, fruitfulness, and their final glory.

Clarke: Rom 6:6

Our old man is crucified with him - This seems to be a farther extension of the same metaphor. When a seed is planted in the earth, it appears as if the whole body of it perished. All seeds, as they are commonly termed, are composed of two parts; the germ, which contains the rudiments of the future plant; and the lobes, or body of the seed, which by their decomposition in the ground, become the first nourishment to the extremely fine and delicate roots of the embryo plant, and support it till it is capable of deriving grosser nourishment from the common soil. The body dies that the germ may live. Parables cannot go on all fours; and in metaphors or figures, there is always some one (or more) remarkable property by which the doctrine intended is illustrated. To apply this to the purpose in hand: how is the principle of life which Jesus Christ has implanted in us to be brought into full effect, vigor, and usefulness? By the destruction of the body of sin, our old man, our wicked, corrupt, and fleshly self, is to be crucified; to be as truly slain as Christ was crucified; that our souls may as truly be raised from a death of sin to a life of righteousness, as the body of Christ was raised from the grave, and afterwards ascended to the right hand of God. But how does this part of the metaphor apply to Jesus Christ? Plainly and forcibly. Jesus Christ took on him a body; a body in the likeness of sinful flesh, Rom 8:3; and gave up that body to death; through which death alone an atonement was made for sin, and the way laid open for the vivifying Spirit, to have the fullest access to, and the most powerful operation in, the human heart. Here, the body of Christ dies that he may be a quickening Spirit to mankind. Our body of sin is destroyed by this quickening Spirit, that henceforth we should live unto Him who died and rose again. Thus the metaphor, in all its leading senses, is complete, and applies most forcibly to the subject in question. We find that παλαιος ανθρωπος, the old man, used here, and in Eph 4:22, and Col 3:9, is the same as the flesh with its affections and lusts, Gal 5:24; and the body of the sins of the flesh, Col 2:11; and the very same which the Jewish writers term אדם הקדמוני, Adam hakkadmoni , the old Adam; and which they interpret by יצר הרע yetsar hara , "evil concupiscence,"the same which we mean by indwelling sin, or the infection of our nature, in consequence of the fall. From all which we may learn that the design of God is to counterwork and destroy the very spirit and soul of sin, that we shall no longer serve it, δουλευειν, no longer be its slaves. Nor shall it any more be capable of performing its essential functions than a dead body can perform the functions of natural life.

Clarke: Rom 6:7

He that is dead is freed from sin - Δεδικαιωται, literally, is justified from sin; or, is freed or delivered from it. Does not this simply mean, that the man who has received Christ Jesus by faith, and has been, through believing, made a partaker of the Holy Spirit, has had his old man, all his evil propensities destroyed; so that he is not only justified freely from all sin, but wholly sanctified unto God? The context shows that this is the meaning. Every instance of violence is done to the whole scope and design of the apostle, by the opinion, that "this text is a proof that believers are not fully saved from sin in this life, because only he that is dead is freed from sin."Then death is his justifier and deliverer! Base and abominable insinuation, highly derogatory to the glory of Christ! Dr. Dodd, in his note on the preceding verse, after some inefficient criticism on the word καταργηθῃ, destroyed, which, he thinks, should be rendered enervated, has the following most unevangelical sentiment: "The body of sin in believers is, indeed, an enfeebled, conquered, and deposed tyrant, and the stroke of death finishes its destruction."So then, the death of Christ and the influences of the Holy Spirit were only sufficient to depose and enfeeble the tyrant sin; but Our death must come in to effect his total destruction! Thus our death is, at least partially, our Savior; and thus, that which was an effect of sin (for sin entered into the world, and death by sin) becomes the means of finally destroying it! That is, the effect of a cause can become so powerful, as to react upon that cause and produce its annihilation! The divinity and philosophy of this sentiment are equally absurd. It is the blood of Christ alone that cleanses from all unrighteousness; and the sanctification of a believer is no more dependent on death than his justification. If it he said, "that believers do not cease from sin till they die;"I have only to say, they are such believers as do not make a proper use of their faith; and what can be said more of the whole herd of transgressors and infidels? They cease to sin, when they cease to breathe. If the Christian religion bring no other privileges than this to its upright followers, well may we ask, wherein doth the wise man differ from the fool, for they have both one end? But the whole Gospel teaches a contrary doctrine.

Clarke: Rom 6:8

Now if we be dead with Christ - According to what is stated in the preceding verses. See particularly on the 5th verse (Rom 6:5 (note)).

Clarke: Rom 6:9

Christ being raised from the dead dieth no more - So we, believing in Christ Jesus, and having a death unto sin, and a life unto righteousness, should sin no more. If we be risen indeed with Christ, we should seek the things above, and set our affections on things above, and not on the earth. The man who walks in humble, loving obedience, to an indwelling Christ, sin has no more dominion over his soul than death has over the immortal and glorified body of his Redeemer.

Clarke: Rom 6:10

He died unto sin once - On this clause Rosenmuller speaks thus: " Τῃ ἁμαρτιᾳ απεθανεν εφαπαξ· propter peccatum mortuus est semel, et quidem misera morte . Τῃ ἁμαρτιᾳ , i.e. ὑπερ της ἁμαρτιας, ad expianda peccata; res ipsa docet aliter homines αποθνησκειν τῃ ἁμαρτιᾳ, aliter Christum: amat Paulus parallelismum, in quo interpretando multa cautione opus est .""He died unto sin once: i.e. he died on account of sin, and truly a miserable death. Τῃ ἁμαρτιᾳ, is the same as ὑπερ της ἁμαρτιας, for the expiation of sin. Common sense teaches us that men die to sin in one sense; Christ in another: St. Paul loves parallelisms, in the interpretation of which there is need of much caution."From the whole scope of the apostle’ s discourse it is plain that he considers the death of Christ as a death or sacrifice for sin; a sin-offering: in this sense no man has ever died for sin, or ever can die.

Clarke: Rom 6:11

Reckon ye also yourselves to be dead - Die as truly unto sin, as he died for sin. Live as truly unto God, as he lives with God. This seems to be the spirit of the apostle’ s meaning.

Clarke: Rom 6:12

Let not sin therefore reign - This is a prosopopoeia, or personification. Sin is represented as a king, ruler, or tyrant, who has the desires of the mind and the members of the body under his control so that by influencing the passions he governs the body. Do not let sin reign, do not let him work; that is, let him have no place, no being in your souls; because, wherever he is he governs, less or more: and indeed sin is not sin without this. How is sin known? By evil influences in the mind, and evil acts in the life. But do not these influences and these acts prove his dominion? Certainly, the very existence of an evil thought to which passion or appetite attaches itself, is a proof that there sin has dominion; for without dominion such passions could not be excited. Wherever sin is felt, there sin has dominion; for sin is sin only as it works in action or passion against God. Sin cannot be a quiescent thing: if it do not work it does not exist

Clarke: Rom 6:12

That ye should obey it in the lusts thereof - Αυτῃ εν ταις επιθυμιαις αυτου . This clause is wanting in the most ancient and reputable MSS. and in the principal versions. Griesbach has left it out of his text; and Professor White says, Certissime delenda : "These words should certainly he expunged"they are not necessary to the apostle’ s argument; it was enough to say, Let not sin reign in your mortal bodies, that ye should obey it. If it be there it will reign there; and its reign supposes, necessarily, the subjection of that in which it reigns. A king reigns when his laws are enforced, and the people obey them. When there is no executive government there is no reign. There may be a royal shadow there, but there is no king.

Clarke: Rom 6:13

Neither yield ye your members - Do not yield to temptation. It is no sin to be tempted, the sin lies in yielding. While the sin exists only in Satan’ s solicitation, it is the devil’ s sin, not ours: when we yield, we make the devil’ s sin our own: then we Enter Into temptation. Resist the devil, and he will flee from you. Satan himself cannot force you to sin: till he wins over your will, he cannot bring you into subjection. You may be tempted; but yield not to the temptation

Clarke: Rom 6:13

Yield yourselves unto God - Let God have your wills; keep them ever on his side; there they are safe, and there they will be active. Satan cannot force the will, and God will not. Indeed it would cease to be will were it forced by either: it is essential to its being that it be free

Clarke: Rom 6:13

And your members as instruments, etc. - Let soul and body be employed in the service of your Maker; let him have your hearts; and with them, your heads, your hands, your feet. Think and devise what is pure; speak what is true, and to the use of edifying; work that which is just and good; and walk steadily in the way that leads to everlasting felicity. Be holy within and holy without.

Clarke: Rom 6:14

Sin shall not have dominion over you - God delivers you from it; and if you again become subject to it, it will be the effect of your own choice or negligence

Clarke: Rom 6:14

Ye are not under the law - That law which exacts obedience, without giving power to obey; that condemns every transgression and every unholy thought without providing for the extirpation of evil or the pardon of sin

Clarke: Rom 6:14

But under grace - Ye are under the merciful and beneficent dispensation of the Gospel, that, although it requires the strictest conformity to the will of God, affords sufficient power to be thus conformed; and, in the death of Christ, has provided pardon for all that is past, and grace to help in every time of need.

Clarke: Rom 6:15

Shall we sin because we are not under the law - Shall we abuse our high and holy calling because we are not under that law which makes no provision for pardon, but are under that Gospel which has opened the fountain to wash away all sin and defilement? Shall we sin because grace abounds? Shall we do evil that good may come of it? This be far from us!

Clarke: Rom 6:16

To whom ye yield yourselves - Can you suppose that you should continue to be the servants of Christ if ye give way to sin? Is he not the master who exacts the service, and to whom the service is performed? Sin is the service of Satan; righteousness the service of Christ. If ye sin ye are the servants of Satan, and not the servants of God

The word δουλος, which we translate servant, properly signifies slave; and a slave among the Greeks and Romans was considered as his master’ s property, and he might dispose of him as he pleased. Under a bad master, the lot of the slave was most oppressive and dreadful; his ease and comfort were never consulted; he was treated worse than a beast; and, in many cases, his life hung on the mere caprice of the master. This state is the state of every poor, miserable sinner; he is the slave of Satan, and his own evil lusts and appetites are his most cruel task-masters. The same word is applied to the servants of Christ, the more forcibly to show that they are their Master’ s property; and that, as he is infinitely good and benevolent, therefore his service must be perfect freedom. Indeed, he exacts no obedience from them which he does not turn to their eternal advantage; for this master has no self-interest to secure. See on Rom 1:1 (note).

Clarke: Rom 6:17

But God be thanked, that ye were the servants of sin - This verse should be read thus: But thanks be to God that, although ye were the servants of sin, nevertheless ye have obeyed from the heart that form of doctrine that was delivered unto you; or, that mould of teaching into which ye were cast. The apostle does not thank God that they were sinners; but that, although they were such, they had now received and obeyed the Gospel. The Hebrew phrase, Isa 12:1, is exactly the same as that of the apostle here: In that day thou shalt say, I will praise thee, for thou wast angry with me: that is, although thou wast angry with me, thou hast turned away thy wrath, etc

Clarke: Rom 6:17

That form of doctrine - Τυπον διδαχης ; here Christianity is represented under the notion of a mould, or die, into which they were cast, and from which they took the impression of its excellence. The figure upon this die is the image of God, righteousness and true holiness, which was stamped on their souls in believing the Gospel and receiving the Holy Ghost. The words εις ὁν παρεδοθητε τυπον refer to the melting of metal; which, when it is liquefied, is cast into the mould, that it may receive the impression that is sunk or cut in the mould; and therefore the words may be literally translated, into which mould of doctrine ye have been cast. They were melted down under the preaching of the word, and then were capable of receiving the stamp of its purity.

Clarke: Rom 6:18

Being then made free from sin - Ελευθερωθεντες is a term that refers to the manumission of a slave. They were redeemed from the slavery of sin, and became the servants of righteousness. Here is another prosopopoeia: both sin and righteousness are personified: sin can enjoin no good and profitable work; righteousness can require none that is unjust or injurious.

Clarke: Rom 6:19

I speak after the manner of men - This phrase is often used by the Greek writers to signify what was easy to be comprehended; what was ad captum vulgi , level with common understandings, delivered in a popular style; what was different from the high flights of the poets, and the studied sublime obscurity of the philosophers

Clarke: Rom 6:19

Because of the infirmity of your flesh - As if he had said: I make use of metaphors and figures connected with well-known natural things; with your trades and situation in life; because of your inexperience in heavenly things, of which ye are only just beginning to know the nature and the names

Clarke: Rom 6:19

Servants to uncleanness, etc. - These different expressions show how deeply immersed in and enslaved by sin these Gentiles were before their conversion to Christianity. Several of the particulars are given in the first chapter of this epistle.

Clarke: Rom 6:20

Ye were free from righteousness - These two servitudes are incompatible; if we cannot serve God and Mammon, surely we cannot serve Christ and Satan. We must be either sinners or saints; God’ s servants or the devil’ s slaves. It cannot be as a good mistaken man has endeavored to sing: -

"To good and evil equal bent

I’ m both a devil and a saint.

I know not whether it be possible to paint the utter prevalence of sin in stronger colors than the apostle does here, by saying they were Free from righteousness. It seems tantamount to that expression in Genesis, Gen 6:5, where, speaking of the total degeneracy of the human race, the writer says, Every imagination of the thoughts of his heart was only evil continually. They were all corrupt; they were altogether abominable: there was none that did good; no, not one.

Calvin: Rom 6:1

1.What then shall we say? Throughout this chapter the Apostle proves, that they who imagine that gratuitous righteousness is given us by him, apart from newness of life, shamefully rend Christ asunder: nay, he goes further, and refers to this objection, — that there seems in this case to be an opportunity for the display of grace, if men continued fixed in sin. We indeed know that nothing is more natural than that the flesh should indulge itself under any excuse, and also that Satan should invent all kinds of slander, in order to discredit the doctrine of grace; which to him is by no means difficult. For since everything that is announced concerning Christ seems very paradoxical to human judgment, it ought not to be deemed a new thing, that the flesh, hearing of justification by faith, should so often strike, as it were, against so many stumbling-stones. Let us, however, go on in our course; nor let Christ be suppressed, because he is to many a stone of offense, and a rock of stumbling; for as he is for ruin to the ungodly, so he is to the godly for a resurrection. We ought, at the same time, ever to obviate unreasonable questions, lest the Christian faith should appear to contain anything absurd.

The Apostle now takes notice of that most common objection against the preaching of divine grace, which is this, — “That if it be true, that the more bountifully and abundantly will the grace of God aid us, the more completely we are overwhelmed with the mass of sin; then nothing is better for us than to be sunk into the depth of sin, and often to provoke God’s wrath with new offenses; for then at length we shall find more abounding grace; than which nothing better can be desired.” The refutation of this we shall here after meet with.

Calvin: Rom 6:2

2.By no means To some the Apostle seems to have only intended indignantly to reprove a madness so outrageous; but it appears from other places that he commonly used an answer of this kind, even while carrying on a long argument; as indeed he does here, for he proceeds carefully to disprove the propounded slander. He, however, first rejects it by an indignant negative, in order to impress it on the minds of his readers, that nothing can be more inconsistent than that the grace of Christ, the repairer of our righteousness, should nourish our vices.

===Who have died to sin, === etc. An argument derived from what is of an opposite character. “He who sins certainly lives to sin; we have died to sin through the grace of Christ; then it is false, that what abolishes sin gives vigor to it.” The state of the case is really this, — that the faithful are never reconciled to God without the gift of regeneration; nay, we are for this end justified, — that we may afterwards serve God in holiness of life. Christ indeed does not cleanse us by his blood, nor render God propitious to us by his expiation, in any other way than by making us partakers of his Spirit, who renews us to a holy life. It would then be a most strange inversion of the work of God were sin to gather strength on account of the grace which is offered to us in Christ; for medicine is not a feeder of the disease, which it destroys. ¹⁸³ We must further bear in mind, what I have already referred to — that Paul does not state here what God finds us to be, when he calls us to an union with his Son, but what it behoves us to be, after he has had mercy on us, and has freely adopted us; for by an adverb, denoting a future time, he shows what kind of change ought to follow righteousness.

Calvin: Rom 6:3

3.Know ye not, etc. What he intimated in the last verse — that Christ destroys sin in his people, he proves here by mentioning the effect of baptism, by which we are initiated into his faith; for it is beyond any question, that we put on Christ in baptism, and that we are baptized for this end — that we may be one with him. But Paul takes up another principle — that we are then really united to the body of Christ, when his death brings forth in us its fruit; yea, he teaches us, that this fellowship as to death is what is to be mainly regarded in baptism; for not washing alone is set forth in it, but also the putting to death and the dying of the old man. It is hence evident, that when we become partakers of the grace of Christ, immediately the efficacy of his death appears. But the benefit of this fellowship as to the death of Christ is described in what follows. ¹⁸⁴

Calvin: Rom 6:4

4.We have then been buried with him, === etc. He now begins to indicate the object of our having been baptized into the death of Christ, though he does not yet completely unfold it; and the object is — that we, being dead to ourselves, may become new creatures. He rightly makes a transition from a fellowship in death to a fellowship in life; for these two things are connected together by an indissoluble knot — that the old man is destroyed by the death of Christ, and that his resurrection brings righteousness, and renders us new creatures. And surely, since Christ has been given to us for life, to what purpose is it that we die with him except that we may rise to a better life? And hence for no other reason does he slay what is mortal in us, but that he may give us life again.

Let us know, that the Apostle does not simply exhort us to imitate Christ, as though he had said that the death of Christ is a pattern which all Christians are to follow; for no doubt he ascends higher, as he announces a doctrine, with which he connects, as it is evident, an exhortation; and his doctrine is this — that the death of Christ is efficacious to destroy and demolish the depravity of our flesh, and his resurrection, to effect the renovation of a better nature, and that by baptism we are admitted into a participation of this grace. This foundation being laid, Christians may very suitably be exhorted to strive to respond to their calling. Farther, it is not to the point to say, that this power is not apparent in all the baptized; for Paul, according to his usual manner, where he speaks of the faithful, connects the reality and the effect with the outward sign; for we know that whatever the Lord offers by the visible symbol is confirmed and ratified by their faith. In short, he teaches what is the real character of baptism when rightly received. So he testifies to the Galatians, that all who have been baptized into Christ, have put on Christ. (Gal 3:27.) Thus indeed must we speak, as long as the institution of the Lord and the faith of the godly unite together; for we never have naked and empty symbols, except when our ingratitude and wickedness hinder the working of divine beneficence. ¹⁸⁵

===By the glory of the Father, that is, by that illustrious power by which he exhibited himself as really glorious, and as it were manifested the greatness of his glory. Thus often is the power of God, which was exercised in the resurrection of Christ, set forth in Scripture in sublime terms, and not without reason; for it is of great importance, that by so explicit a record of the ineffable power of God, not only faith in the last resurrection, which far exceeds the perception of the flesh, but also as to other benefits which we receive from the resurrection of Christ, should be highly commended to us. ¹⁸⁶

Calvin: Rom 6:5

5.For if we have been ingrafted, etc. He strengthens in plainer words the argument he has already stated; for the similitude which he mentions leaves now nothing doubtful, inasmuch as grafting designates not only a conformity of example, but a secret union, by which we are joined to him; so that he, reviving us by his Spirit, transfers his own virtue to us. Hence as the graft has the same life or death in common with the tree into which it is ingrafted, so it is reasonable that we should be partakers of the life no less than of the death of Christ; for if we are ingrafted according to the likeness of Christ’s death, which was not without a resurrection, then our death shall not be without a resurrection. But the words admit of a twofold explanation, — either that we are ingrafted in Christ into the likeness of his death, or, that we are simply ingrafted in its likeness. The first reading would require the Greek dative ὁμοιώματι, to be understood as pointing out the manner; nor do I deny but that it has a fuller meaning: but as the other harmonizes more with simplicity of expression, I have preferred it; though it signifies but little, as both come to the same meaning. [Chrysostom] thought that Paul used the expression, “likeness of death,” for death, as he says in another place, “being made in the likeness of men.” But it seems to me that there is something more significant in the expression; for it not only serves to intimate a resurrection, but it seems also to indicate this — that we die not like Christ a natural death, but that there is a similarity between our and his death; for as he by death died in the flesh, which he had assumed from us, so we also die in ourselves, that we may live in him. It is not then the same, but a similar death; for we are to notice the connection between the death of our present life and spiritual renovation.

Ingrafted, etc. There is great force in this word, and it clearly shows, that the Apostle does not exhort, but rather teach us what benefit we derive from Christ; for he requires nothing from us, which is to be done by our attention and diligence, but speaks of the grafting made by the hand of God. But there is no reason why you should seek to apply the metaphor or comparison in every particular; for between the grafting of trees, and this which is spiritual, a disparity will soon meet us: in the former the graft draws its aliment from the root, but retains its own nature in the fruit; but in the latter not only we derive the vigor and nourishment of life from Christ, but we also pass from our own to his nature. The Apostle, however, meant to express nothing else but the efficacy of the death of Christ, which manifests itself in putting to death our flesh, and also the efficacy of his resurrection, in renewing within us a spiritual nature. ¹⁸⁷

Calvin: Rom 6:6

6.That our old man, etc. The old man, as the Old Testament is so called with reference to the New; for he begins to be old, when he is by degrees destroyed by a commencing regeneration. But what he means is the whole nature which we bring from the womb, and which is so incapable of the kingdom of God, that it must so far die as we are renewed to real life. This old man, he says, is fastened to the cross of Christ, for by its power he is slain: and he expressly referred to the cross, that he might more distinctly show, that we cannot be otherwise put to death than by partaking of his death. For I do not agree with those who think that he used the word crucified, rather than dead, because he still lives, and is in some respects vigorous. It is indeed a correct sentiment, but not suitable to this passage. The body of sin, which he afterwards mentions, does not mean flesh and bones, but the corrupted mass; for man, left to his own nature, is a mass made up of sin. ¹⁸⁸

He points out the end for which this destruction is effected, when he says, so that we may no longer serve sin. It hence follows, that as long as we are children of Adam, and nothing more than men, we are in bondage to sin, that we can do nothing else but sin; but that being grafted in Christ, we are delivered from this miserable thraldom; not that we immediately cease entirely to sin, but that we become at last victorious in the contest.

Calvin: Rom 6:7

7.For he who has died, etc. This is an argument derived from what belongs to death or from its effect. For if death destroys all the actions of life, we who have died to sin ought to cease from those actions which it exercised during its life. Take justified for freed or reclaimed from bondage; for as he is freed from the bond of a charge, who is absolved by the sentence of a judge; so death, by freeing us from this life, sets us free from all its functions. ¹⁸⁹

But though among men there is found no such example, there is yet no reason why you should think, that what is said here is a vain speculation, or despond in your minds, because you find not yourselves to be of the number of those who have wholly crucified the flesh; for this work of God is not completed in the day in which it is begun in us; but it gradually goes on, and by daily advances is brought by degrees to its end. So then take this as the sum of the whole, — “If thou art a Christian, there must appear in thee an evidence of a fellowship as to the death of Christ; the fruit of which is, that thy flesh is crucified together with all its lusts; but this fellowship is not to be considered as not existing, because thou findest that the relics of the flesh still live in thee; but its increase ought to be diligently labored for, until thou arrivest at the goal.” It is indeed well with us, if our flesh is continually mortified; nor is it a small attainment, when the reigning power, being taken away from it, is wielded by the Holy Spirit. There is another fellowship as to the death of Christ, of which the Apostle often speaks, as he does in 2Co 4:0, that is, the bearing of the cross, which is followed by a joint-participation also of eternal life.

Calvin: Rom 6:8

8.But if we have died, etc. He repeats this for no other end but that he might subjoin the explanation which follows, that Christ, having once risen, dies no more. And hereby he teaches us that newness of life is to be pursued by Christians as long as they live; for since they ought to represent in themselves an image of Christ, both by crucifying the flesh and by a spiritual life, it is necessary that the former should be done once for all, and that the latter should be carried on continually: not that the flesh, as we have already said, dies in us in a moment, but that we ought not to retrograde in the work of crucifying it. For if we roll again in our own filth, we deny Christ; of whom we cannot be the participators except through newness of life, inasmuch as he lives an incorruptible life.

Calvin: Rom 6:9

9.=== Death no more rules over him, === etc. He seems to imply that death once ruled over Christ; and indeed when he gave himself up to death for us, he in a manner surrendered and subjected himself to its power; it was however in such a way that it was impossible that he should be kept bound by its pangs, so as to succumb to or to be swallowed up by them. He, therefore, by submitting to its dominion, as it were, for a moment, destroyed it for ever. Yet, to speak more simply, the dominion of death is to be referred to the state of death voluntarily undergone, which the resurrection terminated. The meaning is, that Christ, who now vivifies the faithful by his Spirit, or breathes his own life into them by his secret power from heaven, was freed from the dominion of death when he arose, that by virtue of the same dominion he might render free all his people.

Calvin: Rom 6:10

10.He died once to sin, === etc. What he had said — that we, according to the example of Christ, are for ever freed from the yoke of death, he now applies to his present purpose, and that is this — that we are no more subject to the tyranny of sin, and this he proves from the designed object of Christ’s death; for he died that he might destroy sin.

But we must observe what is suitable to Christ in this form of expression; for he is not said to die to sin, so as to cease from it, as the words must be taken when applied to us, but that he underwent death on account of sin, that having made himself ἀντίλυτρον, a ransom, he might annihilate the power and dominion of sin. ¹⁹⁰ And he says that he died once, not only because he has by having obtained eternal redemption by one offering, and by having made an expiation for sin by his blood, sanctified the faithful for ever; but also in order that a mutual likeness may exist between us. For though spiritual death makes continual advances in us, we are yet said properly to die only once, that is, when Christ, reconciling us by his blood to the Father, regenerates us at the same time by the power of his Spirit.

===But that he lives, etc. Whether you add with or in God, it comes to the same meaning; for he shows that Christ lives a life subject to no mortality in the immortal and incorruptible kingdom of God; a type of which ought to appear in the regeneration of the godly. We must here remember the particle of likeness, so; for he says not that we shall now live in heaven, as Christ lives there; but he makes the new life, which after regeneration we live on earth, similar to his celestial life. When he says that we ought to die to sin, according to his example, we are not to suppose it to be the same kind of death; for we die to sin, when sin dies in us, but it was otherwise with Christ; by dying it was that he conquered sin. But he had just said before, that we believe that we shall have life in common with him, he fully shows by the word believing that he speaks of the grace of Christ: for if he only reminded us of a duty, his mode of speaking would have been this, “Since we die with Christ, we ought also to live with him.” But the word believing denotes that he treats here of doctrine which is based on the promises; as though he had said, that the faithful ought to feel assured that they are through the kindness of Christ dead as to the flesh, and that the same Christ will preserve them in newness of life to the end. But the future time of the verb live, refers not to the last resurrection, but simply denotes the continued course of a new life, as long as we peregrinate on the earth.

Calvin: Rom 6:11

11.So count ye also yourselves, etc. Now is added a definition of that analogy to which I have referred. For having stated that Christ once died to sin and lives for ever to God, he now, applying both to us, reminds us how we now die while living, that is, when we renounce sin. But he omits not the other part, that is, how we are to live after having by faith received the grace of Christ: for though the mortifying of the flesh is only begun in us, yet the life of sin is destroyed, so that afterwards spiritual newness, which is divine, continues perpetually. For except Christ were to slay sin in us at once to the end, his grace would by no means be sure and durable.

The meaning, then, of the words may be thus expressed, “Take this view of your case, — that as Christ once died for the purpose of destroying sin, so you have once died, that in future you may cease from sin; yea, you must daily proceed with that work of mortifying, which is begun in you, till sin be wholly destroyed: as Christ is raised to an incorruptible life, so you are regenerated by the grace of God, that you may lead a life of holiness and righteousness, inasmuch as the power of the Holy Spirit, by which ye have been renewed, is eternal, and shall ever continue the same.” But I prefer to retain the words of Paul, in Christ Jesus, rather than to translate with [Erasmus], through Christ Jesus; for thus the grafting, which makes us one with Christ, is better expressed.

Calvin: Rom 6:12

12.Let not sin then, etc. He now begins with exhortation, which naturally arises from the doctrine which he had delivered respecting our fellowship with Christ. Though sin dwells in us, it is inconsistent that it should be so vigorous as to exercise its reigning power; for the power of sanctification ought to be superior to it, so that our life may testify that we are really the members of Christ. I have already reminded you that the word body is not to be taken for flesh, and skin, and bones, but, so to speak, for the whole of what man is. ¹⁹¹ This may undoubtedly be inferred from the passage; for the other clause, which he immediately subjoins respecting the members of the body, includes the soul also: and thus in a disparaging manner does Paul designate earthly man, for owing to the corruption of our nature we aspire to nothing worthy of our original. So also does God say in Gen 6:3; where he complains that man was become flesh like the brute animals, and thus allows him nothing but what is earthly. To the same purpose is the declaration of Christ, “What is born of the flesh is flesh.” (Joh 3:6.) But if any makes this objection — that the case with the soul is different; to this the ready answer is — that in our present degenerate state our souls are fixed to the earth, and so enslaved to our bodies, that they have fallen from their own superiority. In a word, the nature of man is said to be corporeal, because he is destitute of celestial grace, and is only a sort of empty shadow or image. We may add, that the body, by way of contempt, is said by Paul to be mortal, and this to teach us, that the whole nature of man tends to death and ruin. Still further, he gives the name of sin to the original depravity which dwells in our hearts, and which leads us to sin, and from which indeed all evil deeds and abominations stream forth. In the middle, between sin and us, he places lusts, as the former has the office of a king, while lusts are its edicts and commands.

Calvin: Rom 6:13

13.Nor present your members, etc. When once sin has obtained dominion in our soul, all our faculties are continually applied to its service. He therefore describes here the reign of sin by what follows it, that he might more clearly show what must be done by us, if we would shake off its yoke. But he borrows a similitude from the military office, when he calls our members weapons or arms ( arma ); ¹⁹² as though he said, “As the soldier has ever his arms ready, that he may use them whenever he is ordered by his general, and as he never uses them but at his command; so Christians ought to regard all their faculties to be the weapons of the spiritual warfare: if then they employ any of their members in the indulgence of depravity, they are in the service of sin. But they have made the oath of soldiers to God and to Christ, and by this they are held bound: it hence behoves them to be far away from any intercourse with the camps of sin.” — Those may also here see by what right they proudly lay claim to the Christian name, who have all their members, as though they were the prostitutes of Satan, prepared to commit every kind of abomination.

On the other hand, he now bids us to present ourselves wholly to God, so that restraining our minds and hearts from all wanderings into which the lusts of the flesh may draw us, we may regard the will of God alone, being ready to receive his commands, and prepared to execute his orders; and that our members also may be devoted and consecrated to his will, so that all the faculties both of our souls and of our bodies may aspire after nothing but his glory. The reason for this is also added — that the Lord, having destroyed our former life, has not in vain created us for another, which ought to be accompanied with suitable actions.

Calvin: Rom 6:14

14.=== For sin shall not rule over you, === etc. It is not necessary to continue long in repeating and confuting expositions, which have little or no appearance of truth. There is one which has more probability in its favor than the rest, and it is this — that by law we are to understand the letter of the law, which cannot renovate the soul, and by grace, the grace of the Spirit, by which we are freed from depraved lusts. But this I do not wholly approve of; for if we take this meaning, what is the object of the question which immediately follows, “Shall we sin because we are not under the law?” Certainly the Apostle would never have put this question, had he not understood, that we are freed from the strictness of the law, so that God no more deals with us according to the high demands of justice. There is then no doubt but that he meant here to indicate some freedom from the very law of God. But laying aside controversy, I will briefly explain my view.

It seems to me, that there is here especially a consolation offered, by which the faithful are to be strengthened, lest they should faint in their efforts after holiness, through a consciousness of their own weakness. He had exhorted them to devote all their faculties to the service of righteousness; but as they carry about them the relics of the flesh, they cannot do otherwise than walk somewhat lamely. Hence, lest being broken down by a consciousness of their infirmity they should despond, he seasonably comes to their aid, by interposing a consolation, derived from this circumstance — that their works are not now tested by the strict rule of the law, but that God, remitting their impurity, does kindly and mercifully accept them. The yoke of the law cannot do otherwise than tear and bruise those who carry it. It hence follows, that the faithful must flee to Christ, and implore him to be the defender of their freedom: and as such he exhibits himself; for he underwent the bondage of the law, to which he was himself no debtor, for this end — that he might, as the Apostle says, redeem those who were under the law.

Hence, not to be under the law means, not only that we are not under the letter which prescribes what involves us in guilt, as we are not able to perform it, but also that we are no longer subject to the law, as requiring perfect righteousness, and pronouncing death on all who deviate from it in any part. In like manner, by the word grace, we are to understand both parts of redemption — the remission of sins, by which God imputes righteousness to us, — and the sanctification of the Spirit, by whom he forms us anew unto good works. The adversative particle, [ἀλλὰ, but, ] I take in the sense of alleging a reason, which is not unfrequently the case; as though it was said — “We who are under grace, are not therefore under the law.”

The sense now is clear; for the Apostle intended to comfort us, lest we should be wearied in our minds, while striving to do what is right, because we still find in ourselves many imperfections. For how much soever we may be harassed by the stings of sin, it cannot yet overcome us, for we are enabled to conquer it by the Spirit of God; and then, being under grace, we are freed from the rigorous requirements of the law. We must further understand, that the Apostle assumes it as granted, that all who are without the grace of God, being bound under the yoke of the law, are under condemnation. And so we may on the other hand conclude, that as long as they are under the law, they are subject to the dominion of sin. ¹⁹⁴

Calvin: Rom 6:15

15.What then? As the wisdom of the flesh is ever clamorous against the mysteries of God, it was necessary for the Apostle to subjoin what might anticipate an objection: for since the law is the rule of life, and has been given to guide men, we think that when it is removed all discipline immediately falls to the ground, that restraints are taken away, in a word, that there remains no distinction or difference between good and evil. But we are much deceived if we think, that the righteousness which God approves of in his law is abolished, when the law is abrogated; for the abrogation is by no means to be applied to the precepts which teach the right way of living, as Christ confirms and sanctions these and does not abrogate them; but the right view is, that nothing is taken away but the curse, to which all men without grace are subject. But though Paul does not distinctly express this, yet he indirectly intimates it.

Calvin: Rom 6:16

16.By no means: know ye not? This is not a bare denial as some think, as though he preferred to express his abhorrence of such a question rather than to disprove it: for a confutation immediately follows, derived from a contrary supposition, and to this purpose, “Between the yoke of Christ and that of sin there is so much contrariety, that no one can bear them both; if we sin, we give ourselves up to the service of sin; but the faithful, on the contrary have been redeemed from the tyranny of sin, that they may serve Christ: it is therefore impossible for them to remain bound to sin.” But it will be better to examine more closely the course of reasoning, as pursued by Paul.

To whom we obey, etc. This relative may be taken in a causative sense, as it often is; as when one says, — there is no kind of crime which a parricide will not do, who has not hesitated to commit the greatest crime of all, and so barbarous as to be almost abhorred even by wild beasts. And Paul adduces his reason partly from the effects, and partly from the nature of correlatives. For first, if they obey, he concludes that they are servants, for obedience proves that he, who thus brings one into subjection to himself, has the power of commanding. This reason as to service is from the effect, and from this the other arises. “If you be servants, then of course sin has the dominion.”

Or of obedience, etc. The language is not strictly correct; for if he wished to have the clauses correspondent, he would have said, “or of righteousness unto life” ¹⁹⁵ But as the change in the words does not prevent the understanding of the subject, he preferred to express what righteousness is by the word obedience; in which however there is a metonymy, for it is to be taken for the very commandments of God; and by mentioning this without addition, he intimated that it is God alone, to whose authority consciences ought to be subject. Obedience then, though the name of God is suppressed, is yet to be referred to him, for it cannot be a divided obedience.

Calvin: Rom 6:17

17.But thanks be to God, etc. This is an application of the similitude of the present subject. Though they were only to be reminded that they were not now the servants of sin, he yet adds a thanksgiving; first, that he might teach them, that this was not through their own merit, but through the special mercy of God; and secondly, that by this thanksgiving, they might learn how great was the kindness of God, and that they might thereby be more stimulated to hate sin. And he gives thanks, not as to that time during which they were the servants of sin, but for the liberation which followed, when they ceased to be what they were before. But this implied comparison between their former and present state is very emphatical; for the Apostle touches the calumniators of the grace of Christ, when he shows, that without grace the whole race of man is held captive under the dominion of sin; but that the kingdom of sin comes to an end, as soon as grace puts forth its power. ¹⁹⁶

We may hence learn, that we are not freed from the bondage of the law that we may sin; for the law does not lose its dominion, until the grace of God restores us to him, in order to renew us in righteousness: and it is hence impossible that we should be subject to sin, when the grace of God reigns in us: for we have before stated, that under this term grace, is included the spirit of regeneration.

You have obeyed from the heart, etc. Paul compares here the hidden power of the Spirit with the external letter of the law, as though he had said, “Christ inwardly forms our souls in a better way, than when the law constrains them by threatening and terrifying us.” Thus is dissipated the following calumny, “If Christ frees us from subjection to the law, he brings liberty to sin.” He does not indeed allow his people unbridled freedom, that they might frisk about without any restraint, like horses let loose in the fields; but he brings them to a regular course of life. — Though [Erasmus], following the old version, has chosen to translate it the “form” ( formam) of doctrine, I have felt constrained to retain type, the word which Paul uses: some may perhaps prefer the word pattern. ¹⁹⁷ It seems indeed to me to denote the formed image or impress of that righteousness which Christ engraves on our hearts: and this corresponds with the prescribed rule of the law, according to which all our actions ought to be framed, so that they deviate not either to the right or to the left hand.

Calvin: Rom 6:18

18.=== And having been made free from sin, === etc. The meaning is, “It is unreasonable that any one, after having been made free, should continue in a state of bondage; for he ought to maintain the freedom which he has received: it is not then befitting, that you should be brought again under the dominion of sin, from which you have been set at liberty by Christ.” It is an argument derived from the efficient cause; another also follows, taken from the final cause, Ye have been liberated from the bondage of sin, that ye might pass into the kingdom of righteousness; it is hence right that you should wholly turn away from sin, and turn your minds wholly to righteousness, into the service of which you have been transferred.”

It must be observed, that no one can be a servant to righteousness except he is first liberated by the power and kindness of God from the tyranny of sin. So Christ himself testifies,

“If the Son shall free you, you shall be free indeed.”
(Joh 8:36.)

What are then our preparations by the power of free will, since the commencement of what is good proceeds from this manumission, which the grace of God alone effects?

Calvin: Rom 6:19

19.I speak what is human, etc. He says that he speaks after the manner of men, not as to the substance but as to the manner. So Christ says, in Joh 3:12, that he announced earthly things, while yet he spoke of heavenly mysteries, though not so magnificently as the dignity of the things required, because he accommodated himself to the capacities of a people ignorant and simple. And thus the Apostle says, by way of preface, that he might more fully show how gross and wicked is the calumny, when it is imagined, that the freedom obtained by Christ gives liberty to sin. He reminds the faithful at the same time, that nothing is more unreasonable, nay, base and disgraceful, than that the spiritual grace of Christ should have less influence over them than earthly freedom; as though he had said, “I might, by comparing sin and righteousness, show how much more ardently ye ought to be led to render obedience to the latter, than to serve the former; but from regard to your infirmity I omit this comparison: nevertheless, though I treat you with great indulgence, I may yet surely make this just demand — that you should not at least obey righteousness more coldly or negligently than you served sin.” It is a sort of reticence or silence, a withholding of something when we wish more to be understood than what we express. He does yet exhort them to render obedience to righteousness with so much more diligence, as that which they served is more worthy than sin, though he seems not to require this in so many words. ¹⁹⁸

===As ye have presented, === etc.; that is, “As ye were formerly ready with all your faculties to serve sin, it is hence sufficiently evident how wretchedly enslaved and bound did your depravity hold you to itself: now then ye ought to be equally prompt and ready to execute the commands of God; let not your activity in doing good be now less than it was formerly in doing evil.” He does not indeed observe the same order in the antithesis, by adapting different parts to each other, as he does in 1Th 4:7, where he sets uncleanness in opposition to holiness; but the meaning is still evident.

He mentions first two kinds — uncleanness and iniquity; the former of which is opposed to chastity and holiness, the other refers to injuries hurtful to our neighbour. But he repeats iniquity twice, and in a different sense: by the first he means plunders, frauds, perjuries, and every kind of wrong; by the second, the universal corruption of life, as though he had said, “Ye have prostituted your members so as to perpetrate all wicked works, and thus the kingdom of iniquity became strong in you” ¹⁹⁹ By righteousness I understand the law or the rule of a holy life, the design of which is sanctification, as the case is when the faithful devote themselves to serve God in purity.

Calvin: Rom 6:20

20.=== For when ye were, === etc. He still repeats the difference, which he had before mentioned, between the yoke of righteousness and that of sin; for these two things, sin and righteousness, are so contrary, that he who devotes himself to the one, necessarily departs from the other. And he thus represents both, that by viewing them apart we may see more clearly what is to be expected from each; for to set things thus apart enables us to understand better their distinctive character. He then sets sin on one side, and righteousness on the other; and having stated this distinction, he afterwards shows what results from each of them.

Let us then remember that the Apostle still reasons on the principle of contraries, and in this manner, “While ye were the servants of sin, ye were freed from righteousness; but now a change having taken place, it behoves you to serve righteousness; for you have been liberated from the yoke of sin. He calls those free from righteousness who are held by no bridle to obey righteousness. This is the liberty of the flesh, which so frees us from obedience to God, that it makes us slaves to the devil. Wretched then and accursed is this liberty, which with unbridled or rather mad frenzy, leads us exultingly to our destruction.

Defender: Rom 6:2

This should be read "have died to sin." There are eight references to the believer's death in Christ in Rom 6:1-11, and all are stated in a tense that speaks of action completed in the past. That is, since our sins were placed on Christ, and He paid the price of redemption by His death for those sins, we died with Him. We also live with Him in His resurrection, and our daily lives should reflect these great truths.

Defender: Rom 6:2

One who has truly been redeemed by faith in Christ's death for his sins may occasionally slip into a sin, but he cannot live therein."

Defender: Rom 6:4

The references to baptism in Rom 6:3-5 clearly imply immersion, as no other mode could portray the death, burial and resurrection of Christ. Likewise, immersion also portrays the death of the believer to his old life and his resurrection to a new life, with the "old man" (Rom 6:16), "dead indeed unto sin," but with the new man "alive unto God through Jesus Christ our Lord" (Rom 6:11). There is nothing in the baptismal waters themselves which produces this miracle, but rather the "washing of regeneration ... and renewing of the Holy Ghost" (Tit 3:5) which is accomplished by the baptism of the Holy Spirit into Christ Himself (1Co 12:13). Nonetheless, the immediate submission of the new believer to the ordinance of baptism, thus identifying himself publicly with Christ and the other local believers, with all the impressive pictorial symbolism in the immersion itself, should - and normally does - produce a tremendous impact and change in his life.

Defender: Rom 6:4

The modifier "should" is better rendered "shall" (Rom 6:6)."

Defender: Rom 6:6

The term "old man" is used also by Paul in Eph 4:22 and Col 3:9, referring to the old, unregenerate nature and its sinful ways.

Defender: Rom 6:6

This phrase should be translated "was crucified" (see note on Rom 6:2)."

Defender: Rom 6:7

This phrase should read "died" instead of "is dead."

Defender: Rom 6:7

"Freed" is the same word as "justified." The believer is never completely freed from the possibility of sinning in this life (though he cannot live in sin - Rom 6:2), but he is justified from sin - that is, declared righteous in Christ."

Defender: Rom 6:11

We are not told to try to die unto sin, but rather to realize that, in Christ, we have died to sin. This is the greatest incentive to godly living. The grateful knowledge that we have been saved by grace, through Christ's death for us, transforms the life and attitude in a way that fear of the law's curse could never do.

Defender: Rom 6:11

If this command seems unrealistic, remember that God's commands always imply God's enablings."

TSK: Rom 6:1

What : Rom 3:5

Shall : Rom 6:15, Rom 2:4, Rom 3:5-8, Rom 3:31, Rom 5:20,Rom 5:21; Gal 5:13; 1Pe 2:16; 2Pe 2:18, 2Pe 2:19; Jud 1:4

TSK: Rom 6:2

God : Rom. 3:1-4:25

How : Gen 39:9; Psa 119:104; 1Jo 3:9

dead : Rom 6:5-11, Rom 5:11, Rom 7:4; Gal 2:19, Gal 6:14; Col 3:3; 1Pe 2:24

live : 2Co 5:14-17; 1Pe 1:14, 1Pe 4:1-3

TSK: Rom 6:3

Know : Rom 6:16, Rom 7:1; 1Co 3:16, 1Co 5:6, 1Co 6:2, 1Co 6:3, 1Co 6:9, 1Co 6:15, 1Co 6:16, 1Co 6:19, 1Co 9:13, 1Co 9:24; 2Co 13:5; Jam 4:4

as were : or, as are, Mat 28:19; 1Co 12:13; Gal 3:27; 1Pe 3:21

were : Rom 6:4, Rom 6:5, Rom 6:8; 1Co 15:29; Gal 2:20,Gal 2:21

TSK: Rom 6:4

we are : Rom 6:3; Col 2:12, Col 2:13, Col 3:1-3; 1Pe 3:21

that : Rom 6:9, Rom 8:11; 1Co 6:14; 2Co 13:4; Eph 1:19, Eph 1:20, Eph 2:5, Eph 2:6

by the : Mat 28:2, Mat 28:3; Joh 2:11, Joh 2:19, Joh 2:20, Joh 11:40; Col 1:11

even : Rom 6:19, Rom 7:6, Rom 12:1, Rom 12:2, Rom 13:13, Rom 13:14; 2Co 5:17; Gal 6:15, Gal 6:16; Eph 4:17, Eph 4:22-24, Eph 5:8; Phi 3:17, Phi 3:18; Col 1:9-12, Col 2:11, Col 2:12, Col 3:10, Col 4:1; 1Pe 4:1, 1Pe 4:2; 2Pe 1:4-9; 1Jo 2:6

TSK: Rom 6:5

For : Rom 6:8-12; Eph 2:5, Eph 2:6; Phi 3:10,Phi 3:11

planted : Psa 92:13; Isa 5:2; Jer 2:21; Mat 15:13; Joh 12:24, Joh 15:1-8

TSK: Rom 6:6

that our : Gal 2:20, Gal 5:24, Gal 6:14; Eph 4:22; Col 3:5, Col 3:9, Col 3:10

that the : Rom 7:24, Rom 8:3, Rom 8:13; Col 2:11, Col 2:12

that henceforth : Rom 6:12, Rom 6:22, Rom 7:25, Rom 8:4; 2Ki 5:17; Isa 26:13; Joh 8:34-36

TSK: Rom 6:7

For he : Rom 6:2, Rom 6:8, Rom 7:2, Rom 7:4; Col 3:1-3; 1Pe 4:1

freed : or, justified, Rom 8:1

TSK: Rom 6:8

Now : Rom 6:3-5; 2Ti 2:11, 2Ti 2:12

we believe : Joh 14:19; 2Co 4:10-14, 2Co 13:4; Col 3:3, Col 3:4; 1Th 4:14-17

TSK: Rom 6:9

Christ : Psa 16:9-11; Act 2:24-28; Heb 7:16, Heb 7:25, Heb 10:12, Heb 10:13; Rev 1:18

death : Rom 6:14, Rom 5:14; Heb 2:14, Heb 2:15

TSK: Rom 6:10

he died unto : Rom 8:3; 2Co 5:21; Heb 9:26-28; 1Pe 3:18

he liveth unto : Rom 6:11, Rom 14:7-9; Luk 20:38; 2Co 5:15; 1Pe 4:6

TSK: Rom 6:11

reckon : Rom 8:18

be dead : Rom 6:2

but : Rom 6:13; 1Co 6:20; Gal 2:19, Gal 2:20; Col 3:3-5

through : Rom 6:23, Rom 5:1, Rom 16:27; Joh 20:31; Eph 2:7; Phi 1:11, Phi 4:7; Col 3:17; 1Pe 2:5; 1Pe 4:11

TSK: Rom 6:12

Let not : Rom 6:16, Rom 5:21, Rom 7:23, Rom 7:24; Num 33:55; Deu 7:2; Jos 23:12, Jos 23:13; Jdg 2:3; Psa 19:13; Psa 119:133

mortal : Rom 8:11; 1Co 15:53, 1Co 15:54; 2Co 4:11, 2Co 5:4

in the lusts : Rom 6:16, Rom 2:8, Rom 8:13, Rom 13:14; Gal 5:16, Gal 5:24; Eph 2:3, Eph 4:22; 1Th 4:5; 2Ti 2:22; Tit 2:12, Tit 3:3; Jam 1:14, Jam 1:15, Jam 4:1-3; 1Pe 1:14, 1Pe 2:11, 1Pe 4:2, 1Pe 4:3; 1Jo 2:15-17; Jud 1:16, Jud 1:18

TSK: Rom 6:13

Neither : Rom 6:16, Rom 6:19, Rom 7:5, Rom 7:23; 1Co 6:15; Col 3:5; Jam 3:5, Jam 3:6, Jam 4:1

instruments : Gr. arms, or weapons, 2Co 10:4

unrighteousness : Rom 1:29, Rom 2:8, Rom 2:9; Deu 25:16; Isa 3:10,Isa 3:11, Isa 55:7; Eze 18:4; 1Co 6:9; 2Th 2:12; 2Pe 2:13-15; 1Jo 1:9

but yield : Rom 12:1; 2Ch 30:8; Dan 3:28; 1Co 6:20; 2Co 8:5; Phi 1:20

alive : Rom 6:11; Luk 15:24, Luk 15:32; Joh 5:24; 2Co 5:15; Eph 2:5, Eph 5:14; Col 2:13; 1Pe 2:24, 1Pe 4:2

and your : Psa 37:30; Pro 12:18; Jam 3:5, Jam 3:6

TSK: Rom 6:14

sin : Rom 6:12, Rom 5:20,Rom 5:21, Rom 8:2; Psa 130:7, Psa 130:8; Mic 7:19; Mat 1:21; Joh 8:36; Tit 2:14; Heb 8:10

for ye : Rom 3:19, Rom 3:20, Rom 7:4-11; Gal 3:23, Gal 4:4, Gal 4:5, Gal 4:21, Gal 5:18

under : Rom 6:15, Rom 4:16, Rom 5:21, Rom 11:6; Joh 1:17; 2Co 3:6-9

TSK: Rom 6:15

What : Rom 3:9

shall we : Rom 6:1, Rom 6:2; 1Co 9:20,1Co 9:21; 2Co 7:1; Gal 2:17, Gal 2:18; Eph 2:8-10; Tit 2:11-14; Jud 1:4

TSK: Rom 6:16

Know : Rom 6:3

to whom : Rom 6:13; Jos 24:15; Mat 6:24; Joh 8:34; 2Pe 2:19

whether of sin : Rom 6:12, Rom 6:17, Rom 6:19-23

TSK: Rom 6:17

But : Rom 1:8; 1Ch 29:12-16; Ezr 7:27; Mat 11:25, Mat 11:26; Act 11:18, Act 28:15; 1Co 1:4; Eph 1:16; Phi 1:3-5; Col 1:3, Col 1:4; 1Th 1:2, 1Th 1:3, 1Th 3:9; 2Th 1:3; 2Ti 1:3-5; Phm 1:4; 2Jo 1:4; 3Jo 1:3

that : 1Co 6:9-11; Eph 2:5-10; 1Ti 1:13-16; Tit 3:3-7; 1Pe 2:9, 1Pe 4:2-5

but ye : Rom 1:5, Rom 2:8, Rom 15:18, Rom 16:26; Psa 18:44 *marg. 2Co 10:5, 2Co 10:6; Heb 5:9, Heb 11:8; 1Pe 1:22, 1Pe 3:1, 1Pe 4:17

that form : 2Ti 1:13

which was delivered you : Gr. whereto ye were delivered

TSK: Rom 6:18

made : Rom 6:14; Psa 116:16, Psa 119:32, Psa 119:45; Luk 1:74, Luk 1:75; Joh 8:32, Joh 8:36; 1Co 7:21, 1Co 7:22; Gal 5:1; 1Pe 2:16

servants : Rom 6:19, Rom 6:20,Rom 6:22; Isa 26:13, Isa 54:17

TSK: Rom 6:19

I speak : Rom 3:5; 1Co 9:8, 1Co 15:32; Gal 3:15

because : Rom 8:26, Rom 15:1; Heb 4:15

for as ye : Rom 6:13, Rom 6:17; 1Co 6:11; Eph 2:2, Eph 2:3; Col 3:5-7; 1Pe 4:2-4

unto iniquity : Rom 6:16; 1Co 5:6, 1Co 15:33; 2Ti 2:16, 2Ti 2:17; Heb 12:15

now yield : Rom 6:13

unto holiness : Rom 6:22

TSK: Rom 6:20

the servants : Rom 6:16, Rom 6:17; Joh 8:34

from : Gr. to

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Rom 6:1

What shall we say then? - This is a mode of presenting an objection. The objection refers to what the apostle had said in Rom 5:20. What shall we say to such a sentiment as that where sin abounded grace did much more abound?

Shall we continue in sin? ... - If sin has been the occasion of grace and favor, ought we not to continue in it, and commit as much as possible, in order that grace might abound? This objection the apostle proceeds to answer. He shows that the consequence does not follow; and proves that the doctrine of justification does not lead to it.

Barnes: Rom 6:2

God forbid - By no means. Greek, It may not be; Note, Rom 3:4. The expression is a strong denial of what is implied in the objection in Rom 6:1.

How shall we? ... - This contains a reason of the implied statement of the apostle, that we should not continue in sin. The reason is drawn from the fact that we are dead in fact to sin. It is impossible for these who are dead to act as if they were alive. It is just as absurd to suppose that a Christian should desire to live in sin as that a dead man should put forth the actions of life.

That are dead to sin - That is, all Christians. To be dead to a thing is a strong expression denoting that it has no influence over us. A man that is dead is uninfluenced and unaffected by the affairs of this life. He is insensible to sounds, and tastes, and pleasures; to the hum of business, to the voice of friendship, and to all the scenes of commerce, gaiety, and ambition. When it is said, therefore, that a Christian is dead to sin, the sense is, that it has lost its influence ever him; he is not subject to it; he is in regard to that, as the man in the grave is to the busy scenes and cares of this life. The expression is not infrequent in the New Testament; Gal 2:19, "For I ...am dead to the law;"Col 3:3, "For ye are dead, and your life is hid with Christ in God;"1Pe 2:24, "Who ...bare our sins ...that we, being dead to sin,"etc. The apostle does not here attempt to prove that Christians are thus dead, nor to state in what way they become so. He assumes the fact without argument. All Christians are thus in fact dead to sin. They do not live to sin; nor has sin dominion over them. The expression used here by the apostle is common in all languages. We familiarly speak of a man’ s being dead to sensual pleasures, to ambition, etc., to denote that they have lost their influence over him.

Live any longer therein - How shall we, who have become sensible of the evil of sin, and who have renounced it by solemn profession, continue to practice it? It is therefore abhorrent to the very nature of the Christian profession. It is remarkable that the apostle did not attempt to argue the question on metaphysical principles. He did not attempt to show by abstruse argument that this consequence did not follow; but he appeals at once to Christian feeling, and shows that the supposition is abhorrent to that. To convince the great mass of people, such an appeal is far better than labored metaphysical argumentation. All Christians can understand that; but few would comprehend an abstruse speculation. The best way to silence objections is, sometimes, to show that they violate the feelings of all Christians, and that therefore the objection must be wrong.

(Considerable difficulty exists in regard to the meaning of the expression "dead to sin? Certainly the most obvious interpretation is that given above in the Commentary, namely, that Christians are insensible to sin, as dead persons to the charms and pleasures of life. It has, however, been objected to this view, that it is inconsistent with fact, since Christians, so far from being insensible to sin, are represented in the next chapter as carrying on a perpetual struggle with it. The corrupt nature, though weakened, is not eradicated, and too frequently occasions such mournful falls, as leave little doubt concerning its existence and power. Mr. Scott seems to have felt this difficulty, for, having explained the phrase of "separation from iniquity, as a dead man ceases from the actions of life,"he immediately adds, "not only ought this to be the believer’ s character, but in a measure it actually is so."It is not probable. however, that the apostle meant by the strong expression under discussion, that believers were not altogether "dead to sin,"but only in a measure.

Perhaps we shall arrive at a more satisfactory meaning of the words by looking at the analogous expression in the context, used in reference to Christ himself. He also, in the 10th verse, is said to have "died unto sin,"and the believer, in virtue of union with Christ, is regarded as"dead with him,"Rom 6:8; and, in consequence of this death with Christ, is moreover freed, or rather justified, δεδίκαιωται dedikaiōtai from sin, Rom 6:7. Now it cannot be said of Christ that he died unto sin, in the sense of becoming dead to its charms. for it was never otherwise with him. The believer, therefore, cannot be dead with Christ in this way; nor on this ground, can he be justified from sin, since justification proceeds upon something very different from our insensibility to sinful pleasures. What then is the meaning of the language when applied to Christ? Sin is here supposed to be possessed of certain power. That power or strength the apostle tells us elsewhere is derived from the Law. "The strength of sin is the law,"which demands satisfaction to its injured honor, and insists on the infliction of its penalty. Though then Jesus had no sin of his own, yet when he voluntarily stood in the room of sinners, sin, or its strength, namely, the Law, had power over him, until he died, and thus paid the penalty. His death cancelled every obligation. Henceforth, sin had no more power to exact anything at his hands.

Now Christians are one with Christ. When he died unto sin, they are regarded as having died unto it also, and are therefore, equally with their covenant head, justified from it. Sin, or its strength, the Law, has from the moment of the saint’ s union with Christ, no more power to condemn him, than human laws have to condemn one over again who had already died to answer the demands of justice. "The law has dominion over a man so long only as he liveth."On the whole, then, the expression "dead to sin,"is to be regarded as entirely parallel with that other expression in the seventh chapter, "dead to the law,"that is, completely delivered from its authority as a covenant of works, and more especially from its power to condemn.

This view exercises a decided influence an the believer’ s sanctification. "How shall we that are dead to sin, live any longer therein?"The two things are incompatible. If in virtue of union with Christ, we are dead with him, and freed from the penalty of sin, shall not the same union secure our deliverance from its dominion? "If we be dead with Christ, we believe that we shall also live with him."

The whole argument, from the 1st to the 11th verse, proceeds upon the fact of the saint’ s union with Christ.)

Barnes: Rom 6:3

Know ye not - This is a further appeal to the Christian profession, and the principles involved in it, in answer to the objection. The simple argument in this verse and the two following is, that by our very profession made in baptism, we have renounced sin, and have pledged ourselves to live to God.

So many of us ... - All who were baptized; that is, all professed Christians. As this renunciation of sin had been thus made by all who professed religion, so the objection could not have reference to Christianity in any manner.

Were baptized - The act of baptism denotes dedication to the service of him in whose name we are baptized. One of its designs is to dedicate or consecrate us to the service of Christ: Thus 1Co 10:2, the Israelites are said to have been "baptized unto Moses in the cloud and in the sea;"that is, they became consecrated, or dedicated, or bound to him as their leader and lawgiver. In the place before us, the argument of the apostle is evidently drawn from the supposition that we have been solemnly consecrated by baptism to the service of Christ; and that to sin is therefore a violation of the very nature of our Christian profession.

Into - εἰς eis . This is the word which is used in Mat 28:19, "Teach all nations, baptizing them into εἰς eis the name of the Father,"etc. It means, being baptized unto his service; receiving him as the Saviour and guide, devoting all unto him and his cause.

Were baptized unto his death - We were baptized with special reference to his death. Our baptism had a strong resemblance to his death. By that he became insensible to the things of the world; by baptism we in like manner become dead to sin. Further, we are baptized with particular reference to the design of his death, the great leading feature and purpose of his work. That was, to expiate sin; to free people from its power; to make them pure. We have professed our devotion to the same cause; and have solemnly consecrated ourselves to the same design - to put a period to the dominion of iniquity.

Barnes: Rom 6:4

Therefore we are buried ... - It is altogether probable that the apostle in this place had allusion to the custom of baptizing by immersion. This cannot, indeed, be proved, so as to be liable to no objection; but I presume that this is the idea which would strike the great mass of unprejudiced readers. But while this is admitted, it is also certain that his main scope and intention was not to describe the mode of baptism; nor to affirm that that mode was to be universal. The design was very different. It was to show that by the solemn profession made at our baptism, we had become dead to sin, as Christ was dead to the living world around him when he was buried; and that as he was raised up to life, so we should also rise to a new life. A similar expression occurs in Col 2:12, "Buried with him in baptism,"etc. See the Editors’ Notes at Mat 3:6, Mat 3:16.

Into death - εἰς eis . Unto death; that is, with a solemn purpose to be dead to sin and to the world. Grotius and Doddridge, however, understand this as referring to the death of Christ - in order to represent the death of Christ - or to bring us into a kind of fellowship with his death.

That like as - In a similar manner. Christ rose from death in the sepulchre; and so we are bound by our vows at baptism to rise to a holy life.

By the glory of the Father - Perhaps this means, amidst the glory, the majesty and wonders evinced by the Father when he raised him up; Mat 28:2-3. Or possibly the word "glory"is used here to denote simply his power, as the resurrection was a signal and glorious display of his omnipotence.

Even so - As he rose to new life, so should we. As he rose from death, so we, being made dead to sin and the world by that religion whose profession is expressed by baptism, should rise to a new life, a life of holiness.

Should walk - Should live, or conduct. The word "walk"is often used to express the course of a man’ s life, or the tenor of his conduct; Rom 4:12; Rom 8:1 notes; 1Co 5:7; 1Co 10:3 notes; Eph 2:10; Eph 4:1 notes, etc.

In newness of life - This is a Hebraism to denote new life. We should rise with Christ to a new life; and having been made dead to sin, as he was dead in the grave, so should we rise to a holy life, as he rose from the grave. The argument in this verse is, therefore, drawn from the nature of the Christian profession. By our very baptism, by our very profession, we have become dead to sin, as Christ became dead; and being devoted to him by that baptism, we are bound to rise, as he did, to a new life.

While it is admitted that the allusion here was probably to the custom of immersion in baptism, yet the passage cannot be adduced as an argument that that is the only mode, or that it is binding on all Christians in all places and ages, for the following reasons:

(1) The scope or design of the apostle is not to discuss the mode of baptism, Or to state any doctrine on the subject. It is an incidental allusion in the course of an argument, without stating or implying that this was the universal mode even then, still less that it was the only possible mode. His main design was to state the obligation of Christians to be holy, from the nature of their profession at baptism - an obligation just as impressive, and as forcible, from the application of water in any other mode as by immersion. It arises from the fact of baptism, not from the mode. It is just as true that they who are baptized by affusion, or by sprinkling, are baptised into his death; become professedly dead to sin and the world, and under obligations to live to God, as those who are immersed. It results from the nature of the ordinance, not from the mode.

\caps1 (2) i\caps0 f this was the mode commonly, it does not follow that it was the only mode, nor that it was to be universally observed; There is no command that this should be the only mode. And the simple fact that it was usually practiced in a warm climate, where ablutions were common, does not prove that it is to be observed amidst polar snows and ice, and in infancy, and age, and feebleness, and sickness; see the note at Act 8:38-39.

\caps1 (3) i\caps0 f this is to be pressed literally as a matter of obligation, why should not also the following expression, "If we have been planted together,"etc., be pressed literally, and it be demanded that Christians should somehow be "planted"as well as "buried?"Such an interpretation only shows the absurdity of insisting on a literal interpretation of the Scriptures in cases of simple allusion, or where the main scope is illustration by figurative language.

Barnes: Rom 6:5

For if we have been planted together - The word used here σύμφυτος sumphutos , does not occur elsewhere in the New Testament. It properly means sown or planted at the same time; what sprouts or springs up together; and is applied to plants and trees that are planted at the same time, and that sprout and grow together. Thus, the name would be given to a field of grain that was sown at the same time, and where the grain sprung up and grew simultaneously. Hence, it means intimately connected, or joined together. And here it denotes that Christians and the Saviour have been united intimately in regard to death; as he died and was laid in the grave, so have they by profession died to sin. And it is therefore natural to expect, that, like grain sown at the same time, they should grow up in a similar manner, and resemble each other.

We shall be also - We shall be also fellow-plants; that is, we shall resemble him in regard to the resurrection. As he rose from the grave, so shall we rise from sin. As he lived a new life, being raised up, so shall we live a new life. The propriety of this figure is drawn from the doctrine often referred to in the New Testament, of a union between Christ and his people. See this explained in the notes at Joh 15:1-10. The sentiment here inferred is but an illustration of what was said by the Saviour Joh 14:19, "Because I live, ye shall live also."There is perhaps not to be found a more beautiful illustration than that employed here by the apostle of seed sown together in the earth, sprouting together, growing together, and ripening together for the harvest. Thus, the Saviour and his people are united together in his death, start up to life together in his resurrection, and are preparing together for the same harvest of glory in the heavens.

In the likeness of his resurrection - This does not mean that we shall resemble him when we are raised up at the last day - which may be, however, true - but that our rising from sin will resemble his resurrection from the grave. As he rose from the tomb and lived, so shall we rise from sin and live a new life.

Barnes: Rom 6:6

Knowing this - We all knowing this. All Christians are supposed to know this. This is a new illustration drawn from the fact that by his crucifixion our corrupt nature has been crucified also, or put to death; and that thus we should be free from the servitude of sin.

Our old man - This expression occurs also in Eph 4:22, "That ye put off ...the old man which is corrupt according to the deceitful lusts."Col 3:9, "lie not to one another, seeing that ye have put off the old man with his deeds."From these passages it is evident that Paul uses the expression to denote our sinful and corrupt nature; the passions and evil propensities that exist before the heart is renewed. It refers to the love of sin, the indulgence of sinful propensities, in opposition to the new disposition which exists after the soul is converted, and which is called "the new man."

Is crucified - Is put to death, as if on a cross. In this expression there is a personification of the corrupt propensities of our nature represented as "our old man,"our native disposition, etc. The figure is here carried out, and this old man, this corrupt nature, is represented as having been put to death in an agonizing and torturing manner. The pains of crucifixion were perhaps the most torturing of any that the human frame could bear. Death in this manner was most lingering and distressing. And the apostle here by the expression "is crucified"doubtless refers to the painful and protracted struggle which everyone goes through when his evil propensities are subdued; when his corrupt nature is slain; and when, a converted sinner, he gives himself up to God. Sin dies within him, and he becomes dead to the world, and to sin; "for as by the cross death is most lingering and severe, so that corrupt nature is not subdued but by anguish."(Grotius.) All who have been born again can enter into this description. They remember "the wormwood and the gall."They remember the anguish of conviction; the struggle of corrupt passion for the ascendency; the dying convulsions of sin in the heart; the long and lingering conflict before it was subdued, and the soul became submissive to God. Nothing will better express this than the lingering agony of crucifixion: and the argument of the apostle is, that as sin has produced such an effect, and as the Christian is now free from its embrace and its power, he will live to God.

With him - The word "with" σύν sun here is joined to the verb "is crucified"and means "is crucified as he was."

That the body of sin - This expression doubtless means the same as that which he had just used, "our old man,"But why the term "body"is used, has been a subject in which interpreters have not been agreed. Some say that it is a Hebraism, denoting mere intensity or emphasis. Some that it means the same as flesh, that is, denoting our sinful propensities and lusts. Grotius thinks that the term "body"is elegantly attributed to sin, because the body of man is made up of many members joined together compactly, and sin also consists of numerous vices and evil propensities joined compactly, as it were, in one body. But the expression is evidently merely another form of conveying the idea contained in the phrase "our old man"- a personification of sin as if it had a living form, and as if it had been put to death on a cross. It refers to the moral destruction of the power of sin in the heart by the gospel, and not to any physical change in the nature or faculties of the soul; compare Col 2:11.

Might be destroyed - Might be put to death; might become inoperative and powerless. Sin becomes enervated, weakened, and finally annihilated, by the work of the Cross.

We should not serve - Should not be the slave of sin δουλεύειν douleuein . That we should not be subject to its control. The sense is, that before this we were slaves of sin (compare Rom 6:17,) but that now we are made free from this bondage, because the moral death of sin has freed us from it.

Sin - Sin is here personified as a master that had dominion over us, but is now dead.

Barnes: Rom 6:7

For he that is dead - This is evidently an expression having a proverbial aspect, designed to illustrate the sentiment just expressed. The Rabbis had an expression similar to this, "When one is dead he is free from commands."(Grotius.) So says Paul, when a man dies he is exempt from the power and dominion of his master, of him who reigned over him. The Christian had been subject to sin before his conversion. But he has now become dead to it. And as when a servant dies, he ceases to be subject to the control of his master, so the Christian being now dead to sin, on the same principle, is released from the control of his former master, sin. The idea is connected with Rom 6:6, where it is said that we should not be the slaves of sin any more. The reason of this is assigned here, where it is said that we are freed from it as a slave is freed when he dies. Of course, the apostle here is saying nothing of the future world. His whole argument has respect to the state of the Christian here; to his being freed from the bondage of sin. It is evident that he who is not freed from this bondage here, will not be in the future world. But the argument of the apostle has no bearing on that point.

Is freed - Greek, Is justified. The word here is used clearly in the sense of setting at liberty, or destroying the power or dominion. The word is often used in this sense; compare Act 13:38-39; compare a similar expression in 1Pe 4:1, "He that hath suffered in the flesh hath ceased from sin."The design of the apostle is not to say that the Christian is perfect, but that sin has ceased to have dominion over him, as a master ceases to have power over a slave when he is dead. That dominion may be broken, so that the Christian may not be a slave to sin, and yet he may be conscious of many failings and of much imperfection; see Rom. 7.

Barnes: Rom 6:8-11

This passage is a confirmation and illustration of what the apostle had said before, Rom 6:5-7. The argument is, that as Christ was once dead but now lives to God, and will no more die, so we, being dead to sin, but living unto God, should not obey sin, but should live only to God.

Rom 6:8

Now if we be dead with Christ - If we be dead in a manner similar to what he was; if we are made dead to sin by his work, as he was dead in the grave; see the note at Rom 6:4.

We believe - All Christians. It is an article of our faith. This does not refer to the future world so much as to the present. It becomes an article of our belief that we are to live with Christ.

That we shall also live with him - This does not refer primarily to the resurrection, and to the future state, but to the present. "We hold it as an article of our faith, that we shall be alive with Christ."As he was raised up from death, so we shall be raised from the death of sin. As he lives, so we shall live in holiness. We are in fact raised up here, and, as it were, made alive to him. This is not confined, however, to the present life, but as Christ lives forever, so the apostle goes on to show that we shall.

Rom 6:9

Knowing - As we all know. This is assumed as an undoubted article of belief.

Dieth no more - Will never die again. He will have occasion to make no other atonement for sin; for what he has made is sufficient for all. He is beyond the dominion of death, and will live forever, Rev 1:18, "I am he that liveth and was dead, and behold I am alive forevermore."This is not only a consolation to the Christian, but it is an argument why he should be holy.

No more dominion - No rule; no lordship; no power. He is free from its influence; and the king of terrors cannot reach his throne; compare Heb 9:25-28; Heb 10:12.

Rom 6:10

For in that he died - For in respect to the design of his death.

He died unto sin - His death had respect to sin. The design of his death was to destroy sin; to make an atonement for it, and thus to put it away. As his death was designed to effect this, so it follows that Christians being baptized into his death, and having it as their object to destroy sin, should not indulge in it. The whole force of the motive; therefore, drawn from the death of Christ, is to induce Christians to forsake sin; compare 2Co 5:15, "And that he died for all, that they which live should not henceforth, live unto themselves, but unto him which died for them and rose again."

Once - ἐφάπαξ ephapax . Once only; once for all. This is an adverb denying a repetition (Schleusner), and implies that it will not be done again; compare Heb 7:27; Heb 9:12; Heb 10:10. The argument of the apostle rests much on this, that his death was once for all; that it would not be repeated.

In that he liveth - The object, the design of his living. He aims with his living power to promote the glory of God.

Unto God - He seeks to promote his glory. The argument of Paul is this: Christians by their profession are united to him. They are bound to imitate him. As he now lives only to advance the glory of God; as all his mighty power, now that he is raised from the dead, and elevated to his throne in heaven, is exerted to promote his glory; so should their powers, being raised from the death of sin, be exerted to promote the glory of God.

Rom 6:11

Likewise - In like manner. This is an exhortation drawn from the argument in the previous verses. It shows the design and tendency of the Christian scheme.

Reckon ye yourselves - Judge, or esteem yourselves.

To be dead indeed unto sin - So that sin shall have no influence or control ever you, any more than the objects of this world have ever the dead in their graves; see the note at Rom 6:2.

But alive unto God - Bound to live to promote his glory; to make this the great and sole object of your living.

Through Jesus Christ - By means of the death, and resurrection, and example of Jesus Christ. The apostle regards all our disposition to live to God as resulting from the work of the Lord Jesus Christ.

Barnes: Rom 6:12

Let not sin therefore - This is a conclusion drawn from the previous train of reasoning. The result of all these considerations is, that sin should not be suffered to reign in us.

Reign - Have dominion; obtain the ascendency, or rule.

In your mortal body - In you. The apostle uses the word "mortal"here, perhaps, for these reasons,

(1)    To remind them of the tendency of the flesh to sin and corruption, as equivalent to "fleshly,"since the flesh is often used to denote evil passions and desires (compare Rom 7:5, Rom 7:23; Rom 8:3, Rom 8:6); and,

(2)    To remind them of their weakness, as the body was mortal, was soon to decay, and was therefore liable to be overcome by temptation. Perhaps, also, he had his eye on the folly of suffering the "mortal body"to overcome the immortal mind, and to bring it into subjection to sin and corruption.

That ye should obey it - That sin should get such an ascendency as to rule entirely over you, and make you the slave.

In the lusts thereof - In its desires, or propensities.

Barnes: Rom 6:13

Neither yield ye your members - Do not give up, or devote, or employ your members, etc. The word "members"here refers to the members of the body - the hands, feet, tongue, etc. It is a specification of what in Rom 6:12 is included under the general term "body;"see Rom 7:5, Rom 7:23; 1Co 6:15; 1Co 12:12, 1Co 12:18, 1Co 12:20.

As instruments - This word ὁπλα hopla properly signifies "arms;"or implements of war; but it also denotes an instrument of any kind which we use for defense or aid. Here it means that we should not devote our members - our hands, tongue, etc., as if under the direction of sinful passions and corrupt desires, to accomplish purposes of iniquity. We should not make the members of our bodies the slaves of sin reigning within us.

Unto sin - In the service of sin; to work iniquity.

But yield yourselves ... - Give or devote yourselves to God.

That are alive - Rom 6:11.

And your members ... - Christians should devote every member of the body to God and to his service. Their tongue should be consecrated to his praise, and to the office of truth, and kindness, and benevolence; their hands should be employed in useful labor for him and his cause; their feet should be swift in his service, and should not go in the paths of iniquity; their eyes should contemplate his works to excite thanksgiving and praise; their ears should not be employed to listen to words of deceit, or songs of dangerous and licentious tendency, or to persuasion that would lead astray, but should be open to catch the voice of God as he utters his will in the Book of truth, or as he speaks in the gale, the zephyr, the rolling thunder, the ocean, or in the great events of his providence. He speaks to us every day, and we should hear him; he spreads his glories before us, and we should survey them to praise him; he commands, and our hands, and heart, and feet should obey.

Barnes: Rom 6:14

For sin ... - The propensity or inclination to sin.

Shall not have dominion - Shall not reign, Rom 5:12; Rom 6:6. This implies that sin ought not to have this dominion; and it also expresses the conviction of the apostle that it would not have this rule over Christians.

For we are not under law - We who are Christians are not subject to that law where sin is excited, and where it rages unsubdued. But it may be asked here, What is meant by this declaration? Does it mean that Christians are absolved from all the obligations of the law? I answer,

(1)    The apostle does not affirm that Christians are not bound to obey the moral law. The whole scope of his reasoning shows that he maintains that they are. The whole structure of Christianity supposes the same thing; compare Mat 5:17-19.

(2)\caps1     t\caps0 he apostle means to say that Christians are not under the law as legalists, or as attempting to be justified by it. They seek a different plan of justification altogether: and they do not attempt to be justified by their own obedience. The Jews did; they do not.

(3)\caps1     i\caps0 t is implied here that the effect of an attempt to be justified by the Law was not to subdue sins, but to excite them and to lead to indulgence in them.

Justification by works would destroy no sin, would check no evil propensity, but would leave a man to all the ravages and riotings of unsubdued passion. If, therefore, the apostle had maintained that people were justified by works, he could not have consistently exhorted them to abandon their sins. He would have had no powerful motives by which to urge it; for the scheme would not lead to it. But he here says that the Christian was seeking justification on a plan which contemplated and which accomplished the destruction of sin; and he therefore infers that sin should not have dominion over them.

But under grace - Under a scheme of mercy, the design and tendency of which is to subdue sin, and destroy it. In what way the system of grace removes and destroys sin, the apostle states in the following verses.

Barnes: Rom 6:15

What then? shall we sin ... - The apostle proceeds to notice an objection which might be suggested. "If Christians are not under the law, which forbids all sin, but are under grace, which pardons sin, will it not follow that they will feel themselves released from obligation to be holy? Will they not commit sin freely, since the system of grace is one which contemplates pardon, and which will lead them to believe that they may be forgiven to any extent?"This Consequence has been drawn by many professing Christians; and it was well therefore, for the apostle to guard against it.

God forbid - Note, Rom 3:4.

Barnes: Rom 6:16

Know ye not ... - The objection noticed in Rom 6:15, the apostle answers by a reference to the known laws of servitude or slavery, Rom 6:16-20, and by showing that Christians, who had been the slaves of sin, have now become the servants of righteousness, and were therefore bound by the proper laws of servitude to obey their new master: as if he had said, "I assume that you know: you are acquainted with the laws of servitude; you know what is required in such cases."This would be known to all who had been either masters or slaves, or who had observed the usual laws and obligations of servitude.

To whom ye yield yourselves - To whom ye give up yourselves for servitude or obedience. The apostle here refers to voluntary servitude; but where this existed, the power of the master over the time and services of the servant was absolute. The argument of the apostle is, that Christians had become the voluntary servants of God, and were therefore bound to obey him entirely. Servitude among the ancients, whether voluntary or involuntary, was rigid, and gave the master an absolute right over his slave, Luk 17:9; Joh 8:34; Joh 15:15. To obey. To be obedient; or for the purpose of obeying his commands.

To whom ye obey - To whom ye come under subjection. That is, you are bound to obey his requirements.

Whether of sin - The general law of servitude the apostle now applies to the case before him. If people became the servants of sin, if they gave themselves to its indulgence, they would obey it, let the consequences be what they might. Even with death, and ruin, and condemnation before them; they would obey sin. They give indulgence to their evil passions and desires, and follow them as obedient servants even if they lead them down to hell. Whatever be the consequences of sin. yet he who yields to it must abide by them, even if it leads him down to death and eternal woe.

Or of obedience ... - The same law exists in regard to holiness or obedience. The man who becomes the servant of holiness will feel himself bound by the law of servitude to obey, and to pursue it to its regular consequences.

Unto righteousness - Unto justification; that is, unto eternal life. The expression stands contrasted with "death,"and doubtless means that he who thus becomes the voluntary servant of holiness, will feel himself bound to obey it, unto complete and eternal justification and life; compare Rom 6:21-22. The argument is drawn from what the Christian would feel of the nature of obligation. He would obey him to Whom he had devoted himself.

(This would seem to imply that justification is the effect of obedience. Δικαιοσυνη Dikaiosunē , however, does not signify justification, but righteousness, that is, in this case, personal holiness. The sense is, that while the service of sin leads to death, that of obedience issues in holiness or righteousness. It is no objection to this view that it does not preserve the antithesis, since "justification"is not the opposite of "death,"any more than holiness. "There is no need,"says Mr. Haldane, "that there should be such an exact correspondence in the parts of the antithesis, as is supposed. And there is a most obvious reason why it could not be so. Death is the wages of sin, but life is not the wages of obedience.")

Barnes: Rom 6:17

But God be thanked - The argument in this verse is drawn from a direct appeal to the feelings of the Roman Christians themselves. From their experience, Paul was able to draw a demonstration to his purpose, and this was with him a ground of gratitude to God.

That ye were ... - The sense of this passage is plain. The ground Of the thanksgiving was not that they had been the slaves of sin; but it is, that notwithstanding this, or although they had been thus, yet that they were now obedient. To give thanks to God that people were sinners, would contradict the whole spirit of this argument, and of the Bible. But to give thanks that although people had been sinners, yet that now they had become obedient; that is, that great sinners had become converted, is in entire accordance with the spirit of the Bible, and with propriety. The word "although"or "whereas,"understood here, expresses the sense, "But thanks unto God, that whereas ye were the servants of sin,"etc. Christians should thank God that they themselves, though once great sinners, have become converted; and when others who are great sinners are converted, they should praise him.

The servants of sin - This is a strong expression implying that they had been in bondage to sin; that they had been completely its slaves.

From the heart - Not in external form only; but as a cordial, sincere, and entire service. No other obedience is genuine.

That form of doctrine - Greek, type; see the note at Rom 5:14. The form or type of doctrine means that shape or model of instruction which was communicated. It does not differ materially from the doctrine itself, "you have obeyed that doctrine,"etc. You have yielded obedience to the instructions, the rules, the tenor of the Christian revelation. The word "doctrine"does not refer to an abstract dogma, but means instruction, that which is taught. And the meaning of the whole expression is simply, that they had yielded a cheerful and hearty obedience to what had been communicated to them by the teachers of the Christian religion; compare Rom 1:8.

Which was delivered you - Margin, "Whereto ye were delivered."This is a literal translation of the Greek; and the sense is simply in which you have been instructed.

Barnes: Rom 6:18

"Being then made free from sin."That is, as a master. You are not under its dominion; you are no longer its slaves. They were made free, as a servant is who is set at liberty, and who is, therefore, no longer under obligation to obey.

Ye became the servants ... - You became voluntarily under the dominion of righteousness; you yielded yourselves to it; and are therefore bound to be holy; compare the note at Joh 8:32.

Barnes: Rom 6:19

I speak after the manner of men - I speak as people usually speak; or I draw an illustration from common life, in order to make myself better understood.

Because of the infirmity of your flesh - The word "infirmity"means weakness, feebleness; and is opposed to vigor and strength. The word "flesh"is used often to denote the corrupt passions of people; but it may refer here to their intellect, or understanding; "Because of your imperfection of spiritual knowledge; or incapacity to discern arguments and illustrations that would be more strictly spiritual in their character."This dimness or feebleness had been caused by long indulgence in sinful passions, and by the blinding influence which such passions have on the mind. The sense here is, "I use an illustration drawn from common affairs, from the well-known relations of master and slave, because you will better see the force of such an illustration with which you have been familiar, than you would one that would be more abstract, and more strictly spiritual."It is a kind of apology for drawing an illustration from the relation of master and slave.

For as ye have yielded - Note, Rom 6:13. Servants to uncleanness. Have been in bondage to impurity. The word "uncleanness"here refers to impurity of life in any form; to the degraded passions that were common among the heathen; see Rom. 1.

And to iniquity - Transgression of law.

Unto iniquity - For the purpose of committing iniquity. It implies that they had done it in an excessive degree. It is well for Christians to be reminded of their former lives, to awaken repentance, to excite gratitude, to produce humility and a firmer purpose to live to the honor of God. This is the use which the apostle here makes of it.

Unto holiness - In order to practice holiness. Let the surrender of your members to holiness be as sincere and as unqualified as the surrender was to sin. This is all that is required of Christians. Before conversion they were wholly given to sin; after conversion they should be wholly given to God. If all Christians would employ the same energies in advancing the kingdom of God that they have in promoting the kingdom, of Satan, the church would rise with dignity and grandeur, and every continent and island would soon feel the movement. No requirement is more reasonable than this; and it should be a source of lamentation and mourning with Christians that it is not so; that they have employed so mighty energies in the cause of Satan, and do so little in the service of God. This argument for energy in the divine life, the apostle proceeds further to illustrate by comparing the rewards obtained in the two kinds of servitude, that of the world, and of God.

Barnes: Rom 6:20

Ye were free from righteousness - That is, in your former state, you were not at all under the influence of righteousness. You were entirely devoted to sin; a strong expression of total depravity. It settles the question; and proves that they had no native goodness. The argument which is implied here rather than expressed is, that now they ought to be equally free from sin, since they had become released from their former bondage, and had become the servants of another master.

Poole: Rom 6:1

Rom 6:1-13 Though justified by grace, we may not live in sin;

since the very figure of baptism requireth us to die

with Christ unto sin, that we may lead a new life of

holiness unto God.

Rom 6:14-20 The dispensation of grace freeth us from the dominion

of sin; but we are still the servants of sin, if we

obey it; therefore being freed from sin, we are bound

unto holiness.

Rom 6:21-23 The end and wages of sin is death; but the fruit of

holiness through God’ s grace is eternal life.

Another anticipation; this Epistle abounds therewith. The apostle here prevents an objection, which might be occasioned, either by the foregoing doctrine in general, concerning justification by the free grace of God, and by a righteousness imputed to us; or by what he said more particularly in the close of the foregoing chapter, that where sin abounded, grace did much more abound. Some might hence infer, that there was no need then of inherent righteousness, that persons might abide and abound in sin, that so grace might be the more exalted in the forgiveness thereof. The apostle Jude speaks, Jud 1:4 , of some that made this ill improvement of the grace of God. Those that draw such inferences from the premises, they put a false construction upon the apostle’ s doctrine, and a paralogism or fallacy upon themselves. They make the apostle’ s words more general than he meant or intended them: for the abounding of sin is not the occasion of the abounding of grace in all, but only in some, even in those who confess and forsake their sins. And they apply that to the time to come which the apostle only uttered of the time past. The abounding of sin in men before their conversion and calling, doth commend and exalt the abundant grace of God, in the forgiveness thereof; but not so if sin abound in them after they are converted and called. He propounds this objection by way of interrogation, partly to show his dislike that his doctrine should be so perverted, and partly to show the peace of his own conscience, that he was far from such a thought.

Poole: Rom 6:2

God forbid be it not, or far be it; he rejects any such inference or consequence, as unworthy of an answer: q.d. Away with all such doctrines, as, under pretence of advancing grace, do promote sin, or obstruct a godly life. This phrase is frequent with the apostle, when he is speaking of any absurdity: see Rom 3:4,6,31 .

How: by this particle he shows the impossibility, or the incongruity, of the thing: see Mat 6:28 Gal 4:9 . The following argument is very convincing, and may be thus formed: They whose property it is to be dead to sin, cannot any longer live therein; but the justified by faith are

dead to sin They are said to be dead to sin, who do not live under the power and dominion of it; who mortify sin, and suffer it (so far as they can) to have no life or power in it. Fall into it they may, but live and lie in it they cannot. It is not falling into the water that drowns a man, but it is his lying in it; so it is not falling into sin that damns a man, but it is his living in it.

Poole: Rom 6:3

Know ye not? q.d. This is a truth which you ought not to be ignorant of and which confirms what I say.

Baptized into Jesus Christ: to be baptized into Christ, is either to be baptized in the name of Christ; see Act 10:48 , and Act 19:5 ; or else it is, incorporated, ingrafted, or planted into Christ, and so to be made members of his mystical body by baptism.

Baptized into his death: to be baptized into the death of Christ, is to have fellowship with him in his death, or to have the efficacy of his death sealed up to us; and that is the blessed privilege of as many as are baptized or planted into Christ; they are not only partakers of the merit of his death for justification, but of the efficacy of his death for mortification. See a parallel place, Gal 3:27 .

Poole: Rom 6:4

Therefore: q.d. Because we are thus dead with Christ, therefore, & c.

We are buried with him i.e. we have communion with him in his burial also, which represents a farther degree of the destruction of sin, by putting it, as it were, out of our sight, Gen 23:4 , and having no more to do with it.

By baptism into death: he seems here to allude to the manner of baptizing in those warm Eastern countries, which was to dip or plunge the party baptized, and as it were to bury him for a while under water. See the like phrase, Col 2:12 . Baptism doth not only represent our mortification and death to sin, but our progress and perseverance therein. Burial implies a continuing under death; so is mortification a continual dying unto sin.

That like as Christ was raised up from the dead look as, after the death and burial of Christ, there followed his resurrection, so it must be with us; we must have communion with, and conformity to, the Lord Jesus Christ in his resurrection as well as in his death; both these are represented and sealed to us by the sacrament of baptism.

By the glory of the Father i.e. by the power of the Father, which is called, Col 1:11 , his glorious power. God is said elsewhere to have raised him by his power, 1Co 6:14 ; and in 2Co 13:4 , he is said to live by the power of God. Some read it thus, he was raised from the dead, to the glory of the Father.

The preposition dia is sometimes rendered to: see 1Pe 1:3 .

Walk in newness of life i.e. live a new life, being actuated by new principles, aiming at new ends, and bringing forth new fruits of holiness: see Rom 7:6 .

Poole: Rom 6:5

He prosecutes what he had before propounded, and illustrates it by an apt similitude, which is taken from grafting or planting. He takes it for granted, that believers are

planted together in the likeness of Christ’ s

death i.e. are made conformable to him in his death: see Phi 3:10 . Christ died, and believers die; the one a natural, the other a spiritual death: the one by way of expiation, suffering, and satisfying for the sins of others; the other by way of mortification, killing and crucifying their own sins.

We shall be also in the likeness of his resurrection: in the original the sentence is elliptical and imperfect, the words running thus, we shall be of his resurrection; our translation therefore fills up the sense with a word borrowed from the preceding clause. See the like, Joh 5:36 , I have a greater witness than of John, i.e. than that witness of John. The sense of the whole is this, That believers are not only dead, but risen with Christ, Col 3:1 . They partake of such a resurection as resembles his; as Christ arose from the dead to a new life, so we rise from dead works to walk in newness of life, Rom 6:4 . Moreover, they are raised and quickened by a power and virtue that flows from Christ and his resurrection: this is that virtue which the apostle Paul so earnestly desired to be made a partaker of, Phi 3:10 . The graft revives with the stock in the spring, and that by a virtue which it receives from the stock; so as a believer is raised to newness of life, by virtue flowing from Christ, into whom he is ingrafted.

Question. Why doth he say believers

shall be planted, &c.? Are they not so already, upon their believing in Christ?

Answer. The apostle rather chooseth to speak in the future, than in the present tense; rather we shall be, than we are, or have been; because the work is only begun; it daily increaseth more and more, until it comes to a full perfection in heaven.

Poole: Rom 6:6

By the old man is meant, that corrupt and polluted nature which we derive from Adam, the first man: see Eph 4:22 Col 3:9,10 . The old and new man are opposites; as then the new man is the image of God repaired in us; so the old man is a depravation of that image of God, and a universal pollution of the whole man.

Is crucified with him by virtue of our union with him, and by means of his death and crucifixion: see Gal 2:20 .

The body of sin is the very same that he called before the old man. The corrupt nature is sometimes called the body, Rom 8:13 , sometimes a body of death, Rom 7:24 , and here the body of sin. It is indeed a mere mass and lump of sin; it is not one sin, but all sin seminally. It is with respect to this body of sin, that particular lusts and corruptions are called members, Col 3:5 .

Might be destroyed weakened more and more, till at last it be destroyed.

That henceforth we should not serve sin as we did before regeneration, and as they still do who voluntarily commit it, Joh 8:34 . They do not only act sin, but are acted by it, having as many lords as lusts, Tit 3:3 . See more of this, Rom 6:16 .

Poole: Rom 6:7

He that is dead i.e. to sin, is freed from it; not only in respect of the guilt thereof, which sense the marginal reading of the word seems to respect, but also in regard of the service of it. This agrees best with the context; look, as he that is dead is freed and discharged from the authority of, those who had dominion over him in his lifetime, so it is with those that are dead to sin. There is a parallel place, 1Pe 4:1 .

Poole: Rom 6:8

i.e. If we have fellowship with Christ in his death, we have reason to believe we shall have fellowship with him also in his resurrection and life: see Rom 6:5 . Though everlasting be not excluded, yet a spiritual life is principally intended; we shall so live with Christ, as no more to return to dead works. The next words show this to be the sense.

Poole: Rom 6:9

q.d. Of this you know you have an example or copy in Christ himself; he so rose again, as never more to come under the power of death.

Poole: Rom 6:10

For when he died unto sin i.e. to take away sin, he died but once; see Heb 9:28 , and Rom 10:10,14 ; but when he rose again from the dead, he lived with God for ever an immortal, endless life. By this phrase is expressed that eternal and indissoluble union which the Son hath with the Father.

Poole: Rom 6:11

So we in like manner must make account, that by virtue of his death we are dead to sin, and by virtue of his resurrection are alive to God, and so alive as never to resume our former courses, or return again to our former sins.

Through Jesus Christ our Lord or, in Jesus Christ our Lord; i.e. after the similitude of Jesus Christ, who so lives as to die no more. Or else this phrase imports that Jesus Christ is the root of our spiritual life; even as the scion lives in the stock. so believers are alive unto God in Jesus Christ, receiving from him that virtue whereby their spiritual life is begun, maintained, and perfected.

Poole: Rom 6:12

Let not sin therefore: q.d. Seeing this is the case, that you are dead to sin, baptized into Christ, are planted together into the likeness of his death, &c., therefore the rather hearken to and obey the following exhortation. By sin he means the sin or corruption of our nature, the same that before he called the old man, and the body of sin. There are remainders thereof in the regenerate; in them it is mortified, but not eradicated; therefore to them this exhortation is not unnecessary.

Reign he doth not say, let it not be or reside, but let it not reign or preside; let it not bear sway or have dominion in you; let it not have the upper hand of the motions of the Spirit of God.

In your mortal body the body (called here a mortal or frail body ) is put by a synecdoche for the whole man; and he the rather makes mention of the body, because the parts and members thereof are the usual instruments of sin. Therefore it follows in the next verse, Neither yield your members as instruments of unrighteousness.

That ye should obey it in the lusts thereof i.e. that you should obey sin in the lust of the body. The gender of the relative article of the Greek, requires it should be so read and understood. The meaning is not as if lusts were in the body alone, for Christ teacheth the contrary, Mat 15:19,20 ; but because all sinful lusts do mostly show and manifest themselves in and through the body, Gal 5:19 .

Poole: Rom 6:13

He fitly compares our bodily members to tools that artificers work, or weapons that soldiers fight withal; for as those, so these, may be used well or ill: e.g. With the hand one man giveth an alms, another stealeth; with the tongue one man blesseth, another curseth. By members here we are not only to understand the parts of the body, as the hands, eyes, ears, &c.; but also the faculties of the soul, as the understanding, will, affections, &c. These bear some proportion to the bodily members, as the understanding to the eye, &c. All of them must be employed by us as weapons to fight, not under the command of Satan for sin, but under the command of God for righteousness.

As those that are alive from the dead: these words contain a reason why we should not serve sin and Satan, but bequeath and dedicate ourselves to the service of God, because we are endued with a spiritual life, after a spiritual death; or because we have received so great a benefit as to be raised in Christ from the death and power of sin.

Poole: Rom 6:14

In the Rom 6:12 it was an exhortation, but in this it is a promise, that sin shall not reign in and over us. Rebel it may, but reign it shall not in the regenerate. It hath lost its absolule and uncontrolled power. It fares with sin in such as with those beasts in Dan 7:12 , who, though their lives were prolonged for a season, had their dominion taken away. It is an encouragement to fight, when we are sure of victory.

For ye are not under the law, but under grace: he adds this as a reason of that he had asserted and promised: you are not under a legal, but gospel dispensation; so some expound the words; grace is often put for the gospel: or, you are not under the old but the new covenant.

The law and grace thus differ; the one condemns the sinner, the other absolves him; the one requires perfect, the other accepts sincere, obedience; the one prescribes what we must do, the other assists us in the doing of our duty. This last seems to be the genuine sense: q.d. You may be sure sin shall have no dominion over you; for you are not under the law, which forbids sin, but gives no power against it, or which requires obedience, and gives no strength to perform it (like the Egyptian taskmasters, who required bricks but gave no straw); but under the gospel or covenant of grace, where sin is not only forbidden, but the sinner is enabled to resist and overcome it.

Question. But what shall be said of the godly in the times of the law; were not they under grace?

Answer. They were, Act 15:11 Heb 4:2 ; but not in the same degree. The godly had help and assistance under the law, but they had it not by the law. How believers are said not to be under the law: see Rom 7:4 .

Poole: Rom 6:15

What then? doth it follow from hence that we are lawless, and may live as we list?

God forbid: q.d. No, by no means, the premises afford no such conclusion; though we are not under the curse and rigour of the law, yet we are under its directions and discipline: the gospel allows of sin no more than the law. The apostle is careful, both here and elsewhere, to prevent licentiousness, or the abuse of Christian liberty: see Gal 5:13 1Pe 2:16 : see Rom 6:1 , and See Poole on "Rom 6:1" .

Poole: Rom 6:16

He refutes the aforementioned cavil by a common axiom, that every one knows and apprehends.

Of obedience unto righteousness which will be rewarded with eternal life. But why doth he not say of obedience unto life? Then the antithesis had been more plain and full. Because though sin be the cause of death, yet obedience is not the cause of life, as Rom 6:23but only the way to it.

Poole: Rom 6:17

But God be thanked, that ye were the servants of sin: q.d. But as for you, God be thanked, that though once you were the servants of sin, viz. when you were ignorant and unregenerate, yet now you are freed from that bondage, and set at liberty from the power and dominion of sin.

But ye have obeyed from the heart that form of doctrine which was delivered you: this phrase expresses the efficacy of Divine doctrine in the hearts of believers; it changeth and fashioneth their hearts according to its likeness, 2Co 3:18 . Hence in Jam 1:21 , it is called an ingrafted word; it turns the heart and life of the hearer into its own nature, as the stock doth the scion that is ingrafted into it. The doctrine of the gospel is the mould, and the hearer is the metal, which, when it is melted and cast into the mould, receives its form and figure.

Poole: Rom 6:18

Made free from sin i.e. the servitude of sin; having received a manumission from that hard and evil master, you have given tap yourselves to a better and more ingenuous service.

Poole: Rom 6:19

I speak after the manner of men because of the infirmity of your flesh: q.d. I accommodate myself to your capacity, because of the weakness of your understanding in spiritual things; therefore I use this familiar similitude of service and freedom, that by these secular and civil things you might the better understand such as are spiritual: see Joh 3:12 .

For as ye have yielded, &c.: q.d. The great thing that I desire of you (and it is most reasonable) is this, that you would be as sedulous and careful now to obey God, as you have formerly been to obey and serve sin; to do good, as you have been to do evil.

To uncleaness to fleshly lusts, which defile you.

To iniquity unto iniquity i.e. adding one sin to another; or else by the former you may understand original, by the latter actual sin. He useth three words about the service of sin, and but two about the service of God; wicked men take great pains for hell; oh that we would take the same for heaven.

Poole: Rom 6:20

q.d. When you served sin, you knew that God and righteousness had no whit of your service; why then should sin have any of your service now, when ye have delivered up yourselves to righteousness, or godliness, to be the observant followers thereof? Why should not ye now abstain as strictly from all sin, as then ye did from all good?

PBC: Rom 6:1

See PB: Ps 77:1 

What stronger Motive to forsake Sin can be thought of than Christ’s bearing it, and his suffering the Penalty which it demerits? Wherein, divine Indignation against our Crimes was discovered to the utmost. And as His being made Righteousness to us, does not dissolve our Obligation to Obedience: So it is a most powerful Incitement unto it, in a Way of Gratitude for that eminent Favour.  John Brine

There’s nothing in the New Testament that teaches or suggests that we will ever rise to the level of sinless perfection in our moral conduct but the New Testament equally does not give credence or allow us to live on the edge to see how far we can endulge in sin and not provoke God to holy wrath. Scripture does not make our conduct the cause of our salvation but scripture identifies that those whom God saves will experience a transformation in moral perspective and to some extent or another manifest that change in moral outlook and conduct.   

PBC: Rom 6:2

To restate the doctrine of Perseverance, we say that this means that all of the saints shall persevere in faith and holiness. They will never permanently and fundamentally repudiate their faith in the Lord Jesus Christ as their Savior. While troubled by their sinful natures, they will nevertheless show evidences of their being alive in Christ. Grace in one’s heart does not lead to a life of careless, licentious living. We believers in grace have been accused of believing it is okay to " continue in sin, that grace may abound." But we say, along with the Apostle Paul, " God forbid. How shall we that are dead to sin, live any longer therein?"     28

See PB: Ps 77:1

PBC: Rom 6:17

See Philpot: THE MOULD OF DIVINE TEACHING

Haydock: Rom 6:1

Shall we continue in sin that grace may abound? He puts and rejects the same objection as before. (Chap. iii. ver. 7.) And having set forth in the last chapter the grace and advantage by Christ's coming, he now exhorts them to avoid sinning, and live in the grace of God. (Witham)

Haydock: Rom 6:2

Dead to sin, &c. We are then dead to sin when we neither live in sin by serving it, nor sin lives in us by reigning; in this case, how can we still live in it by yielding to its desires? St. Augustine (chap. vi. de spiritu et litera) thus explains the passage: when grace has caused us to die to sin; if we live again in it, we must be exceedingly ungrateful to grace. (Estius)

Haydock: Rom 6:3

We...are baptized in his death. Greek, unto his death. The apostle here alludes to the manner of administering the sacrament of baptism, which was then done by immersion or by plunging the person baptized under the water, in which he finds a resemblance of Christ's death and burial under ground, and of his resurrection to an immortal life. So must we after baptism rise to lead a quite different life: having been also, when we were baptized and made Christians, planted as branches ingrafted in Christ, let us endeavour to bring forth the fruits of a virtuous life. (Witham) ---

Old man...body of sin. Our corrupt state, subject to sin and concupiscence, coming to us from Adam, is called out old man , as our state, reformed in and by Christ, is called the new man. And the vices and sins which then ruled in us, are named the body of sin. (Challoner) ---

The old and sinful man we must look upon as crucified with him, and the body of sin, or our sinful body, destroyed. We must look upon ourselves as dead to sin, and that we must sin no more, as Christ being once risen, dies no more. (Witham)

Haydock: Rom 6:7

He that is dead is justified from sin. [1] Some translate, is freed from sin: this is true; but perhaps it is better to retain the word justified, which is observed to be a law-word used in courts of justice, where to be justified is to be acquitted, so that a man cannot be questioned again on that account; and so are sinners, when their sins are forgiven. (Witham)

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[BIBLIOGRAPHY]

Is justified from sin, justificatus est a peccato; Greek: dedikaiotai apo tes amartias. Dikaioo est vocabulum, forense. See Corn. a Lapide, Estius, &c.

Haydock: Rom 6:10

For in that he died to sin. But the sense must be for sins, or to destroy other men's sins, he himself being incapable of sinning. (Witham)

Haydock: Rom 6:12

Let not sin, therefore, reign, &c. He compares sin and justice to two kings, or generals, under one of which every man fights in this world. Sin is the tyrant, under which fight the wicked, and make their minds and their members the instruments, or arms of iniquity to sin, when they follow and yield to their disorderly lusts. But he exhorts them to live so as to make the powers of their souls, and their members, instruments or arms of justice to God, to fight under God, their lawful king, and under the banner of his justice. (Witham)

Haydock: Rom 6:14

You are not under the law of Moses, as some of you were before: but now you are all under grace, or the law of grace, where you may find pardon for your sins. But take care not to abuse this grace of pardon offered you, nor multiply your sins, and defer your conversion, as some may do, by presuming, that after all, by the merits of Christ, you can find pardon. This, says Tertullian, is the greatest ingratitude, to continue wicked, because God is good. Reflect that you make yourselves servants of him whom you obey. By yielding to your passions, you become slaves to sin. If you keep your obedience to the law of Christ, and to his doctrines, the form of which you have delivered to you by the gospel, you are the happy servants of justice, and the servants of God, who is justice itself. (Witham)

Haydock: Rom 6:17

Thanks be to God, &c. He thanks God, not because they had been in sin, but because after having been so long under the slavery of sin, they had now been converted from their heart, and with their whole strength gave themselves to that form of doctrine to which they had been conducted by the gospel. He returns God thanks for their obedience to the faith, because this obedience of the human will is the work and gift of God, that so no one may glory in his sight. (Ephesians ii.) (Estius)

Haydock: Rom 6:19

I speak a human thing, [2] or I am proposing to you what is according to human strength and ability assisted by the grace of God, with a due regard to the weakness and infirmity of your flesh. The sense, according to St. John Chrysostom is this, that the apostle having told them they must be dead to sin, lead a new life, &c. he now encourages them to it, by telling them, that what is required of them is not above their human strength, as it is assisted by those graces which God offers them, and which they have received. Where we may observe that these words, I speak of a human thing, are not the same, nor to be taken in the same sense, as chap. iii. 6. when he said, I speak after a human way, or I speak like men. (Witham) ---

What I ask of you Christian Romans, is, that you so earnestly labour for your sanctification as to improve daily in virtue, as formerly you plunged every day deeper and deeper into vice. (Menochius)

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[BIBLIOGRAPHY]

Humanum dico, Greek: anthropinon lego; chap. iii. 6. Secundum hominem, Greek: kat anthropon. See St. John Chrysostom, hom. xii.

Haydock: Rom 6:20-22

You were free from justice; that is, says St. John Chrysostom, you lived as no ways subject to justice, nor obedient to the law and precepts of God: an unhappy freedom, a miserable liberty, worse than the greatest slavery, the end of which is death, eternal death: of which sins with great reason you are now ashamed, when you are become the servants of God, and obedient to him, for which you will receive the fruit and reward of everlasting life in heaven. (Witham)

Gill: Rom 6:1

What shall we say then?.... The apostle here obviates an objection he saw would be made against the doctrine he had advanced, concerning the aboundings of the grace of God in such persons and places, where sin had abounded; which if true, might some persons say, then it will be most fit and proper to continue in a sinful course of life, to give up ourselves to all manner of iniquity, since this is the way to make the grace of God abound yet more and more: now says the apostle, what shall we say to this? how shall we answer such an objection? shall we join with the objectors, and say as they do? and

shall we continue in sin that grace may abound? that is, shall we persist in a vicious way of living with this view, that the grace of God may be magnified hereby? is it right to commit sin on such an account? or is this a fair inference, a just consequence, drawn from the doctrine of grace? To be sure it was not, the objection is without any ground and foundation; sin is not "per se", the cause of the glorifying God's grace, but "per accidens": sin of itself is the cause of wrath, and not of grace; but God has been pleased to take an occasion of magnifying his grace, in the forgiveness of sin: for it is not by the commission of sin, but by the pardon of it, that the grace of God is glorified, or made to abound. Moreover, grace in conversion is glorified by putting a stop to the reign of sin, and not by increasing its power, which would be done by continuing in it; grace teaches men not to live in sin, but to abstain from it; add to this, that it is owing to the want of grace, and not to the aboundings of it, that men at any time abuse, or make an ill use of the doctrines of grace; wherefore the apostle's answer is,

Gill: Rom 6:2

God forbid,.... By which he expresses his abhorrence of such a practice, and that this was a consequence which did not follow from the premises, and was far enough from his thoughts, and which he had in the greatest detestation: and he further argues against it by asking,

how shall we that are dead to sin, live any longer therein? There is a death for sin, a death in sin, and a death to sin; the latter is here mentioned, and persons may be said to be "dead to sin", both as justified and sanctified: justified persons are dead to sin, inasmuch as that is not imputed to them to condemnation and death; they are discharged from it; it cannot hurt them, or exert its damning power over them; it is crucified, abolished, and made an end of by Christ: sanctified persons are dead to sin; sin is not made their business, it is not their course of life; it is no longer a pleasure to them, but is loathsome and abominable; it is looked upon, not as a friend, but an enemy; it does not reign, it has not the dominion over them; it is subdued in them, and its power weakened; and as to the members of the flesh, and deeds of the body, it is mortified: to live in sin, is to live after the dictates of corrupt nature; and persons may be said to live in it, when they give up themselves to it, are bent upon it; when sin is their life, they delight in it, make it their work and business, and the whole course of their life is sinful: now those who are dead to sin, cannot thus live in it, though sin may live in them; they may fall into sin, and lie in it some time, yet they cannot live in it: living in sin, is not only unbecoming the grace of God revealed in the Gospel, but is contrary to it; it is detestable to gracious minds, yea, it seems impossible they should live in it; which is suggested by this question, "how shall we?" &c. The thing is impracticable: for, for a gracious soul to live in sin, would be to die again, to become dead in sin, which cannot be; he that lives and believes in Christ shall never die, spiritually or eternally.

Gill: Rom 6:3

Know ye not that so many of us as, You must know this, you cannot be ignorant of it, that whoever

were baptized into Jesus Christ, were baptized into his death: and therefore must be dead to sin, and consequently ought not to live, nor can they live in sin. This does not suppose, that some of this church were baptized persons, and others not; but that some might be baptized in water who were not baptized into Christ: there is a difference between being baptized in water in the name of Christ, and being baptized into Christ, which believers in their baptism are; by which is meant, not a being brought by it into union with Christ, which is either secretly from eternity, or openly at conversion, and both before the baptism of true believers; nor a being brought by it into the mystical body of Christ the church, for this also is before it; but rather it designs a being baptized, or a being brought by baptism into more communion with Christ, into a participation of his grace and benefits; or into the doctrine of Christ, and a more distinct knowledge of it: the power of which they feel upon their hearts, and so have really believed in Christ, heartily love him, and make a sincere profession of him; though rather the true meaning of the phrase "baptized into Christ", I take to be, is to be baptized purely for the sake of Christ, in imitation of him, who has set us an example, and because baptism is an ordinance of his; it is to submit to it with a view to his glory, to testify our affection for him, and subjection to him, without laying any stress or dependence on it for salvation; such who are thus baptized, are "baptized into his death"; they not only resemble Christ in his sufferings and death, by being immersed in water, but they declare their faith in the death of Christ, and also share in the benefits of his death; such as peace, pardon, righteousness, and atonement: now this proves, that such persons are dead to sin, who are so baptized; for by the death of Christ, into which they are baptized, they are justified from sin; by the death of Christ, their old man is crucified, and the body of sin destroyed; besides, believers in baptism profess themselves to be dead to sin and the world, and their baptism is an obligation upon them to live unto righteousness.

Gill: Rom 6:4

Therefore we are buried with him by baptism into death,.... The nature and end of baptism are here expressed; the nature of it, it is a "burial"; and when the apostle so calls it, he manifestly refers to the ancient and only way of administering this ordinance, by immersion; when a person is covered, and as it were buried in water, as a corpse is when laid the earth, and covered with it: and it is a burial with Christ; it is a representation of the burial of Christ, and of our burial with him as our head and representative, and that "into death"; meaning either the death of Christ as before, that is, so as to partake of the benefits of his death; or the death of sin, of which baptism is also a token; for believers, whilst under water, are as persons buried, and so dead; which signifies not only their being dead with Christ, and their communion with him in his death, but also their being dead to sin by the grace of Christ, and therefore ought not to live in it: for the apostle is still pursuing his argument, and is showing, from the nature, use, and end of baptism, that believers are dead to sin, and therefore cannot, and ought not, to live in it; as more fully appears from the end of baptism next mentioned;

that like as Christ was raised up from the dead by the glory of the father, even so we also should walk in newness of life; for the end of baptism is not only to represent the death and burial, but also the resurrection of Christ from the dead, which is here said to be "by the glory of the Father", some read the words, "unto the glory of the Father"; meaning either, that the Father might be glorified hereby; or that Christ, being raised from the dead, might enjoy glory with the Father, as he does in human nature; but rather the phrase expresses the means by which, and not the end to which, Christ was raised from the dead: and by the "glory of the Father" is meant, the glorious power of the Father, which was eminently displayed in raising Christ from the dead; and as baptism is designed to represent the resurrection of Christ, which is done by raising the person out of the water, so likewise to represent our resurrection from the death of sin, to a life of grace: whence it must be greatly incumbent on baptized believers, who are raised from the graves of sin by the power of Christ, to "walk in newness of life"; for since they are become new creatures, and have new hearts and new spirits given them, new principles of light, life, grace, and holiness implanted in them, and have entered into a new profession of religion, of which baptism is the badge and symbol, they ought to live a new life and conversation.

Gill: Rom 6:5

For if we have been planted together,.... This is not to be understood of an implantation of Jews and Gentiles together in One body; nor of an implantation of believers together in a church state; but of an implantation of Christ and his people together; which is openly done at conversion, in consequence of a secret union with him before; when they are transplanted from a state of nature, and are ingrafted into Christ; have the graces of the Spirit of God implanted in them, and grow up under the dews of grace, and shinings of the sun of righteousness upon them, and bring forth much fruit; now as these persons, by virtue of their secret union with Christ from eternity, as their head and representative, with whom they were crucified, in whom they died representatively, share in his death, enjoy the benefits of it, and feel its efficacy, and through it become dead to the law, sin, and the world, which is meant by

the likeness of his death; so these same persons shall be also planted

in the likeness of his resurrection; that is, they shall share in the benefits, and feel and enjoy the effects of it; not only their bodies will be raised at the last day, as their souls are now regenerated by virtue of it, and in resemblance to it; but their are, and shall be so influenced by his Spirit and grace, which has raised them from death to life, that they shall walk in newness of life; of which baptism is a lively representation, and to which it is a constant obligation.

Gill: Rom 6:6

Knowing this, that our old man is crucified with him,.... By the old man is meant the corruption of nature; called a man, because natural to men; it lives and dwells in them; it has spread itself over the whole man; it rules and governs in men; and consists of various parts and members, as a man does: it is called "old", because it is the poison of the old serpent, with which man was infected by him from the beginning; it is derived from the first man that ever was; it is as old as the man is, in whom it is, and is likewise called so, with respect to its duration and continuance; and in opposition to, and contradistinction from, the new man, or principle of grace: it is called "ours", because continual to us; it is in our nature, it cleaves to us, and abides in us. This name the apostle took from his countrymen the Jews, who were wont to call the vitiosity of nature hereby; so R. Aba on that passage, "the firstborn said to the younger, our father is old", Gen 19:31, asks, what is the meaning of this, "our father is old?" this, answers he, is the evil imagination, or corruption of nature, which is called זקן, "old", according to Ecc 4:13; and is said to be old, שנולד עם האדם, "because it is born with the man" ^o; or as the reason is elsewhere given ^p, because it is joined to him from his birth, to his old age: this, they say ^q, is with a man as soon as he is born, from the hour of his birth, as soon as ever he comes into the world. Now this is said to be "crucified with him"; that is, with Christ, when he was crucified: the Jews ^r have a notion that the evil imagination, or corruption of nature, לא יתבטל, will not be made to cease, or be abolished out of the world, till the King Messiah comes, and by him it is abolished: this is so crucified by the death, and at the cross of Christ, as that it cannot exert its damning power over believers; and is so crucified by the Spirit and grace of Christ in them, as that it cannot reign over them, or exercise its domineering power over them; wherefore they are dead unto it, and that to them, and therefore cannot live in it; which is done,

that the body of sin might be destroyed: by "the body of sin" is meant sin itself, which consists, as a body does, of various members; and also the power and strength of it, which the Jews ^s call חילא דיצר הרע, "the power of the evil imagination"; this is crucified with Christ, and nailed to his cross by his sacrifice and satisfaction, that its damning power might be destroyed, abolished, and done away: and it is crucified by the Spirit and grace of Christ, that its governing power might be took away, and that itself be subdued, weakened, and laid under restraints, and its members and deeds mortified:

that henceforth we should not serve sin; not that it should not be in us, for as yet, neither by virtue of the sacrifice of Christ, nor by the power of his grace, is sin as to its being removed from the people of God: but that we should not serve it, make provision for it, indulge it and obey it, in the lusts thereof.

Gill: Rom 6:7

For he that is dead, is freed from sin. This is not to be understood of a natural or a corporeal death; for this is the effect of sin, and is inflicted by way of punishment for it, on Christless persons; so far is it from being an atonement for sin, as the Jews ^t fancy; besides, there are many persons, who as they die in their sins, they will rise in them; though a natural death is alluded to, when persons are free from those laws and obligations to service and duty they are under whilst living: but here it is to be understood of a spiritual or mystical death, and of persons who are dead to the law, by the body of Christ; dead to sin by the sacrifice and grace of Christ; who are baptized into the death of Christ, and in imitation of him: such are "freed from sin"; not from the being of it; nor from the burden of it; nor from a continual war with it; nor from slips and falls into it; no, not even freed from it, in the most solemn services and acts of religion; but they are freed from the dominion of it, from servitude to it, and also from the guilt of it, and from obligation to punishment on account of it: they are, as it is in the Greek text, and as the Vulgate Latin and Arabic versions read, "justified from sin".

Gill: Rom 6:8

Now if we be dead with Christ,.... This does not imply any doubt about it, but is rather a taking it for granted: seeing we are dead with Christ by union with him, as our head and representative, and by communion with him in the benefits of his death, and being planted together in the likeness of it; or being dead to the law, sin, and the world, through the virtue and efficacy of Christ's death:

we believe that we shall also live with him; not only a life of justification by faith in his righteousness; and a life of sanctification from him, and to his glory; the continuance of which, and a perseverance in it, are firmly believed; but a life of glory and happiness with him hereafter, both in the new Jerusalem, in the new heavens, and new earth, in the glorious state of the church on earth, and in heaven to all eternity; where they shall be personally and visibly with him, in soul and body, and shall live in the most intimate and uninterrupted communion with him, enjoying the highest pleasure, and the most consummate happiness; and are therefore under the greatest obligation, whilst here on earth, to live, not in sin, but to righteousness, and to his praise and glory; with whom they are now dead to sin, and with whom they not only hope, but believe they shall live throughout the endless ages of eternity.

Gill: Rom 6:9

Knowing that Christ being raised from the dead,.... That Christ is risen from the dead, is a certain fact, well attested, thoroughly known, and firmly believed; the prophets prophesied of it, Christ himself foretold it, angels affirmed it, and the apostles were witnesses of it, as is also the Holy Ghost: and it is as certain, that he

dieth no more; he is raised to an immortal life, and will live for evermore; there is no need of his dying again, his death having been a full atonement and expiation of all the sins and transgressions of his people:

death hath no more dominion over him: it once had dominion over him; it held him under its power for a time, according to the divine determination, and by his own consent: but it was not possible he should be holden of it longer; both on account of the dignity of his person, as the Son of God, and the virtue and efficacy of his sacrifice, as the surety of his people, having put away sin for ever by it. He is the holy man the Jews ^u speak of,

"who is the mystery of the name Jehovah, and in him there is no sin, neither shall death have the dominion over him.''

Gill: Rom 6:10

For in that he died,.... The death of Christ was settled and agreed to in the covenant and council of peace; it was spoken of by the prophets, and typified by sacrifices; Christ came into the world in order to die, and actually did die the death of the cross; in which the great love of God and Christ is expressed to us; and which is a fundamental article of the Christian faith: and when he died,

he died unto sin once: he died to that, which we by nature are dead in, and could never make atonement for; which he himself never lived in, and which men naturally love to in; and which had he not died for, we must have died for to all eternity; and he died not for any sin of his own, or of angels, nor for the sins of every man, but for the sins of his people; it may be rendered, he died in sin: in the likeness of sinful flesh, in which he was sent; having as a surety sin laid on him, and bore by him, and for which he was wounded, bruised, and died: or rather to sin; that is, to make atonement for it, procure the pardon of it, take it away, and utterly abolish it: and this he did "once"; this is observed, in reference to the repeated sacrifices of the old law, which could never expiate or remove sin; and to show, that Christ's dying once was enough, his sacrifice was fully satisfactory to the law and justice of God:

but in that he liveth: which must be understood, not of his life as God, but as man; and that not on earth, but in heaven; where he lives with God, at the right hand of God, and by him, by the power of God: and

he liveth unto God; to his glory, and to make intercession for us.

Gill: Rom 6:11

Likewise reckon ye also yourselves,.... Two things the apostle would have believers consider of themselves, and reckon themselves, to be, in consequence of their relation to Christ, who was dead, but is alive, and as agreeable thereunto: the one is, that they would look upon themselves

to be dead indeed unto sin: believe their discharge from it, and not fear condemnation and death on account of it; and that it shall not be imputed to them, or have any damning power over them, since Christ has died unto it, or for it; and therefore should have no fellowship with it, nothing to do with it, as being dead unto it, and that to them: the other is, that they would consider themselves

alive unto God, through, Jesus Christ our Lord; and that either in a legal sense, as justified persons; men in a state of nature, or of "Pharisaism", think themselves alive, when they are not; but when they come under a work of the Spirit of God, they see themselves otherwise, and are convinced both of the exceeding sinfulness of sin, and the insufficiency of their own righteousness to justify from it; and when they have the righteousness of Christ revealed unto them, and faith is wrought in them to look unto it, and lay hold upon it, they are in themselves, and in their own apprehensions, alive, and that "unto God", in the sight of God; and their life of faith on the righteousness of Christ, is unto the glory of God, and will be followed with an eternal life with God, to which the justifying righteousness of Christ gives them a title; and this is all through Christ, and his righteousness: or this is to be considered by them of themselves as sanctified persons, who are quickened by the Spirit of Christ, and can feel the burden of sin, see the corruption of their nature, hear the voice both of law and Gospel, breathe after spiritual things, speak the language of Canaan, walk by faith on Christ, and work and act for him; which life of faith and holiness is "unto God", to his glory and honour, and is "through Christ", and is maintained and supported by him: or they should consider themselves not only as being justified before God, and made alive by his Spirit, but as such who shall live to and with God, through Christ, for evermore; for as Christ died and rose again, and lives unto and with God for ever, so they being dead to sin through him, and being quickened together with him and by his Spirit, shall never die the second death, but shall have everlasting life.

Gill: Rom 6:12

Let not sin therefore reign in your mortal body,.... Since grace reigns in you, sin should not: seeing ye are dead to sin, are baptized into the death of Christ, and are dead with him, and alive through him, sin therefore should not reign in you, and over you. This exhortation does not suppose a freewill power in man naturally, for this is spoken to persons, who had the Spirit and grace of Christ, and in whom God had wrought both to will and to do of his good pleasure; nor is this exhortation unnecessary to believers, though they are dead to sin, and though God has promised it shall not have the dominion over them, and though reigning sin, as divines say, cannot be in regenerate persons; for though they are entirely dead to sin as justified persons, yet not perfectly so as sanctified: they are indeed dead to sin, but sin is not dead in them; it struggles, it makes war, leads captive, and threatens absolute and universal dominion, wherefore such an exhortation is necessary; besides, though God has promised that sin shall not have the dominion, yet making use of means, such as prayer to God that it may not, striving against it, opposing it, in order to hinder its dominion, are no ways inconsistent with the promise of God, whose promises often have their accomplishment in the use of means: moreover, whereas some divines say, that reigning sin may be and others that it cannot be in regenerate persons, it should be observed, that if by reigning sin is meant, sinning against God out of malice and contempt, with the whole heart, without any struggle against it, or repentance for it, or so as to lose the grace of God, and never rise more, then it must be said that it cannot be in a regenerate man; but if by it is meant, falling into sin against their consciences, knowingly and willingly, so as to distress their minds, lose their peace, and grieve the Spirit of God, so as to be held under it, and be led captive by it, such power sin may have in them, and over them; and therefore the exhortation is not needless; and when the apostle says, let it not reign "in your mortal body", by it is either meant the whole man, or rather the body only, which is the instrument of sinning, and is become mortal through sin; and being so, is a reason why it should not reign in it, since it has done so much mischief to it already: and this also denotes the time of sin's being in us, and of the danger of its reigning in us; it is only whilst we are in this mortal body; and the consideration of our mortality should quicken us to war against sin, and be careful not to

obey it in the lusts thereof; the lusts of the body, or flesh, which are therefore sometimes called fleshly lusts, are many, and have great power and influence; and may be said to be obeyed, when provision is made to fulfil them, when these are the business of a man's life, and the whole of his conversation is taken up in them, without struggle against them, or opposition to them; and heroin lies the reign of sin.

Gill: Rom 6:13

Neither yield ye your members,.... The apostle more fully explains what he means by obeying sin in the lusts thereof; a presenting, or making use of the "members, as instruments of unrighteousness unto sin": by their "members" he means the several powers and faculties of the soul, and so the Ethiopic version renders it, "your souls"; or the several parts of the body, or both; by "yielding", or presenting of them, is designed the employment of them in the service of sin,

as instruments of unrighteousness unto sin: that is, as means of performing unrighteous actions, in obedience to sin, or the corruption of nature with its lusts: the word translated "instruments", signifies "arms" or "weapons": so the ancients ^w formerly reckoned weapons the members of soldiers; and here the apostle calls the members weapons, which he would not have the saints use in favour of sin, an enemy and a tyrant; for that would be unrighteous in itself, and injurious to God and themselves: says he,

but yield yourselves unto God, as those that are alive from the dead: that is, present themselves soul and body to God, give up and devote themselves to him, and to his service, and yield a cheerful obedience to him; considering themselves as under great obligation so to do, inasmuch as they are freed from condemnation and death, by the righteousness of Christ; and quickened, when dead in trespasses and sins, by his Spirit and grace; and therefore should yield

your members, their whole selves,

as instruments, or weapons

of righteousness unto God; by fighting against sin, revenging all disobedience, and fulfilling obedience to the commands of God: the same is here meant, as is by putting on "the armour of light" Rom 13:12, and wearing and making use of "the armour of righteousness, on the right hand and the left", 2Co 6:7.

Gill: Rom 6:14

For sin shall not have dominion over you,.... It has dominion over God's people in a state of unregeneracy: and after conversion it is still in them, and has great power oftentimes to hinder that which is good, and to effect that which is evil; it entices and ensnares, and brings into captivity, and seems as though it would regain its dominion, and reign again, but it shall not. This is not a precept, exhortation, or admonition, as before, though some read it as such, "let not sin have dominion over you"; nor does it express merely what ought not to be, but what cannot, and shall not be; it is an absolute promise, that sin shall not have the dominion over believers; and respects not acts of sin, but the principle of sin; and means not its damning power, though that is took away, but its tyrannical, governing power: "it shall not lord it over you", as the words may be rendered; for in regeneration, sin is dethroned; Christ enters as Lord, and continues to be so; saints are in another kingdom, the kingdom of Christ and grace; could sin reign again over them, they might be lost and perish, which they never can: now this is a noble argument why saints should use their members as weapons of righteousness for God and against sin; since they are sure of being conquerors, and are secure from the tyrannical government of sin over them. The Jewish doctors say ^x, there are three persons, לא שלט בהן יצר הרע, "over whom the evil imagination", or "sin, had not the dominion"; and these are they, Abraham, Isaac, and Jacob; but these are not the only persons, for all Abraham's spiritual seed, all that are of the faith of Abraham, enjoy the same favour: the reason of this is,

for ye are not under the law; by which is meant, not the law of nature; nor the civil law of the Jews; nor their ceremonial law; but either the law of sin, as a governing principle; or rather the moral law: this they were under, so as to obey it, but not in order to obtain righteousness by it; or as forced to obey it by its threats and terrors; they were not under its rigorous exaction; nor under its curse and condemnation; nor as irritating sin, and causing it to abound; or as a covenant of works:

but under grace; under the covenant of grace, and in the enjoyment of the blessings of it; under the Gospel, and the dispensation of it, which leads and teaches men to deny ungodliness and worldly lusts; under and in the possession of the grace of justification and pardon, which strongly influence to righteousness and holiness; and under regenerating and sanctifying grace as a reigning governing principle in the soul. The apostle's view in this is, to affect the saints with their present privilege, and to engage them in a cheerful conflict with sin, and to stir up in them an abhorrence of living in it.

Gill: Rom 6:15

What then? shall we sin,.... Does it follow from hence, that therefore we may sin, and go on and continue in it,

because we are not under the law, but under grace? here the apostle meets with an objection of the adversary, saying, that if men are not under the law, and are free from all obligation to it, then they may live as they list; nor can they be chargeable with sin, or that be objected to them; since where there is no law, there is no transgression, and sin is not imputed where there is no law; and if they are under grace, or in the love and favour of God, from which there is no separation, then they cannot be damned, do what they will: but this objection proceeds upon a mistaken sense of the phrase, "under the law"; for believers, though they are not under the law as the ministry of Moses, yet they are under it, as it is in the hands of Christ; and though not under its curse, yet under obligation to obedience to it, from principles of love and grace; and a transgression of it is sin in them, as in others; and which is taken notice of by God, and visited with stripes in a: fatherly way, though his loving kindness is not removed: and to argue from the unchangeableness of God's grace, or the doctrines of it, as encouraging licentiousness, is greatly to abuse the grace of God, and manifestly betrays such persons to be ignorant of it and its influence; since nothing more powerfully engages to a love of holiness, and hatred of sin; wherefore the apostle, answers to this objection in his usual way,

God forbid; signifying his abhorrence of everything of this kind.

Gill: Rom 6:16

Know ye not, that to whom ye yield yourselves,.... The apostle goes on with his answer to the above objection, by making use of an argument from the nature of servants and their obedience, a thing well known to everyone, and which none could be ignorant of; which he delivers by way of distribution, that such who yield themselves

servants to obey, his servants ye are to whom ye obey, whether of sin unto death, or obedience unto righteousness: such who obey sin, are the servants of sin; they are at the beck and command of sin; they give up themselves to the service of it with delight and diligence, and are perfect drudges to it: this is a very unhappy situation; their service is very unreasonable; and they are rendered incapable of serving God, for no man can serve two masters; they are hereby brought into the drudgery of the devil; into a state of bondage, out of which nothing but grace can extricate them; into a very mean and contemptible condition, and even a deplorable one; for if grace prevent not, they will have the wages of sin paid them, which is death, for their obedience is "of sin unto death"; which will lie in an eternal separation from Father, Son, and Spirit, in a sense of divine wrath, and in the company of devils and damned spirits: now this is added, to show the malignant nature and just demerit of sin, and to deter and dissuade persons from the service of it: on the other hand, such as obey the Lord, are the servants "of obedience unto righteousness": but why is not this obedience, which is the obedience of faith to the Gospel, of Christ, and of the new man to God or Christ, said to be "unto life", as the antithesis seems to require? because though death is the fruit of sin, yet life is not the fruit of obedience, but the fruit of obedience is righteousness; by which is meant, nor a justifying one before God, but righteousness before men; or a course of living soberly and righteously, which is the effect of being under grace; and hence it appears, that true believers can make no such ill use of their privilege, as is suggested in the objection.

Gill: Rom 6:17

But God be thanked that ye were the servants of sin,.... Not that the apostle must be thought to give thanks to God for that these persons had been the servants of sin, than which nothing is more disagreeable to God, or caused more shame to themselves; but that inasmuch as they had been in the drudgery and service of sin, they were now freed from it. Just as if a person, that has been a slave for some time in Algiers, should bless God, or be thankful to the instrument of his deliverance, that whereas he had been in such slavery, he is now redeemed from it: wherefore it is added,

but ye have obeyed from the heart that form of doctrine which was delivered you. By "the form of doctrine", is meant the Gospel, which is the "doctrine" of the Scriptures, of Christ and his apostles, and is sound and according to godliness; and is a "form", or contains a summary and compendium of truths, and is a pattern or exemplar, according to which ministers are to preach, and people to hear and receive. So the word טופס which is the same with τυπος here, is used by the Jewish ^y writers for a form, copy, pattern, or exemplar of any sort of writings This form of doctrine is קבלה, "a Cabala", but not like that of the Jews' oral law, or form of traditions ^z, handed down, as they say, from one man, and set of men, to another; but this is delivered from the Father to Christ, from Christ to his apostles, and by them to the saints; and "into which they were delivered", as it may be rendered, as into a mould; and so received the impression of it, and were evangelized by it: so such are who have a spirit of Gospel liberty, in opposition to a spirit of bondage; who live by faith on Christ, and not by the works of the law; who derive their comfort from him, and not from anything done by them; whose repentance and obedience are influenced by the grace of God, and who are zealous of good works, without any dependence on them. This form of doctrine was "obeyed" by them; by which is meant, not a mere obedience to the ordinances of the Gospel; nor a bare hearing of the doctrines of it, and giving an assent unto them; but an embracing of them by faith for themselves, so as to lay hold on Christ in them, submit to his righteousness therein revealed, and be willing to be saved by him, and him alone, in his own way; and this is the obedience of faith: the reason why faith is expressed by obedience is, because faith receives truth upon the veracity of God, and not upon the dictates of carnal reason; and is always more or less attended with external obedience to the will of God; and that is rightly performed only by faith. And this obedience did not lie in words, or proceed on mercenary views, and in an hypocritical way; but was "from the heart"; and was real and sincere: and good reason there is why a hearty, cheerful, and voluntary obedience should be yielded to t he Gospel; since it is from God; Christ is the substance of it; it is truth, and the word of our salvation. The Alexandrian copy reads, "from a pure heart"; and the Arabic version, "from the sincerity of your heart"; and the Ethiopic version, "with your whole heart".

Gill: Rom 6:18

Being then made free from sin,.... Not from a sinful nature; nor from a corrupt heart; nor from vain thoughts; nor from sinful words; nor from sinful actions altogether; but from the damning power of sin: sin brought all men under a sentence of condemnation; Christ has bore the execution of this sentence in himself for his people; hence, as considered in him, they are free from it; and such as are born again have passed from death to life, and shall never enter into condemnation: likewise, such persons are free from the guilt of sin; men are in a legal sense arraigned for sin, accused of it, and being convicted, are pronounced guilty before God; and awakened souls have a sense of it in themselves; but the blood of Christ sprinkled on their consciences frees them from it; though fresh sins committed bring fresh guilt, which requires the continual application of the blood of Jesus for pardon and cleansing: but what is chiefly designed here is freedom from the servitude of sin, as appears from the context. Now God's elect are not released voluntarily by their former masters; nor is their freedom obtained by their own power and will; but it is of God, Father, Son, and Spirit; and the Gospel is generally the means of it, and happy are those persons who are blessed with it! They are rid of a bad master; are freed from the worst of bondage; will be no more servants, as before; are delivered from the power, and out of the kingdom of darkness; are heirs of heaven, and shall enjoy the glorious liberty of the children of God: and for the time present are

become the servants of righteousness; servants to God, whose Gospel they obey; servants to Christ, whose righteousness they submit to; and servants to the law of righteousness, as held forth by Christ; they give up themselves to a course and life of righteousness, in which there are true honour, peace, and pleasure.

Gill: Rom 6:19

I speak after the manner of men,.... This refers either to what the apostle had said already concerning service and liberty, things which were known among men, and easy to be understood; or to the following exhortation: what he was about to say, he delivered in a manner suited to their understandings, and was ανθρωπινον, "that which was human"; not angelic, or what required the power, purity, and perfection of angels; or what was unreasonable or impossible, but what was their reasonable service, as men; and might be done through the grace of God, in the strength of Christ, and by the assistance of the Spirit: and though he might have insisted upon it with good reason, that they ought to be more diligent and industrious in the service of God than they had been in the service of sin; yet

because of the infirmity of their flesh, considering that they had flesh, or corrupt nature, and were attended with weakness in knowledge, faith, and obedience; he only pressed this upon them, that in like manner as they had been servants to sin, they would be servants to righteousness:

for as ye have yielded your members servants to uncleanness, and to iniquity unto iniquity; what they yielded to the service of sin were their "members"; by which, as before, may be meant, either the powers and faculties of their souls, or the parts and members of their bodies, or both; and particularly the latter, as the eyes and ears, the tongue, the mouth, the hands, and feet, which are all employed by a natural man in the drudgery of sin: these are yielded to sin under the form and character of "servants"; and as such are governed, directed, and ordered to fulfil this and the other lust, which is done willingly and readily: these members are "yielded", presented, and given up cheerfully to this slavery; which is both scandalous and unrighteous: it is "to uncleanness"; which designs all sorts of pollution and filthiness, both of flesh and spirit: "and to iniquity"; everything that is contrary to the law, all unrighteousness and ungodliness; and it is added, "unto iniquity"; which may design all sorts of sin, a progress in it, adding continually to it; which shows them to have been thorough hearty servants of sin. Now what the apostle exhorts to, and requires of them, is, that

even so now they would yield their members servants to righteousness unto holiness; that is, let the same members that have been employed in the service of sin, be made use of in the service of righteousness: let your eyes be employed in looking and diligently searching into the Scriptures of truth; your ears in hearing the Gospel preached; your lips, mouth, and tongue, in expressing the praises of God, for what he has done for you; your hands in distributing to the interest of religion, and the necessities of the saints; and your feet in hastening to attend on public worship, and observe the testimonies of the Lord: let them be employed under the same form and character as servants, waiting upon the Lord, ready to fulfil his will; and in the same manner, freely, willingly, and cheerfully, and that constantly and universally, in all acts of righteousness and holiness.

Gill: Rom 6:20

For when ye were the servants of sin,.... This is an argument used, or a reason given, why regenerate persons should be diligent in the service of righteousness; because when they were employed in the drudgery of sin, they

were free from righteousness; they had no righteousness, nor were they desirous of any; yea, averse to it, threw off the yoke of the law of righteousness, and lived in a very unrighteous manner: hence may be observed what is the free will of man in an unregenerate state; not free to, but "from" righteousness; free enough to evil, but from all that is good; and also what obligation lies upon believers, who are delivered from the bondage of corruption, and the servitude of sin, to a life and service of righteousness; inasmuch as they were before free from it, and unconcerned about it, but are now made by the grace of God free to it, they ought therefore cheerfully to pursue it, and neglect no opportunity of performing it.

Commentary -- Verse Notes / Footnotes

NET Notes: Rom 6:4

¹ tn Grk “may walk in newness of life,” in which ζωῆς (zwhs) functions as an attributed genitive (see ExSyn 89-90, where this verse is given as a prime example).

NET Notes: Rom 6:5

¹ tn Grk “we will certainly also of his resurrection.”

NET Notes: Rom 6:6

¹ tn Grk “knowing this, that.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

² tn Grk “may be rendered ineffective, inoperative,” or possibly “may be destroyed.” The term καταργέω (katargew) has various nuances. In Rom 7:2 the wife whose husband has died is freed from the law (i.e., the law of marriage no longer has any power over her, in spite of what she may feel). A similar point seems to be made here (note v. 7).

NET Notes: Rom 6:7

¹ sn Verse 7 forms something of a parenthetical comment in Paul’s argument.

NET Notes: Rom 6:9

¹ tn Grk “knowing.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

² tn The present tense here has been translated as a futuristic present (see ExSyn 536, where this verse is listed as an example).

NET Notes: Rom 6:11

¹ tc ‡ Some Alexandrian and Byzantine mss (Ì^94vid א* B C 81 365 1506 1739 1881 pc) have the infinitive “to be” (εἶναι, einai) following “yourselves”. The infinitive is lacking from some mss of the Alexandrian and Western texttypes (Ì^46vid A D*^,c F G 33^vid pc). The infinitive is found elsewhere in the majority of Byzantine mss, suggesting a scribal tendency toward clarification. The lack of infinitive best explains the rise of the other readings. The meaning of the passage is not significantly altered by inclusion or omission, but on internal grounds omission is more likely. NA²⁷ includes the infinitive in brackets, indicating doubt as to its authenticity.

² tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

NET Notes: Rom 6:13

¹ tn Or “weapons, tools.”

² tn Or “wickedness, injustice.”

³ tn Or “weapons, tools.”

NET Notes: Rom 6:16

¹ tn Grk “to whom you present yourselves.”

² tn Grk “as slaves for obedience.” See the note on the word “slave” in 1:1.

³ tn Grk “either of sin unto death, or obedience unto righteousness.”

NET Notes: Rom 6:17

¹ tn Grk “you were slaves of sin but you obeyed.”

² tn Or “type, form.”

NET Notes: Rom 6:19

¹ tn Or “because of your natural limitations” (NRSV).

sn Verse 19 forms something of a parenthetical comment in Paul’s argument.

Geneva Bible: Rom 6:1

What ^{( 1 )} shall we say then? Shall we continue in ^{( a )} sin, that grace may abound?

^{( 1 )} He passes now to another benefit of Christ, which is called sanctification or regeneration.

^{( a )} In that corruption, for though the guiltiness of sin, is not imputed to us, yet the corruption still remains in us: and this is killed little by little by the sanctification that follows justification.

Geneva Bible: Rom 6:2

God forbid. ^{( 2 )} How shall we, that are ^{( b )} dead to sin, live any longer therein?

^{( 2 )} The benefits of justification and sanctification are always inseparable joined together, and both of them proceed from Christ by the grace of God: now sanctification is the abolishing of sin, that is, of our natural corruption, whose place is taken by the cleanness and pureness of a reformed nature.

^{( b )} They are said by Paul to be dead to sin, who are made partakers of the power of Christ, so that the natural corruption is dead in them, that is, the power of it is removed, and it does not bring forth its bitter fruits: and on the other hand, they are said to live to sin, who are in the flesh, that is, whom the Spirit of God has not delivered from the slavery of the corruption of nature.

Geneva Bible: Rom 6:3

^{( 3 )} Know ye not, that so many of us as were baptized into ^{( c )} Jesus Christ were baptized into his death?

^{( 3 )} There are three parts of this sanctification: that is, the death of the old man or sin, his burial, and the resurrection of the new man, descending into us from the virtue of the death, burial, and resurrection of Christ, of which benefit our baptism is a sign and pledge.

^{( c )} To the end that growing up as one with him, we should receive his strength to extinguish sin in us, and to make us new men.

Geneva Bible: Rom 6:4

Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead ^{( d )} by the glory of the Father, even so ^{( e )} we also should walk in newness of life.

^{( d )} So that Christ himself, being released of his infirmity and weakness, might live in glory with God forever.

^{( e )} And we who are his members rise for this purpose, that being made partakers of the very same power, we should begin to lead a new life, as though we were already in heaven.

Geneva Bible: Rom 6:5

^{( 4 )} For if we have been planted together in the ^{( f )} likeness of his death, we shall ^{( g )} be also [in the likeness] of [his] resurrection:

^{( 4 )} The death of sin and the life of righteousness, or our ingrafting into Christ, and growing up into one with him, cannot be separated by any means, neither in death nor life: by which it follows that no man is sanctified who lives still to sin, and therefore is no man made partaker of Christ by faith, who does not repent and turn from his wickedness: for as he said before, the law is not overturned but established by faith.

^{( f )} And by means of the strength which comes from him to us, so we die to sin, as he is dead.

^{( g )} For every day we become more perfect: for we will never be perfectly sanctified, as long as we live here.

Geneva Bible: Rom 6:6

Knowing this, that our ^{( h )} old man is crucified with ^{( i )} [him], that the ^{( k )} body of sin might be destroyed, that henceforth we should not ^{( l )} serve sin.

^{( h )} Our entire nature, as we are conceived and born into this world with sin, is called "old", partly by comparing that old Adam with Christ, and partly also in respect of the deformed state of our corrupt nature, which we change with a new.

^{( i )} Our corrupt nature is regarded as belonging to Christ, not because of what he has done, but by imputation.

^{( k )} That wickedness which remains in us.

^{( l )} The end of sanctification which we aim at, and will at length come to, that is, when God will be all in all.

Geneva Bible: Rom 6:7

^{( 5 )} For he that is dead is freed from sin.

^{( 5 )} He proves it by the effects of death, comparing Christ the head with his members.

Geneva Bible: Rom 6:10

For in that he died, he died unto sin ^{( m )} once: but in that he liveth, he liveth unto ^{( n )} God.

^{( m )} Once for all.

^{( n )} With God.

Geneva Bible: Rom 6:12

^{( 6 )} Let not sin therefore ^{( o )} reign in your mortal body, that ye should obey it in the lusts thereof.

^{( 6 )} An exhortation to contend and strive with corruption and all the effects of it.

^{( o )} By reigning Paul means that principal and high rule which no man strives against, and even if anyone does, it is in vain.

Geneva Bible: Rom 6:13

Neither ^{( p )} yield ye your ^{( q )} members [as] ^{( r )} instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members [as] instruments of righteousness unto God.

^{( p )} To sin, as to a Lord or tyrant.

^{( q )} Your mind and all the powers of it.

^{( r )} As instruments to commit wickedness with them.

Geneva Bible: Rom 6:14

^{( 7 )} For sin shall not have dominion over you: for ye are not under the law, but under grace.

^{( 7 )} He grants that sin is not yet so dead in us that it is utterly extinct: but he promises victory to those that contend bravely, because we have the grace of God given to us which works so that the law is not now in us the power and instrument of sin.

Geneva Bible: Rom 6:15

^{( 8 )} What then? shall we sin, because we are not under the law, but under grace? God forbid.

^{( 8 )} To be under the law and under sin signifies the same thing, with respect to whose who are not sanctified, and on the other hand to be under grace and righteousness is in harmony with those that are regenerated. Now these are contraries, so that one cannot agree with the other: therefore let righteousness expel sin.

Geneva Bible: Rom 6:17

^{( 9 )} But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that ^{( s )} form of doctrine which was delivered you.

^{( 9 )} By nature we are slaves to sin and free from righteousness, but by the grace of God we are made servants to righteousness, and therefore free from sin.

^{( s )} This type of speech has a special meaning in it: for he means by this that the doctrine of the gospel is like a certain mould in which we are cast, to be shaped and fashioned like it.

Geneva Bible: Rom 6:20

For when ye were the servants of sin, ye were ^{( t )} free from righteousness.

^{( t )} Righteousness had no rule over you.

Commentary -- Verse Range Notes

TSK Synopsis: Rom 6:1-23

1 We may not live in sin;

2 for we are dead unto it;

3 as appears by our baptism.

12 Let not sin reign any more;

18 because we have yielded ourselves to the service of righteousness;

23 and for that death is the wages of sin.

Maclaren: Rom 6:17

The Form Of Teaching'

Ye have obeyed from the heart that form of doctrine which was delivered you.'--Romans 6:17.

THERE is room for difference of opinion as to what Paul precisely means by form' here. The word so rendered appears in English as type, and has a similar variety of meaning. It signifies originally a mark made by pressure or impact; and then, by natural transitions, a mould, or more generally a pattern or example, and then the copy of such an example or pattern, or the cast from such a mould. It has also the other meaning which its English equivalent has taken on very extensively of late years, such as, for instance, you find in expressions like An English type of face,' meaning thereby the general outline which preserves the distinguishing characteristics of a thing. Now we may choose between these two meanings in our text. If the Apostle means type in the latter sense of the word, then the rendering form' is adequate, and he is thinking of the Christian teaching which had been given to the Roman Christians as possessing certain well-defined characteristics which distinguished it from other kinds of teaching--such, for instance, as Jewish or heathen.

But if we take the other meaning, then he is, in true Pauline fashion, bringing in a vivid and picturesque metaphor to enforce his thought, and is thinking of the teaching which the Roman Christians had received as being a kind of mould into which they were thrown, a pattern to which they were to be conformed. And that that is his meaning seems to me to be made a little more probable by the fact that the last words of my text would be more accurate if inverted, and instead of reading, as the Authorised Version does, that form of doctrine which was delivered you,' we were to read, as the Revised Version does, that form whereunto ye were delivered.'

If this be the general meaning of the words before us, there are three thoughts arising from them to which I turn briefly. First, Paul's Gospel was a definite body of teaching; secondly, that teaching is a mould for conduct and character; lastly, that teaching therefore demands obedience. Take, then, these three thoughts.

I. First, Paul's Gospel Was A Definite Body Of Teaching.

Now the word doctrine,' which is employed in my text, has, in the lapse of years since the Authorised Version was made, narrowed its significance. At the date of our Authorised translation doctrine' was probably equivalent to teaching,' of whatever sort it might be. Since then it has become equivalent to a statement of abstract principles, and that is not at all what Paul means. He does not mean to say that his gospel was a form of doctrine in the sense of being a theological system, but he means to say that it was a body of teaching, the nature of the teaching not being defined at all by the word.

Therefore we have to notice that the great, blessed peculiarity of the Gospel is that it is a teaching, not of abstract dry principles, but of concrete historical facts. From these principles in plenty may be gathered, but in its first form as it comes to men fresh from God it is not a set of propositions, but a history of deeds that were done upon earth. And, therefore, is it fitted to be the food of every soul and the mould of every character.

Jesus Christ did not come and talk to men about God, and say to them what His Apostles afterwards said, God is love,' but He lived and died, and that mainly was His teaching about God. He did not come to men and lay down a theory of atonement or a doctrine of propitiation, or theology about sin and its relations to God, but He went to the Cross and gave Himself for us, and that was His teaching about sacrifice. He did not say to men There is a future life, and it is of such and such a sort,' but He came out of the grave and He said Touch Me, and handle Me. A spirit hath not flesh and bones,' and therefore He brought life and immortality to light, by no empty words but by the solid realities of facts. He did not lecture upon ethics, but He lived a perfect human life out of which all moral principles that will guide human conduct may be gathered. And so, instead of presenting us with a hortus siccus, with a botanic collection of scientifically arranged and dead propositions, He led us into the meadow where the flowers grow, living and fair. His life and death, with all that they imply, are the teaching.

Let us not forget, on the other hand, that the history of a fact is not the mere statement of the outward thing that has happened. Suppose four people, for instance, standing at the foot of Christ's Cross; four other' evangelists' than the four that we know. There is a Roman soldier; there is a Pharisee; there is one of the weeping crowd of poor women, not disciples; and there is a disciple. The first man tells the fact as he saw it: The Jewish rebel was crucified this morning.'

The second man tells the fact: A blaspheming apostate suffered what he deserved to-day.' The woman tells the fact: A poor, gentle, fair soul was martyred to-day.' And the fourth one tells the fact: Jesus Christ, the Son of God, died for our sins.' The three tell the same fact; the fourth preaches the Gospel, that is to say, Christian teaching is the facts plus their explanation; and it is that which differentiates it from the mere record which is of no avail to anybody. So Paul himself in one of his other letters puts it. This is his gospel: Jesus of Nazareth died for our sins according to the Scriptures, and He was buried, and rose again the third day, according to the Scriptures.' That is what turns the bald story of the facts into teaching, which is the mould for life.

So on the one hand, dear brethren, do not let us fall into the superficial error of fancying that our religion is a religion of emotion and morality only. It is a religion with a basis of divine truth, which, being struck away, all the rest goes. There is a revolt against dogma to-day, a revolt which in large measure is justified as an essential of progress, and in large measure as an instance of progress; but human nature is ever prone to extremes, and in the revolt from man's dogma there is danger of casting away God's truth. Christianity is not preserved when we hold by the bare facts of the outward history, unless we take with these facts the interpretation of them, which declares the divinity and the sacrifice of the Son of God.

And on the other hand, let us keep very clear in our minds the broad and impassable gulf of separation between the Christian teaching as embodied in the Scripture and the systems which Christianity has evolved therefrom. Men's intellects must work upon the pabulum that is provided for them, and a theology in a systematised form is a necessity for the intellectual and reasonable life of the Christian Church. But there is all the difference between man's inferences from and systematising of the Christian truth and the truth that lies here. The one is the golden roof that is cast over us; the other is too often but the spiders' webs that are spun across and darken its splendour. It is a sign of a wholesome change in the whole sentiment and attitude of the modern Christian mind that the word doctrine,' which has come to mean men's inferences from God's truth, should have been substituted as it has been in our Revised Version of my text, by the wholesome Christian word' teaching.' The teaching is the facts with the inspired commentary on them.

II. This Teaching Is In Paul's Judgment A Mould Or Pattern.

Secondly, notice that this teaching is in Paul's judgment a mould or pattern according to which men's lives are to be conformed.

There can be no question but that, in that teaching as set forth in Scripture, there does lie the mightiest formative power for shaping our lives, and emancipating us from our evil.

Christ is the type, the mould into which men are to be cast. The Gospel, as presented in Scripture, gives us three things. It gives us the perfect mould; it gives us the perfect motive; it gives us the perfect power. And in all three things appears its distinctive glory, apart from and above all other systems that have ever tried to affect the conduct or to mould the character of man.

In Jesus Christ we have in duo combination, in perfect proportion, all the possible excellences of humanity. As in other cases of perfect symmetry, the very precision of the balanced proportions detracts from the apparent magnitude of the statue or of the fair building, so to a superficial eye there is but little beauty there that we should desire Him, but as we learn to know Him, and live nearer to Him, and get more familiar with all His sweetness, and with all His power, He towers before us in ever greater and yet never repellent or exaggerated magnitude, and never loses the reality of His brotherhood in the completeness of His perfection. We have in the Christ the one type, the one mould and pattern for all striving, the glass of form,' the perfect Man.

And that likeness is not reproduced in us by pressure or by a blow, but by the slow and blessed process of gazing until we become like, beholding the glory until we are changed into the glory.

It is no use having a mould and metal unless you have a fire. It is no use having a perfect Pattern unless you have a motive to copy it. Men do not go to the devil for want of examples; and morality is not at a low ebb by reason of ignorance of what the true type of life is. But nowhere but in the full-orbed teaching of the New Testament will you find a motive strong enough to melt down all the obstinate hardness of the northern iron' of the human will, and to make it plastic to His hand. If we can say, He loved me and gave Himself for me,' then the sum of all morality, the old commandment that ye love one another,' receives a new stringency, and a fresh motive as well as a deepened interpretation, when His love is our pattern. The one thing that will make men willing to be like Christ is their faith that Christ is their Sacrifice and their Saviour. And sure I am of this, that no form of mutilated Christianity, which leaves out or falteringly proclaims the truth that Christ died on the Cross for the sins of the world, will ever generate heat enough to mould men's wills, or kindle motives powerful enough to lead to a life of growing imitation of and resemblance to Him. The dial may be all right, the hours most accurately marked in their proper places, every minute registered on the circle, the hands may be all right, delicately fashioned, truly poised, but if there is no main-spring inside, dial and hands are of little use, and a Christianity which says, Christ is the Teacher; do you obey Him?' is as impotent as the dial face with the broken main-spring. What we need, and what, thank God, in the teaching' we have, is the pattern brought near to us, and the motive for imitating the pattern, set in motion by the great thought, He loved me and gave Himself for me.'

Still further, the teaching is a power to fashion life, inasmuch as it brings with it a gift which secures the transformation of the believer into the likeness of his Lord. Part of' the teaching' is the fact of Pentecost; part of the teaching is the fact of the Ascension; and the consequence of the Ascension and the sure promise of the Pentecost is that all who love Him, and wait upon Him, shall receive into their hearts the Spirit of life in Christ Jesus' which shall make them free from the law of sin and death.

So, dear friends, on the one hand, let us remember that our religion is meant to work, that we have nothing in our creed that should not be in our character, that all our credenda are to be our agenda; everything believed to be something done; and that if we content ourselves with the simple acceptance of the teaching, and make no effort to translate that teaching into life, we are hypocrites or self-deceivers.

And, on the other hand, do not let us forget that religion is the soul of which morality is the body, and that it is impossible in the nature of things that you shall ever get a true, lofty, moral life which is not based upon religion. I do not say that men cannot be sure of the outlines of their duty without Christianity, though I am free to confess that I think it is a very maimed and shabby version of human duty, which is supplied, minus the special revelation of that duty which Christianity makes; but my point is, that the knowledge will not work without the Gospel.

The Christian type of character is a distinct and manifestly separate thing from the pagan heroism or from the virtues and the righteousnesses of other systems. Just as the musician's ear can tell, by half a dozen bars, whether that strain was Beethoven's, or Handel's, or Mendelssohn's, just as the trained eye can see Raffaelle's magic in every touch of his pencil, so Christ, the Teacher, has a style; and all the scholars of His school carry with them a certain mark which tells where they got their education and who is their Master, if they are scholars indeed. And that leads me to the last word.

III. This Mould Demands Obedience.

By the very necessity of things it is so. If the teaching' was but a teaching of abstract truths it would be enough to assent to them. I believe that the three angles of a triangle are equal to two right angles, and I have done my duty by that proposition when I have said Yes! it is so.' But the teaching' which Jesus Christ gives and is, needs a good deal more than that. By the very nature of the teaching, assent drags after it submission. You can please yourself whether you let Jesus Christ into your minds or not, but if you do let Him in, He will be Master. There is no such thing as taking Him in and not obeying.

And so the requirement of the Gospel which we call faith has in it quite as much of the element of obedience as of the element of trust. And the presence of that element is just what makes the difference between a sham and a real faith. Faith which has not works is dead, being alone.' A faith which is all trust and no obedience is neither trust nor obedience.

And that is why so many of us do not care to yield ourselves to the faith that is in Jesus Christ. If it simply came to us and said, If you will trust Me you will get pardon,' I fancy there would be a good many more of us honest Christians than are so. But Christ comes and says, Trust Me, follow Me, and take Me for your Master; and be like Me,' and one's will kicks, and one's passions recoil, and a thousand of the devil's servants within us prick their ears up and stiffen their backs in remonstrance and opposition. Submit' is Christ's first word; submit by faith, submit in love.

That heart obedience, which is the requirement of Christianity, means freedom. The Apostle draws a wonderful contrast in the context between the slavery to lust and sin, and the freedom which comes from obedience to God and to righteousness. Obey the Truth, and the Truth, in your obeying, shall make you free, for freedom is the willing submission to the limitations which are best. I will walk at liberty for I keep Thy precepts.' Take Christ for your Master, and, being His servants, you are your own masters, and the world's to boot. For all things are yours if ye are Christ's.' Refuse to bow your necks to that yoke which is easy, and to take upon your shoulders that burden which is light, and you do not buy liberty, though you buy licentiousness, for you become the slaves and downtrodden vassals of the world and the flesh and the devil, and while you promise yourselves liberty, you become the bondsmen of corruption. Oh! then, let us obey from the heart that mould of teaching to which we are delivered, and so obeying, we shall be free indeed.

MHCC: Rom 6:1-2

The apostle is very full in pressing the necessity of holiness. He does not explain away the free grace of the gospel, but he shows that connexion between justification and holiness are inseparable. Let the thought be abhorred, of continuing in sin that grace may abound. True believers are dead to sin, therefore they ought not to follow it. No man can at the same time be both dead and alive. He is a fool who, desiring to be dead unto sin, thinks he may live in it.

MHCC: Rom 6:3-10

Baptism teaches the necessity of dying to sin, and being as it were buried from all ungodly and unholy pursuits, and of rising to walk with God in newness of life. Unholy professors may have had the outward sign of a death unto sin, and a new birth unto righteousness, but they never passed from the family of Satan to that of God. The corrupt nature, called the old man, because derived from our first father Adam, is crucified with Christ, in every true believer, by the grace derived from the cross. It is weakened and in a dying state, though it yet struggles for life, and even for victory. But the whole body of sin, whatever is not according to the holy law of God, must be done away, so that the believer may no more be the slave of sin, but live to God, and find happiness in his service.

MHCC: Rom 6:11-15

The strongest motives against sin, and to enforce holiness, are here stated. Being made free from the reign of sin, alive unto God, and having the prospect of eternal life, it becomes believers to be greatly concerned to advance thereto. But, as unholy lusts are not quite rooted out in this life, it must be the care of the Christian to resist their motions, earnestly striving, that, through Divine grace, they may not prevail in this mortal state. Let the thought that this state will soon be at an end, encourage the true Christian, as to the motions of lusts, which so often perplex and distress him. Let us present all our powers to God, as weapons or tools ready for the warfare, and work of righteousness, in his service. There is strength in the covenant of grace for us. Sin shall not have dominion. God's promises to us are more powerful and effectual for mortifying sin, than our promises to God. Sin may struggle in a real believer, and create him a great deal of trouble, but it shall not have dominion; it may vex him, but it shall not rule over him. Shall any take occasion from this encouraging doctrine to allow themselves in the practice of any sin? Far be such abominable thoughts, so contrary to the perfections of God, and the design of his gospel, so opposed to being under grace. What can be a stronger motive against sin than the love of Christ? Shall we sin against so much goodness, and such love?

MHCC: Rom 6:16-20

Every man is the servant of the master to whose commands he yields himself; whether it be the sinful dispositions of his heart, in actions which lead to death, or the new and spiritual obedience implanted by regeneration. The apostle rejoiced now they obeyed from the heart the gospel, into which they were delivered as into a mould. As the same metal becomes a new vessel, when melted and recast in another mould, so the believer has become a new creature. And there is great difference in the liberty of mind and spirit, so opposite to the state of slavery, which the true Christian has in the service of his rightful Lord, whom he is enabled to consider as his Father, and himself as his son and heir, by the adoption of grace. The dominion of sin consists in being willingly slaves thereto, not in being harassed by it as a hated power, struggling for victory. Those who now are the servants of God, once were the slaves of sin.

Matthew Henry: Rom 6:1-23

The apostle's transition, which joins this discourse with the former, is observable: " What shall we say then? Rom 6:1. What use shall we make of this sweet and comfortable doctrine? Shall we do evil that good may come, as some say we do? Rom 3:8. Shall we continue in sin that grace may abound? Shall we hence take encouragement to sin with so much the more boldness, because the more sin we commit the more will the grace of God be magnified in our pardon? Is this a use to be made of it?"No, it is an abuse, and the apostle startles at the thought of it (Rom 6:2): " God forbid; far be it from us to think such a thought."He entertains the objection as Christ did the devil's blackest temptation (Mat 4:10): Get thee hence, Satan. Those opinions that give any countenance to sin, or open a door to practical immoralities, how specious and plausible soever they be rendered, by the pretension of advancing free grace, are to be rejected with the greatest abhorrence; for the truth as it is in Jesus is a truth according to godliness, Tit 1:1. The apostle is very full in pressing the necessity of holiness in this chapter, which may be reduced to two heads: - His exhortations to holiness, which show the nature of it; and his motives or arguments to enforce those exhortations, which show the necessity of it.

I. For the first, we may hence observe the nature of sanctification, what it is, and wherein it consists. In general it has two things in it, mortification and vivification - dying to sin and living to righteousness, elsewhere expressed by putting off the old man and putting on the new, ceasing to do evil and learning to do well.

1. Mortification, putting off the old man; several ways this is expressed. (1.) We must live no longer in sin (Rom 6:2), we must not be as we have been nor do as we have done. The time past of our life must suffice, 1Pe 4:3. Though there are none that live without sin, yet, blessed be God, there are those that do not live in sin, do not live in it as their element, do not make a trade of it: this is to be sanctified. (2.) The body of sin must be destroyed, Rom 6:6. The corruption that dwelleth in us is the body of sin, consisting of many parts and members, as a body. This is the root to which the axe must be laid. We must not only cease from the acts of sin (this may be done through the influence of outward restraints, or other inducements), but we must get the vicious habits and inclinations weakened and destroyed; not only cast away the idols of iniquity out of the heart. - That henceforth we should not serve sin. The actual transgression is certainly in a great measure prevented by the crucifying and killing of the original corruption. Destroy the body of sin, and then, though there should be Canaanites remaining in the land, yet the Israelites will not be slaves to them. It is the body of sin that sways the sceptre, wields the iron rod; destroy this, and the yoke is broken. The destruction of Eglon the tyrant is the deliverance of oppressed Israel from the Moabites. (3.) We must be dead indeed unto sin, Rom 6:11. As the death of the oppressor is a release, so much more is the death of the oppressed, Job 3:17, Job 3:18. Death brings a writ of ease to the weary. Thus must we be dead to sin, obey it, observe it, regard it, fulfil its will no more than he that is dead doth his quandam task-masters - be as indifference to the pleasures and delights of sin as a man that is dying is to his former diversions. He that is dead is separated from his former company, converse, business, enjoyments, employments, is not what he was, does not what he did, has not what he had. Death makes a mighty change; such a change doth sanctification make in the soul, it cuts off all correspondence with sin. (4.) Sin must not reign in our mortal bodies that we should obey it, Rom 6:12. Though sin may remain as an outlaw, though it may oppress as a tyrant, yet let it not reign as a king. Let it not make laws, nor preside in councils, nor command the militia; let it not be uppermost in the soul, so that we should obey it. Though we may be sometimes overtaken and overcome by it, yet let us never be obedient to it in the lusts thereof; let not sinful lusts be a law to you, to which you would yield a consenting obedience. In the lusts thereof - en tais epithumiais autou . It refers to the body, not to sin. Sin lies very much in the gratifying of the body, and humouring that. And there is a reason implied in the phrase your mortal body; because it is a mortal body, and hastening apace to the dust, therefore let not sin reign in it. It was sin that made our bodies mortal, and therefore do not yield obedience to such an enemy. (5.) We must not yield our members as instruments of unrighteousness, Rom 6:13. The members of the body are made use of by the corrupt nature as tools, by which the wills of the flesh are fulfilled; but we must not consent to that abuse. The members of the body are fearfully and wonderfully made; it is a pity they should be the devil's tools of unrighteousness unto sin, instruments of the sinful actions, according to the sinful dispositions. Unrighteousness is unto sin; the sinful acts confirm and strengthen the sinful habits; one sin begets another; it is like the letting forth of water, therefore leave it before it be meddled with. The members of the body may perhaps, through the prevalency of temptation, be forced to be instruments of sin; but do not yield them to be so, do not consent to it. This is one branch of sanctification, the mortification of sin.

2. Vivification, or living to righteousness; and what is that? (1.) It is to walk in newness of life, Rom 6:4. Newness of life supposes newness of heart, for out of the heart are the issues of life, and there is not way to make the stream sweet but by making the spring so. Walking, in scripture, is put for the course and tenour of the conversation, which must be new. Walk by new rules, towards new ends, from new principles. Make a new choice of the way. Choose new paths to walk in, new leaders to walk after, new companions to walk with. Old things should pass away, and all things become new. The man is what he was not, does what he did not. (2.) It is to be alive unto God through Jesus Christ our Lord, Rom 6:11. To converse with God, to have a regard to him, a delight in him, a concern for him, the soul upon all occasions carried out towards him as towards an agreeable object, in which it takes a complacency: this is to be alive to God. The love of God reigning in the heart is the life of the soul towards God. Anima est ubi amat, non ubi animat - The soul is where it loves, rather than where it lives. It is to have the affections and desires alive towards God. Or, living (our live in the flesh) unto God, to his honour and glory as our end, by his word and will as our rule - in all our ways to acknowledge him, and to have our eyes ever towards him; this is to live unto God. - Through Jesus Christ our Lord. Christ is our spiritual life; there is no living to God but through him. He is the Mediator; there can be no comfortable receivings from God, nor acceptable regards to God, but in and through Jesus Christ; no intercourse between sinful souls and a holy God, but by the mediation of the Lord Jesus. Through Christ as the author and maintainer of this life; through Christ as the head from whom we receive vital influence; through Christ as the root by which we derive sap and nourishment, and so live. In living to God, Christ is all in all. (3.) It is to yield ourselves to God, as those that are alive from the dead, Rom 6:13. The very life and being of holiness lie in the dedication of ourselves to the Lord, giving our own selves to the Lord, 2Co 8:5. "Yield yourselves to him, not only as the conquered yields to the conqueror, because he can stand it out no longer; but as the wife yields herself to her husband, to whom her desire is, as the scholar yields himself to the teacher, the apprentice to his master, to be taught and ruled by him. Not yield your estates to him, but yield yourselves; nothing less than your whole selves;" parastēsate eautous - accommodate vos ipsos Deo - accommodate yourselves to God; so Tremellius, from the Syriac. "Not only submit to him, but comply with him; not only present yourselves to him once for all, but be always ready to serve him. Yield yourselves to him as wax to the seal, to take any impression, to be, and have, and do, what he pleases."When Paul said, Lord, what wilt thou have me to do? (Act 9:6) he was then yielded to God. As those that are alive from the dead. To yield a dead carcase to a living God is not to please him, but to mock him: "Yield yourselves as those that are alive and good for something, a living sacrifice, "Rom 12:1. The surest evidence of our spiritual life is the dedication of ourselves to God. It becomes those that are alive from the dead (it may be understood of a death in law), that are justified and delivered from death, to give themselves to him that hath so redeemed them. (4.) It is to yield our members as instruments of righteousness to God. The members of our bodies, when withdrawn from the service of sin, are not to lie idle, but to be made use of in the service of God. When the strong man armed is dispossessed, let him whose right it is divide the spoils. Though the powers and faculties of the soul be the immediate subjects of holiness and righteousness, yet the members of the body are to be instruments; the body must be always ready to serve the soul in the service of God. Thus (Rom 6:19), " Yield your members servants to righteousness unto holiness. Let them be under the conduct and at the command of the righteous law of God, and that principle of inherent righteousness which the Spirit, as sanctifier, plants in the soul." Righteousness unto holiness, which intimates growth, and progress, and ground obtained. As every sinful act confirms the sinful habit, and makes the nature more and more prone to sin (hence the members of a natural man are here said to be servants to iniquity unto iniquity - one sin makes the heart more disposed for another), so every gracious act confirms the gracious habit: serving righteousness is unto holiness; one duty fits us for another; and the more we do the more we may do for God. Or serving righteousness, eis hagiasmon - as an evidence of sanctification.

II. The motives or arguments here used to show the necessity of sanctification. There is such an antipathy in our hearts by nature to holiness that it is no easy matter to bring them to submit to it: it is the Spirit's work, who persuades by such inducements as these set home upon the soul.

1. He argues from our sacramental conformity to Jesus Christ. Our baptism, with the design and intention of it, carried in it a great reason why we should die to sin, and live to righteousness. Thus we must improve our baptism as a bridle of restraint to keep us in from sin, as a spur of constraint to quicken us to duty. Observe this reasoning.

(1.) In general, we are dead to sin, that is, in profession and in obligation. Our baptism signifies our cutting off from the kingdom of sin. We profess to have no more to do with sin. We are dead to sin by a participation of virtue and power for the killing of it, and by our union with Christ and interest in him, in and by whom it is killed. All this is in vain if we persist in sin; we contradict a profession, violate an obligation, return to that to which we were dead, like walking ghosts, than which nothing is more unbecoming and absurd. For (Rom 6:7) he that is dead is freed from sin; that is, he that is dead to it is freed from the rule and dominion of it, as the servant that is dead is freed from his master, Job 3:19. Now shall we be such fools as to return to that slavery from which we are discharged? When we are delivered out of Egypt, shall we talk of going back to it again?

(2.) In particular, being baptized into Jesus Christ, we were baptized into his death, Rom 6:3. We were baptized eis Christon - unto Christ, as 1Co 10:2, eis Mōsēn - unto Moses. Baptism binds us to Christ, it binds us apprentice to Christ as our teacher, it is our allegiance to Christ as our sovereign. Baptism is externa ansa Christi - the external handle of Christ, by which Christ lays hold on men, and men offer themselves to Christ. Particularly, we were baptized into his death, into a participation of the privileges purchased by his death, and into an obligation both to comply with the design of his death, which was to redeem us from all iniquity, and to conform to the pattern of his death, that, as Christ died for sin, so we should die to sin. This was the profession and promise of our baptism, and we do not do well if we do not answer this profession, and make good this promise.

[1.] Our conformity to the death of Christ obliges us to die unto sin; thereby we know the fellowship of his sufferings, Phi 3:10. Thus we are here said to be planted together in the likeness of is death (Rom 6:5), tō homoiōmati , not only a conformity, but a conformation, as the engrafted stock is planted together into the likeness of the shoot, of the nature of which it doth participate. Planting is in order to life and fruitfulness: we are planted in the vineyard in a likeness to Christ, which likeness we should evidence in sanctification. Our creed concerning Jesus Christ is, among other things, that he was crucified, dead, and buried; now baptism is a sacramental conformity to him in each of these, as the apostle here takes notice. First, Our old man is crucified with him, Rom 6:6. The death of the cross was a slow death; the body, after it was nailed to the cross, gave many a throe and many a struggle: but it was a sure death, long in expiring, but expired at last; such is the mortification of sin in believers. It was a cursed death, Gal 3:13. Sin dies as a malefactor, devoted to destruction; it is an accursed thing. Though it be a slow death, yet this must needs hasten it that it is an old man that is crucified; not in the prime of its strength, but decaying: that which waxeth old is ready to vanish away, Heb 8:13. Crucified with him - sunestaurōthē , not in respect of time, but in respect of causality. The crucifying of Christ for us has an influence upon the crucifying of sin in us. Secondly, We are dead with Christ, Rom 6:8. Christ was obedient to death: when he died, we might be said to die with him, as our dying to sin is an act of conformity both to the design and to the example of Christ's dying for sin. Baptism signifies and seals our union with Christ, our engrafting into Christ; so that we are dead with him, and engaged to have no more to do with sin than he had. Thirdly, We are buried with him by baptism, Rom 6:4. Our conformity is complete. We are in profession quite cut off from all commerce and communion with sin, as those that are buried are quite cut off from all the world; not only not of the living, but no more among the living, have nothing more to do with them. Thus must we be, as Christ was, separate from sin and sinners. We are buried, namely, in profession and obligation: we profess to be so, and we are bound to be so: it was our covenant and engagement in baptism; we are sealed to be the Lord's, therefore to be cut off from sin. Why this burying in baptism should so much as allude to any custom of dipping under water in baptism, any more than our baptismal crucifixion and death should have any such references, I confess I cannot see. It is plain that it is not the sign, but the thing signified, in baptism, that the apostle here calls being buried with Christ, and the expression of burying alludes to Christ's burial. As Christ was buried, that he might rise again to a new and more heavenly life, so we are in baptism buried, that is, cut off from the life of sin, that we may rise again to a new life of faith and love.

[2.] Our conformity to the resurrection of Christ obliges us to rise again to newness of life. This is the power of his resurrection which Paul was so desirous to know, Phi 3:10. Christ was raised up from the dead by the glory of the Father, that is, by the power of the Father. The power of God is his glory; it is glorious power, Col 1:11. Now in baptism we are obliged to conform to that pattern, to be planted in the likeness of his resurrection (Rom 6:5), to live with him, Rom 6:8. See Col 2:12. Conversion is the first resurrection from the death of sin to the life of righteousness; and this resurrection is conformable to Christ's resurrection. This conformity of the saints to the resurrection of Christ seems to be intimated in the rising of so many of the bodies of the saints, which, though mentioned before by anticipation, is supposed to have been concomitant with Christ's resurrection, Mat 27:52. We have all risen with Christ. In two things we must conform to the resurrection of Christ: - First, He rose to die no more, Rom 6:9. We read of many others that were raised from the dead, but they rose to die again. But, when Christ rose, he rose to die no more; therefore he left his grave-clothes behind him, whereas Lazarus, who was to die again, brought them out with him, as one that should have occasion to use them again: but over Christ death has no more dominion; he was dead indeed, but he is alive, and so alive that he lives for evermore, Rev 1:18. Thus we must rise from the grave of sin never again to return to it, nor to have any more fellowship with the works of darkness, having quitted that grave, that land of darkness as darkness itself. Secondly, He rose to live unto God (Rom 6:10), to live a heavenly life, to receive that glory which was set before him. Others that were raised from the dead returned to the same life in every respect which they had before lived; but so did not Christ: he rose again to leave the world. Now I am no more in the world, Joh 13:1; Joh 17:11. He rose to live to God, that is, to intercede and rule, and all to the glory of the Father. Thus must we rise to live to God: this is what he calls newness of life (Rom 6:4), to live from other principles, by other rules, with other aims, than we have done. A life devoted to God is a new life; before, self was the chief and highest end, but now God. To live indeed is to live to God, with our eyes ever towards him, making him the centre of all our actions.

2. He argues from the precious promises and privileges of the new covenant, Rom 6:14. It might be objected that we cannot conquer and subdue sin, it is unavoidably too hard for us: "No,"says he, "you wrestle with an enemy that may be dealt with and subdued, if you will but keep your ground and stand to your arms; it is an enemy that is already foiled and baffled; there is strength laid up in the covenant of grace for your assistance, if you will but use it. Sin shall not have dominion. "God's promises to us are more powerful and effectual for the mortifying of sin than our promises to God. Sin may struggle in a believer, and may create him a great deal of trouble, but it shall not have dominion; it may vex him, but shall not rule over him. For we are not under the law, but under grace, not under the law of sin and death, but under the law of the spirit of life, which is in Christ Jesus: we are actuated by other principles than we have been: new lords, new laws. Or, not under the covenant of works, which requires brick, and gives no straw, which condemns upon the least failure, which runs thus, "Do this, and live; do it not, and die;"but under the covenant of grace, which accepts sincerity as our gospel perfection, which requires nothing but what it promises strength to perform, which is herein well ordered, that every transgression in the covenant does not put us out of covenant, and especially that it does not leave our salvation in our own keeping, but lays it up in the hands of the Mediator, who undertakes for us that sin shall not have dominion over us, who hath himself condemned it, and will destroy it; so that, if we pursue the victory, we shall come off more than conquerors. Christ rules by the golden sceptre of grace, and he will not let sin have dominion over those that are willing subjects to that rule. This is a very comfortable word to all true believers. If we were under the law, we were undone, for the law curses every one that continues not in every thing; but we are under grace, grace which accepts the willing mind, which is not extreme to mark what we do amiss, which leaves room for repentance, which promises pardon upon repentance; and what can be to an ingenuous mind a stronger motive than this to have nothing to do with sin? Shall we sin against so much goodness, abuse such love? Some perhaps might suck poison out of this flower, and disingenuously use this as an encouragement to sin. See how the apostle starts at such a thought (Rom 6:15): Shall we sin because we are not under the law, but under grace? God forbid. What can be more black and ill-natured than from a friend's extraordinary expressions of kindness and good-will to take occasion to affront and offend him? To spurn at such bowels, to spit in the face of such love, is that which, between man and man, all the world would cry out shame on.

3. He argues from the evidence that this will be of our state, making for us, or against us (Rom 6:16): To whom you yield yourselves servants to obey, his servants you are. All the children of men are either the servants of God, or the servants of sin; these are the two families. Now, if we would know to which of these families we belong, we must enquire to which of these masters we yield obedience. Our obeying the laws of sin will be an evidence against us that we belong to that family on which death is entailed. As, on the contrary, our obeying the laws of Christ will evidence our relation to Christ's family.

4. He argues from their former sinfulness, Rom 6:17-21, where we may observe,

(1.) What they had been and done formerly. We have need to be often reminded of our former state. Paul frequently remembers it concerning himself, and those to whom he writes. [1.] You were the servants of sin. Those that are now the servants of God would do well to remember the time when they were the servants of sin, to keep them humble, penitent, and watchful, and to quicken them in the service of God. It is a reproach to the service of sin that so many thousands have quitted the service, and shaken off the yoke; and never any that sincerely deserted it, and gave themselves to the service of God, have returned to the former drudgery. " God be thanked that you were so, that is, that though you were so, yet you have obeyed. You were so; God be thanked that we can speak of it as a thing past: you were so, but you are not now so. Nay, your having been so formerly tends much to the magnifying of divine mercy and grace in the happy change. God be thanked that the former sinfulness is such a foil and such a spur to your present holiness."[2.] You have yielded your members servants to uncleanness, and to iniquity unto iniquity, Rom 6:19. It is the misery of a sinful state that the body is made a drudge to sin, than which there could not be a baser or a harder slavery, like that of the prodigal that was sent into the fields to feed swine. You have yielded. Sinners are voluntary in the service of sin. The devil could not force them into the service, if they did not yield themselves to it. This will justify God in the ruin of sinners, that they sold themselves to work wickedness: it was their own act and deed. To iniquity unto iniquity. Every sinful act strengthens and confirms the sinful habit: to iniquity as the work unto iniquity as the wages. Sow the wind, and reap the whirlwind; growing worse and worse, more and more hardened. This he speaks after the manner of men, that is, he fetches a similitude from that which is common among men, even the change of services and subjections. [3.] You were free from righteousness (Rom 6:20); not free by any liberty given, but by a liberty taken, which is licentiousness: " You were altogether void of that which is good, - void of any good principles, motions, or inclinations, - void of all subjection to the law and will of God, of all conformity to his image; and this you were highly pleased with, as a freedom and a liberty; but a freedom from righteousness is the worst kind of slavery."

(2.) How the blessed change was made, and wherein it did consist.

[1.] You have obeyed from the heart that form of doctrine which was delivered to you, Rom 6:17. This describes conversion, what it is; it is our conformity to, and compliance with, the gospel which was delivered to us by Christ and his ministers. - Margin. Whereto you were delivered; eis hon paredothēte - into which you were delivered. And so observe, First, The rule of grace, that form of doctrine - tupon didachēs . The gospel is the great rule both of truth and holiness; it is the stamp, grace is the impression of that stamp; it is the form of healing words, 2Ti 1:13. Secondly, The nature of grace, as it is our conformity to that rule. 1. It is to obey from the heart. The gospel is a doctrine not only to be believed, but to be obeyed, and that from the heart, which denotes the sincerity and reality of that obedience; not in profession only, but in power - from the heart, the innermost part, the commanding part of us. 2. It is to be delivered into it, as into a mould, as the wax is cast into the impression of the seal, answering it line for line, stroke for stroke, and wholly representing the shape and figure of it. To be a Christian indeed is to be transformed into the likeness and similitude of the gospel, our souls answering to it, complying with it, conformed to it - understanding, will, affections, aims, principles, actions, all according to that form of doctrine.

[2.] Being made free from sin, you became servants of righteousness (Rom 6:18), servants to God, Rom 6:22. Conversion is, First, A freedom from the service of sin; it is the shaking off of that yoke, resolving to have no more to do with it. Secondly, A resignation of ourselves to the service of God and righteousness, to God as our master, to righteousness as our work. When we are made free from sin, it is not that we may live as we list, and be our own masters; no: when we are delivered out of Egypt, we are, as Israel, led to the holy mountain, to receive the law, and are there brought into the bond of the covenant. Observe, We cannot be made the servants of God till we are freed from the power and dominion of sin; we cannot serve two masters so directly opposite one to another as God and sin are. We must, with the prodigal, quit the drudgery of the citizen of the country, before we can come to our Father's house.

(3.) What apprehensions they now had of their former work and way. He appeals to themselves (Rom 6:21), whether they had not found the service of sin, [1.] An unfruitful service: " What fruit had you then? Did you ever get any thing by it? Sit down, and cast up the account, reckon your gains, what fruit had you then?"Besides the future losses, which are infinitely great, the very present gains of sin are not worth mentioning. What fruit? Nothing that deserves the name of fruit. The present pleasure and profit of sin do not deserve to be called fruit; they are but chaff, ploughing iniquity, sowing vanity, and reaping the same. [2.] It is an unbecoming service; it is that of which we are now ashamed - ashamed of the folly, ashamed of the filth, of it. Shame came into the world with sin, and is still the certain product of it - either the shame of repentance, or, if not that, eternal shame and contempt. Who would wilfully do that which sooner or later he is sure to be ashamed of?

5. He argues from the end of all these things. it is the prerogative of rational creatures that they are endued with a power of prospect, are capable of looking forward, considering the latter end of things. To persuade us from sin to holiness here are blessing and cursing, good and evil, life and death, set before us; and we are put to our choice. (1.) The end of sin is death (Rom 6:21): The end of those things is death. Though the way may seem pleasant and inviting, yet the end is dismal: at the last it bites; it will be bitterness in the latter end. The wages of sin is death, Rom 6:23. Death is as due to a sinner when he hath sinned as wages are to a servant when he hath done his work. This is true of every sin. There is no sin in its own nature venial. Death is the wages of the least sin. Sin is here represented either as the work for which the wages are given, or as the master by whom the wages are given; all that are sin's servants and do sin's work must expect to be thus paid. (2.) If the fruit be unto holiness, if there be an active principle of true and growing grace, the end will be everlasting life - a very happy end! - Though the way be up-hill, though it be narrow, and thorny, and beset, yet everlasting life at the end of it is sure. So, Rom 6:23, The gift of God is eternal life. Heaven is life, consisting in the vision and fruition of God; and it is eternal life, no infirmities attending it, no death to put a period to it. This is the gift of God. The death is the wages of sin, it comes by desert; but the life is a gift, it comes by favour. Sinners merit hell, but saints do not merit heaven. There is no proportion between the glory of heaven and our obedience; we must thank God, and not ourselves, if ever we get to heaven. And this gift is through Jesus Christ our Lord. It is Christ that purchased it, prepared it, prepares us for it, preserves us to it; he is the Alpha and Omega, All in all in our salvation.

Barclay: Rom 6:1-11

As he has so often done in this letter, Paul is once again carrying on an argument against a kind of imaginary opponent. The argument springs from the great saying at the end of the last chapter: "Where sin abounded, grace superabounded." It runs something like this.

The Objector: You have just said that God's grace is great enough to find forgiveness for every sin.

Paul: That is so.

The Objector: You are, in fact, saying that God's grace is the most wonderful thing in all this world.

Paul: That is so.

The Objector: Well, if that is so, let us go on sinning. The more we sin, the more grace will abound. Sin does not matter, for God will forgive anyway. In fact we can go further than that and say that sin is an excellent thing, because it gives the grace of God a chance to operate. The conclusion of your argument is that sin produces grace; therefore sin is bound to be a good thing if it produces the greatest thing in the world.

Paul's first reaction is to recoil from that argument in sheer horror. "Do you suggest," he demands, "that we should go on sinning in order to give grace more chance to operate? God forbid that we should pursue so incredible a course as that."

Then, having recoiled like that, he goes on to something else.

"Have you never thought," he demands, "what happened to you when you were baptized?" Now, when we try to understand what Paul goes on to say, we must remember that baptism in his time was different from what it commonly is today.

(a) It was adult baptism. That is not to say that the New Testament is opposed to infant baptism, but infant baptism is the result of the Christian family, and the Christian family could hardly be said to have come into being as early as the time of Paul. A man came to Christ as an individual in the early Church, often leaving his family behind.

(b) Baptism in the early Church was intimately connected with confession of faith. A man was baptized when he entered the Church; and he was entering the Church direct from paganism. In baptism a man came to a decision which cut his life in two, a decision which often meant that he had to tear himself up by the roots, a decision which was so definite that it often meant nothing less than beginning life all over again.

© Commonly baptism was by total immersion and that practice lent itself to a symbolism to which sprinkling does not so readily lend itself. When a man descended into the water and the water closed over his head, it was like being buried. When he emerged from the water, it was like rising from the grave. Baptism was symbolically like dying and rising again. The man died to one kind of life and rose to another; he died to the old life of sin and rose to the new life of grace.

Again, if we are fully to understand this, we must remember that Paul was using language and pictures that almost anyone of his day and generation would understand, It may seem strange to us, but it was not at all strange to his contemporaries.

The Jews would understand it. When a man entered the Jewish religion from heathenism, it involved three things--sacrifice, circumcision and baptism. The Gentile entered the Jewish faith by baptism. The ritual was as follows. The person to be baptized cut his nails and hair; he undressed completely; the baptismal bath must contain at least forty seahs, that is two hogsheads, of water; every part of his body must be touched by the water. As he was in the water, he made confession of his faith before three fathers of baptism and certain exhortations and benedictions were addressed to him. The effect of this baptism was held to be complete regeneration; he was called a little child just born, the child of one day. All his sins were remitted because God could not punish sins committed before he was born. The completeness of the change was seen in the fact that certain Rabbis held that a man's child born after baptism was his first-born, even if he had older children. Theoretically it was held--although the belief was never put into practice--that a man was so completely new that he might marry his own sister or his own mother. He was not only a changed man, he was a different man. Any Jew would fully understand Paul's words about the necessity of a baptized man being completely new.

The Greek would understand. At this time the only real Greek religion was found in the mystery religions. They were wonderful things. They offered men release from the cares and sorrows and fears of this earth; and the release was by union with some god. All the mysteries were passion plays. They were based on the story of some god who suffered and died and rose again. The story was played out as a drama. Before a man could see the drama he had to be initiated. He had to undergo a long course of instruction on the inner meaning of the drama. He had to undergo a course of ascetic discipline. He was carefully prepared. The drama was played out with all the resources of music and lighting, and incense and mystery. As it was played out, the man underwent an emotional experience of identification with the god. Before he entered on this he was initiated. Initiation was always regarded as a death followed by a new birth, by which the man was renatus in aeternum, reborn for eternity. One who went through the initiation tells us that he underwent "a voluntary death." We know that in one of the mysteries the man to be initiated was called moriturus, the one who is to die, and that he was buried up to the head in a trench. When he had been initiated, he was addressed as a little child and fed with milk, as one newly born. In another of the mysteries the person to be initiated prayed: "Enter thou into my spirit, my thought, my whole life; for thou art I and I am thou." Any Greek who had been through this would have no difficulty in understanding what Paul meant by dying and rising again in baptism, and, in so doing, becoming one with Christ.

We are not for one moment saying that Paul borrowed either his ideas or his words from such Jewish or pagan practices; what we do say is that he was using words and pictures that both Jew and Gentile would recognize and understand.

In this passage lie three great permanent truths.

(i) It is a terrible thing to seek to trade on the mercy of God and to make it an excuse for sinning. Think of it in human terms. How despicable it would be for a son to consider himself free to sin, because he knew that his father would forgive. That would be taking advantage of love to break love's heart.

(ii) The man who enters upon the Christian way is committed to a different kind of life. He has died to one kind of life and been born to another. In modern times we may have tended to stress the fact that acceptance of the Christian way need not make so very much difference in a man's life. Paul would have said that it ought to make all the difference in the world.

(iii) But there is more than a mere ethical change in a man's life when he accepts Christ. There is a real identification with Christ. It is, in fact, the simple truth that the ethical change is not possible without that union. A man is in Christ. A great scholar has suggested this analogy for that phrase. We cannot live our physical life unless we are in the air and the air is in us; unless we are in Christ, and Christ is in us, we cannot live the life of God.

Barclay: Rom 6:12-14

There is no more typical transition in Paul than that between this passage and the preceding one. The passage which went before was the writing of a mystic. It spoke of the mystical union between the Christian and Christ which came in baptism. It spoke of the way in which a Christian should live so close to Christ that all his life can be said to be lived in him. And now, after the mystical experience, comes the practical demand. Christianity is not an emotional experience; it is a way of life. The Christian is not meant to luxuriate in an experience however wonderful; he is meant to go out and live a certain kind of life in the teeth of the world's attacks and problems. It is common in the world of religious life to sit in church and feel a wave of feeling sweep over us. It is a not uncommon experience, when we sit alone, to feel Christ very near. But the Christianity which has stopped there, has stopped half-way. That emotion must be translated into action. Christianity can never be only an experience of the inner being; it must be a life in the marketplace.

When a man goes out into the world, he is confronted with an awesome situation. As Paul thinks of it, both God and sin are looking for weapons to use. God cannot work without men. If he wants a word spoken, he has to get a man to speak it. If he wants a deed done, he has to get a man to do it. If he wants a person encouraged, he has to get a man to do the lifting up. It is the same with sin; every man has to be given the push into it. Sin is looking for men who will by their words or example seduce others into sinning. It is as if Paul was saying: "In this world there is an eternal battle between sin and God; choose your side." We are faced with the tremendous alternative of making ourselves weapons in the hand of God or weapons in the hand of sin.

A man may well say: "Such a choice is too much for me. I am bound to fail." Paul's answer is: "Don't be discouraged and don't be despairing; sin will not lord it over you." Why? Because we are no longer under law but under grace. Why should that make all the difference? Because we are no longer trying to satisfy the demands of law but are trying to be worthy of the gifts of love. We are no longer regarding God as the stern judge; we are regarding him as the lover of the souls of men. There is no inspiration in all the world like love. Who ever went out from the presence of his loved one without the burning desire to be a better person? The Christian life is no longer a burden to be borne; it is a privilege to be lived up to. As Denney put it: "It is not restraint but inspiration which liberates from sin; not Mount Sinai but Mount Calvary which makes saints." Many a man has been saved from sin, not because of the regulations of the law, but because he could not bear to hurt or grieve or disappoint someone whom he loved and someone who, he knew, loved him. At best, the law restrains a man through fear; but love redeems him by inspiring him to be better than his best. The inspiration of the Christian comes, not from the fear of what God will do to him, but from the inspiration of what God has done for him.

Barclay: Rom 6:15-23

To a certain type of mind the doctrine of free grace is always a temptation to say, "If forgiveness is as easy and as inevitable as all that, if God's one desire is to forgive men and if his grace is wide enough to cover every spot and stain, why worry about sin? Why not do as we like? It will be all the same in the end."

Paul counters this argument by using a vivid picture. He says: "Once you gave yourselves to sin as its slave; when you did that, righteousness had no claim over you. But now you have given yourselves to God as the slave of righteousness; and so sin has no claim over you."

To understand this, we must understand the status of the slave. When we think of a servant, in our sense of the word, we think of a man who gives a certain agreed part of his time to his master and who receives a certain agreed wage for doing so. Within that agreed time he is at the disposal and in the command of his master. But, when that time ends, he is free to do as he likes. During his working hours he belongs to his master, but in his free time he belongs to himself. But, in Paul's time, the status of the slave was quite different. Literally he had no time which belonged to himself; every single moment belonged to his master. He was his master's absolutely exclusive possession. That is the picture that is in Paul's mind. He says: "At one time you were the slave of sin. Sin had exclusive possession of you. At that time you could not talk of anything else but sinning. But now you have taken God as your master and he has exclusive possession of you. Now you cannot even talk about sinning; you must talk about nothing but holiness."

Paul actually apologizes for using this picture. He says: "I am only using a human analogy so that your human minds can understand it." He apologized because he did not like to compare the Christian life to any kind of slavery. But the one thing that this picture does show is that the Christian can have no master but God. He cannot give a part of his life to God, and another part to the world. With God it is all--or nothing. So long as man keeps some part of his life without God, he is not really a Christian. A Christian is a man who has given complete control of his life to Christ, holding nothing back. No man who has done that can ever think of using grace as an excuse for sin.

But Paul has something more to say, "You took a spontaneous decision to obey the pattern of the teaching to which you were committed." In other words, he is saving, "You knew what you were doing, and you did it of your own free will." This is interesting. Remember that this passage has arisen from a discussion of baptism. This therefore means that baptism was instructed baptism. Now we have already seen that baptism in the early Church was adult baptism and confession of faith. It is, then, quite clear that no man was ever allowed into the Christian Church on a moment of emotion. He was instructed; he had to know what he was doing; he was shown what Christ offered and demanded. Then, and then only, could he take the decision to come in.

When a man wishes to become a member of the great Benedictine order of monks he is accepted for a year on probation. During all that time the clothes which he wore in the world hang in his cell. At any time he can put off his monk's habit, put on his worldly clothes, and walk out, and no one will think any the worse of him. Only at the end of the year are his clothes finally taken away. It is with open eyes and a full appreciation of what he is doing that he must enter the order.

It is so with Christianity. Jesus does not want followers who have not stopped to count the cost. He does not want a man to express an impermanent loyalty on the crest of a wave of emotion. The Church has a duty to present the faith in all the riches of its offer and the heights of its demands to those who wish to become its members.

Paul draws a distinction between the old life and the new. The old life was characterized by uncleanness and lawlessness. The pagan world was an unclean world; it did not know the meaning of chastity. Justin Martyr has a terrible jibe when talking about the exposure of infants. In Rome unwanted children, especially girls, were literally, thrown away. Every night numbers of them were left lying in the forum. Some of them were collected by dreadful characters who ran brothels, and brought up to be prostitutes to stock the brothels. So Justin turns on his heathen opponents and tells them that, in their immorality, they had every chance of going into a city brothel. and. all unknown, having intercourse with their own child.

The pagan world was lawless in the sense that men's lusts were their only flaws; and that lawlessness produced more lawlessness. That, indeed. is the law of sin. Sin begets sin. The first time we do a wrong thing, you may do it with hesitation and a tremor and a shudder. The second time we do it, it is easier; and if we go on doing it, it becomes effortless; sin loses its terror. The first time we allow ourselves some indulgence, we may be satisfied with very little of it; but the time comes when we need more and more of it to produce the same thrill. Sin leads on to sin; lawlessness produces lawlessness. To start on the path of sin is to go on to more and more.

The new life is different; it is life which is righteous. Now the Greeks defined righteousness as giving to man and to God their due. The Christian life is one which gives God his proper place and which respects the rights of human personality. The Christian will never disobey God nor ever use a human being to gratify his desire for pleasure. That life leads to what the Revised Standard Version calls sanctification. The word in Greek is hagiasmos (38). All Greek nouns which end in -asmos describe, not a completed state, but a process. Sanctification is the road to holiness. When a man gives his life to Christ, he does not then become a perfect man; the struggle is by no means over. But Christianity has always regarded the direction in which a man is facing as more important than the particular stage he has reached. Once he is Christ's he has started on the process of sanctification, the road to holiness.

"Leaving every day behind

Something which might hinder;

Running swifter every day;

Growing purer, kinder."

Robert Louis Stevenson said: "To travel hopefully is a better thing than to arrive." What is true is that it is a great thing to set out to a great goal, even if we never get the whole way.

Paul finishes with a great saying that contains a double metaphor. "Sin's pay is death," he says, "but God's free gift is eternal life." Paul uses two military words. For pay he uses opsonia (3800). Opsonia was the soldier's pay, something that he earned with the risk of his body and the sweat of his brow, something that was due to him and could not be taken from him. For gift he uses charisma (5486). The charisma or, in Latin, the donativum, was a totally unearned gift which the army sometimes received. On special occasions, for instance on his birthday, or on his accession to the throne, or the anniversary of it, an emperor handed out a free gift of money to the army. It had not been earned; it was a gift of the emperor's kindness and grace. So Paul says: "If we got the pay we had earned it would be death; but out of his grace God has given us life."

Constable: Rom 3:21--6:1

III. THE IMPUTATION OF GOD'S RIGHTEOUSNESS 3:21--5:21

In beginning the next section of his argument Paul returned to the major subject of this epistle, the righteousness of God (v. 21; cf. 1:17). He also repeated the need for faith (v. 22; cf. 1:16) and summarized his point that everyone is guilty before God (v. 22; cf. 1:18-3:20). This brief recapitulation introduces his explanation of the salvation that God provides for guilty sinners that follows.

"The first main division of the epistle forms a powerful negative argument for the second, and was evidently so intended. Since man is a sinner with no help in himself and none in the law, what is left to him but to look to the mercy of God? . . . In a court of justice it is only after every defense has failed and the law itself has been shown to be broken, it is only at this point that the appeal is made to the judge for his clemency. The epistle has brought us to such a point."⁹¹

Constable: Rom 6:1--8:39

IV. THE IMPARTATION OF GOD'S RIGHTEOUSNESS chs. 6--8

The apostle moved on from questions about why people need salvation (1:18-3:20), what God has done to provide it, and how we can appropriate it (3:21-5:21). He next explained that salvation involves more than a right standing before God, which justification affords. God also provides salvation from the present power of sin in the redeemed sinner's daily experience. This is progressive sanctification (chs. 6-8).

When a sinner experiences redemption--"converted" is the subjective term--he or she simultaneously experiences justification. Justification imparts God's righteousness to him or her. Justification is the same thing as "positional sanctification." This term means that God views the believer as completely holy in his or her standing before God. That person is no longer guilty because of his or her sins (cf. 1 Cor. 1:2; 6:11).

However when a sinner experiences redemption, he or she also begins a process of sanctification. This process of becoming progressively more righteous (holy) in his or her experience is not automatic. It involves growth and requires the believer to cooperate with God to produce holiness in daily life. God leads the believer and provides the enablement for him or her to follow, but the believer must choose to follow and make use of the resources for sanctification that God provides.¹⁷¹ This progressive sanctification will end at death or the Rapture, whichever occurs first. Then the believer will experience glorification. Then his experiential condition will finally conform to his legal standing before God. He or she will then be completely righteous as well as having been declared righteous. God will remove our sinful nature and will conform our lives fully to His will (8:29).

In chapters 6-8 Paul explained how justified sinners can become more holy (godly, righteous) in daily living before our glorification. We need to understand our relationship as believers to sin (i.e., victory, ch. 6), to the Law (i.e., liberty, ch. 7), and to God (i.e., security, ch. 8) to attain that worthy goal.

Constable: Rom 6:1-23

A. The believer's relationship to sin ch. 6

"Subduing the power of sin is the topic of Rom. 6."¹⁷²

Constable: Rom 6:1-14

1. Freedom from sin 6:1-14

Paul began his explanation of the believer's relationship to sin by expounding the implications of our union with Christ (6:1-14). He had already spoken of this in 5:12-21 regarding justification, but now he showed how that union affects our progressive sanctification.

"The focus of his discussion, particularly in chapter 6, is not on how to obey God and avoid sinning, but on why we should obey God."¹⁷³

The apostle referred to Jesus Christ's death, burial, and resurrection in this section. Seen from the viewpoint of His substitute sacrifice these events did not involve the believer's participation. Jesus Christ alone endured the cross, experienced burial, and rose from the grave. Nevertheless His work of redemption was not only substitutionary but also representative (5:12-21; 2 Cor. 5:14). It is in this respect that Paul described believers as identified with Christ in His death, burial, and resurrection in the following verses. (Paul had already introduced the idea of Christ as our representative in 5:12-21.) Sin has no further claim on Christ because He paid the penalty for sin. Sin no longer has a claim on us because He died as our representative. We are free from sin's domination because of our union with Him. This was Paul's line of thought.

6:1 Paul had just said that grace super-abounded where sin increased (5:20). Perhaps then believers should not worry about practicing sin since it results in the manifestation of more of God's grace and His greater glory.¹⁷⁴ One expression of this is Voltaire's famous statement, "God will forgive; that is his business.'"¹⁷⁵ W. H. Auden voiced similar sentiments.

"I like committing crimes. God likes forgiving them. Really the world is admirably arranged."¹⁷⁶

Paul probably posed the question to draw out the implications of God's grace.

". . . justification by faith is not simply a legal matter between me and God; it is a living relationship."¹⁷⁷

6:2 This is definitely not a proper conclusion (cf. 3:8). It is illogical that those who have died in relation to sin should continue to live in sin. Paul personified sin and described it as have a ruling power or realm. We died to sin when we experienced conversion.

"How despicable it would be for a son or a daughter to consider himself or herself free to sin, because he or she knew that a father or a mother would forgive."¹⁷⁸

Note that Paul did not say that it is impossible to live in sin or that sin is dead to the Christian (i.e., that it no longer appeals to us). He meant it is unnecessary and undesirable to live in sin, to habitually practice it.

For example, if a man's wife died it would be unrealistic for him to continue living as though she were alive. Her death changed his relationship to her. He could, of course, continue to live as though she were alive, but such a man no longer must do so.

It is incredible that one advocate of lordship salvation wrote the following.

"What is no-lordship theology but the teaching that those who have died to sin can indeed live in it?"¹⁷⁹

Romans 6:13 and 12:1-2 are three of the clearest verses in the Bible that submission to the lordship of Christ is the duty of every Christian. It is not optional or unimportant, but it is a command addressed to Christians, not unbelievers.

6:3-4 Our baptism into Jesus Christ resulted in our death to sin.

"It appears that Paul had both the literal and figurative in mind in this paragraph, for he used the readers' experience of water baptism to remind them of their identification with Christ through the baptism of the Holy Spirit."¹⁸⁰

"Baptism . . . functions as shorthand for the conversion experience as a whole."¹⁸¹

Water baptism for the early Christians was an initiation into Christian existence. Baptism joins the believer with Jesus Christ in public profession which includes joining him or her with Christ in His death. Union with Christ in baptism then necessitates our burial and resurrection with Him.

". . . there is no evidence in Rom. 6, or in the NT elsewhere, that the actual physical movements--immersion and emersion--involved in baptism were accorded symbolical significance. The focus in Rom. 6, certainly, is not on the ritual of baptism, but the simple event of baptism. . . .

"Burial with Christ' is a description of the participation of the believer in Christ's own burial, a participation that is mediated by baptism."¹⁸²

"It is not that the believer in baptism is laid in his own grave, but that through that action he is set alongside Christ Jesus in his."¹⁸³

". . . baptism is introduced not to explain how we were buried with Christ but to demonstrate that we were buried with Christ."¹⁸⁴

Jesus' burial was not part of His saving work. It simply proved that He had died (1 Cor. 15:3-4). Similarly His resurrection was not part of His saving work. It proved that death could not hold Him because He was sinless (cf. Acts 2:24).

God not only raised Jesus Christ but also imparts new life to believers. Walking in newness of life shows that the believer has received new life (cf. 2 Cor. 5:17).

"Glory" in verse 4 has power in view (cf. John 11:40).

6:5 In view of what follows Paul apparently meant physical resurrection. He was speaking of the resurrection of the body at a future date rather than the believer's resurrection to a new type of life with Christ (cf. Eph. 2:6; Col. 2:12; 3:1). This is parallel to what he said about our death in the context.

We could paraphrase "united" as "fused together." The Greek word (sumphytoi) means "grown together." Our union with Christ in His death and resurrection is the basis for our future resurrection.

6:6 As we sinned in Adam, so we died with Christ (cf. Gal. 2:20). Paul said it is important that we "know" this because it is crucial to understanding our relationship to sin as believers.

"Christian living depends on Christian learning; duty is always founded on doctrine. If Satan can keep a Christian ignorant, he can keep him impotent."¹⁸⁵

"Satan's great device is to drive earnest souls back to beseeching God for what God says has already been done!"¹⁸⁶

Our old "man" or "self" refers to the person we were before we experienced justification. That person was crucified with Christ (cf. Col. 3:9). That person is now dead. Nevertheless we can adopt his or her old characteristics if we choose to do so (cf. Eph. 4:22). The believer is not the same person he or she used to be before justification (cf. 2 Cor. 5:17).

The old man (old self) is not the same as the old nature.¹⁸⁷ The old nature refers to our sinful human nature that every human being possesses as long as he or she lives. The old nature is the same as the flesh (cf. 7:5).

"The flesh,' which is sin entrenched in the body, is unchangeably evil, and will war against us till Christ comes. Only the Holy Spirit has power over the flesh' (Chapter 8.1)."¹⁸⁸

Even though the old man has died, the old nature lives on. I am not the same person I was before justification because sin no longer can dominate me, but I still have a sinful human nature.¹⁸⁹

"What we were in Adam' is no more; but, until heaven, the temptation to live in Adam always remains."¹⁹⁰

Our "body of sin" is not the same as a sinful body since the body itself is not sinful (cf. Mark 7:21-23). Probably the body in this expression represents the whole person (cf. vv. 12-13). We express our sinfulness through our bodies. The result of our crucifixion with Christ was that the body no longer needs to be an instrument that we use to sin since we are no longer slaves to sin.

6:7 Death ends all claims. Paul illustrated his point in verse 6 by referring to this general truth. Once a person has died he or she has no more earthly obligations. Because of our death with Christ we have no obligation to respond to the dictates of our sinful nature. We may choose to do so, but we do not have to do so, and we should not do so (cf. Eph. 4:22-32).

This verse does not mean that the power of sinful habits or the effects of sinful influences will cease to bother a person when he or she becomes a Christian. It does mean that the Christian is no longer under the slavery of sin that he or she used to live under. Our senses create a problem for us here. The unsaved person may think he is not a slave to sin when he really is. Conversely the Christian may think he is a slave to sin though he is not. The fact remains: God has broken the chain that once bound us to sin, and happily we are free of its domination. Unfortunately we will not be free of its enticement until our glorification.

The translation "acquitted from sin" is legitimate but perhaps misleading. It implies a forensic relationship to sin, but Paul was speaking of our relationship to sin in daily living in this section (practical sanctification, not justification).

6:8 "If" could be "Since" (first class condition in Greek that in this case represents a condition genuinely true to reality). Believers have died with Christ. Paul now turned from discussing the effect that our union with Christ has on our problem with sin (vv. 6-7). He proceeded to explain the effect that our union with Him has on our problem with death. Death is the result of sin. Here physical resurrection is in view as is clear from the future tense (cf. 1 Cor. 15:54-57).¹⁹¹

6:9 Death could not hold Jesus Christ, our representative. It cannot hold the believer either. Furthermore neither He nor we will die a second time. We will never again come under the enslaving spiritual death-dealing power of sin.

6:10 Jesus Christ will never have to die again because when He died for sin He died to sin. This means that when He died His relationship to sin changed. It was never the same again. Sin now has no power over Him. After He paid for our sins, He was free to resume His intimate relationship with God forever.

6:11 Since God has united us with Christ we should "consider," "count," or "reckon" ourselves as those who are not under the dominating influence of sin any longer.¹⁹² The verb is a present imperative in the Greek text indicating that we should definitely and constantly view ourselves this way. We must realize that we are free to enjoy our new relationship with God forever.¹⁹³

Paul previously stressed the importance of knowing certain facts (vv. 3, 6, 9). Now he said that we should count on their being true. We must not just understand them but believe them. He used the same Greek word (logisthesetai) here as he did in his explanation of justification (2:26; 4:3, 4, 5, 6, 8, 9, 10, 11, 22, 23, 24). God puts righteousness down on the believer's account. Similarly we should put it down as true that our relationship to sin and death has changed. Only as we do so will we relate to temptation, sin, and death realistically. If we fail to believe that sin no longer dominates us, we will be much more vulnerable to yield to temptation, to practice sin, and to fear death. However if we believe sin does not have that power, we will be more apt to resist temptation, to stay clear of sin, and to anticipate death less fearfully. "Consider" is in the present tense in the Greek text indicating that we need to maintain a realistic view of our relationship to sin (i.e., to "keep on considering").

"The word reckon is a word for faith--in the face of appearances."¹⁹⁴

6:12 Paul had expounded the reality and implications of the believer's union with Christ in His death, burial, and resurrection (vv. 1-10). He had also urged his readers, therefore, to consider themselves dead to sin and alive to God (v. 11). He now proceeded to call on them to present themselves to God in a decisive act of self-dedication (vv. 12-23).

"Therefore" draws a conclusion on the basis of what has preceded. Since believers know that we are no longer subject to sin's domination, and since we believe that is true, we should not let sin reign in our bodies (selves) any longer. Sin is no longer our master so we should stop carrying out its orders.¹⁹⁵ When temptation comes, we do not have to yield.

". . . passions' would include not only the physical lusts and appetites but also those desires that reside in the mind and will: the desire to have our own way, the desire to possess what other people have (cf. 7:7-8), the desire to have dominance over others."¹⁹⁶

6:13 In particular, we should not use our natural capacities to commit sin. Positively we should "present" or "offer" ourselves to God and ourselves as His tools to fulfill His will (cf. 12:1). The believer has a choice. We can present ourselves to sin or to God (cf. Eph. 4:17-32). The unbeliever only has this choice to a limited extent since he is the slave of sin.

"Some commentators think that Paul . . . pictures this presenting' as a once-for-all' action, or as ingressive (start presenting'), or as urgent. But the aorist tense in itself does not indicate such nuances and nothing in the context here clearly suggests any of them. In fact, the aorist imperative often lacks any special force, being used simply to command that an action take place--without regard for the duration, urgency, or frequency of the action. This is probably the case here. However, we may surmise that, as the negative not presenting ourselves to sin is constantly necessary, so is the positive giving ourselves in service to God, our rightful ruler."¹⁹⁷

"The moment we come to exhortation, we have to do with the will; whereas believing is a matter of the heart: With the heart man believeth.'"¹⁹⁸

"Paul's first instruction (know') centered in the mind, and this second instruction (reckon') focuses on the heart. His third instruction touches the will."¹⁹⁹

The Christian's Three-Fold Enemy
Problem	Solution
The World (1 John 2:15-17) Lust of the flesh Lust of the eyesPride of life	Flee(1 Tim. 6:11; 2 Tim. 2:22)
The flesh(Rom. 7:18-24)	Deny(Rom. 6:12-13; 8:13)
The devil(1 Peter 5:8)	Resist(1 Peter 5:9)

Some Reformed interpreters believe that progressive sanctification is automatic. They believe that God automatically transforms every true Christian into the image of Christ during his or her present lifetime. If this transformation is not obvious, then the person professing to be a Christian must not be one. I would respond that he or she may not be, but there is another possibility.

"Is the Holy Spirit being allowed to transform your life?

"There are only two possible answers: yes or no. If your answer is no, there are two possible reasons. Either you do not have the Spirit within you (i.e., you're not a Christian), or He is there but you prefer to live life on your own."²⁰⁰

"Why does the Lord want your body? To begin with, the believer's body is God's temple, and He wants to use it for His glory (1 Cor. 6:19-20; Phil. 1:20-21). But Paul wrote that the body is also God's tool and God's weapon (Rom. 6:13). God wants to use the members of the body as tools for building His kingdom and weapons for fighting His enemies."²⁰¹

6:14 The apostle concluded this section of his argument with a word of encouragement. Sin will no longer master the believer. The basic reason for this is that we are not under the Mosaic Law as the authority under which we live but under grace. Satan can no longer use the Law to hinder the believer's progress (cf. 3:23). God has redeemed us, not by the Law but by grace. We now live under that authority. Paul dealt with the tension this situation creates for the believer in chapter 7.

Usually grace refers to the principle by which God operates. Yet it also describes the sphere in which the believer lives, as here (cf. 5:2), as the Law describes the old realm. Under grace is not, however, a condition in which we are free from any responsibility (cf. Matt. 11:28-30; Titus 2:11-12), as Paul proceeded to clarify in verses 15-23.

"Romans 6 is the classic biblical text on the importance of relating the indicative' of what God has done for us with the imperative' of what we are to do. Paul stresses that we must actualize in daily experience the freedom from sin's lordship (cf. v. 14a) that is ours in Christ Jesus.'"²⁰²

Constable: Rom 6:15-23

2. Slavery to righteousness 6:15-23

In the first part of this chapter Paul explained that Christ has broken the bonds of sin that enslave the Christian (vv. 1-14). In the second part he warned that even though we are free we can become enslaved to sin by yielding to temptation (vv. 15-23; cf. John 8:34). Rather we should voluntarily yield ourselves as slaves to righteousness.

"Three words summarize the reasons for out yielding: favor (Rom. 6:14-15), freedom (Rom. 6:16-20), and fruit (Rom. 6:21-23)."²⁰³

6:15 Paul's question here is not a repetition of verse 1. There he asked if we could "continue in sin" or "go on sinning." Here he said, Shall we "sin?" There he was looking at continual sinning. Here he dealt with specific acts of sin. A sinful lifestyle and acts of sin are both inappropriate for a believer who is living under God's gracious authority.

6:16 Having presented himself to God in dedication (v. 13) the believer needs to obey Him. Obligation always follows dedication whether the dedication is to sin or to obedience. The outcome of dedication to sin is death (5:12; 8:13), but the outcome of dedication to obedience is righteousness. Imparted, moral righteousness (progressive sanctification) is in view here, not imputed righteousness (justification, cf. 5:19).

"Many people who have been convicted of the guilt of sin and have relied on the shed blood of Christ as putting away that guilt, have not yet, however, seen a state of sin as abject slavery."²⁰⁴

6:17 The form of teaching Paul had in mind was the teaching that the Lord Jesus Himself gave during His earthly ministry and then through His apostles (cf. Gal. 6:2) in contrast to the Mosaic Law. God had not forced Paul's readers to yield to it as to law. They had willingly embraced it as law for themselves. They had committed themselves to it from their hearts. Paul was not stressing the fact that the Lord had committed His teachings to his readers, as the AV translation implies, but that they had committed themselves to it.

6:18 The slavery of the readers to righteousness was therefore voluntary. It seems that because of his very nature man must be the slave of something. "Righteousness" here is the result of following Christian teaching, and it is the equivalent of godly living. It is righteous character and conduct.

Paul did not say that every believer takes advantage of his or her freedom from sin's tyranny to become a slave of God. He said his readers had done so, and in this he rejoiced. Dedication to God is voluntary, not automatic for the Christian (cf. v. 13; 12:1). If a believer does not truly dedicate himself or herself to God, he or she will continue to practice sin (v. 16).

6:19 Paul had put his teaching in human terms. He had compared the believer's situation to that of a free person on the one hand and to a slave on the other. He did this to help his readers grasp his point but evidently also to make a strong impact on them. Paul felt constrained to be very graphic and direct in view of their past. They had formerly deliberately yielded to sin. Now they needed to deliberately present (offer) themselves as slaves to God (cf. vv. 13, 16). This would result in their progressive sanctification. Note again that progressive sanctification is not totally passive or automatic. It requires some human action.

". . . what we most earnestly assert is that not only Paul here, but our Lord Himself, and Scripture generally, sets forth that only those that know the truth and walk therein, are free."²⁰⁵

6:20 As an added incentive, Paul reminded his readers that when they had chosen the slavery to sin option in the past they did not gain any (moral) righteousness. They did not become more righteous in their conduct. What Paul said applied equally to their pre-conversion and post-conversion experience.

6:21 His readers reaped no benefits from their slavery to sin. Shame was its immediate result and death its final fruit.

6:22 Now in contrast they were free from sin's tyranny because of their union with Christ. If they presented themselves as slaves to God voluntarily, they could anticipate the sweet fruit of progressive sanctification (holiness) and fullness of eternal life (cf. John 10:10; 17:3). Eternal life is the immediate and the ultimate product of progressive sanctification.

6:23 Paul brought his thoughts on this subject to a summary conclusion in this verse. The principle stated here is applicable to all people, believers and unbelievers. It contrasts the masters, sin and God, with the outcomes, death and eternal life. Paul also distinguished the means whereby death and life come to people. Death is the wage a person earns by his or her working, but eternal life is a gift free to those who rely on the work of Another.

Wages normally maintain life, but these wages result in death. Employers usually pay them out regularly and periodically rather than in a lump sum. Death also comes to the sinner regularly and periodically during the sinner's lifetime, not just when he or she dies. Furthermore wages are a right.

"Man has rights only in relation to sin, and these rights become his judgment. When he throws himself on God without claim, salvation comes to him."²⁰⁶

Verses 15-23 teach truth by way of contrasts. Obedience to sin yields unfruitfulness, shame, and death. Obedience to righteousness results in progressive sanctification and the fullness of eternal life.

In chapter 6 Paul prescribed three steps designed to promote practical sanctification. First, we must "know" certain facts about our union with Christ, specifically that sin no longer possesses the dominating power over the believer that it has over the unbeliever (vv. 3-10). Second, we must "reckon" (believe) these facts to be true of us personally (v. 11). Third, we must "present" ourselves to God in dedication as His slaves to perform righteousness (vv. 12-19). Each of these verbs has the force of an active command. Each represents something every believer should do. These are our basic responsibilities in our progressive sanctification regarding our relationship to sin.²⁰⁷

College: Rom 6:1-23

6:1-8:39 - PART THREE

THE ALL-SUFFICIENCY OF GRACE

GIVES VICTORY OVER SIN

Though some divide Paul's argument between chs. 4 and 5, with 5-8 forming a single unit, I believe ch. 6 begins the new unit, with chs. 6-8 being the next major section of Paul's presentation of the gospel. It would be possible to take 3:21-8:39 as one main unified section (as does Stott, 37), with 3:21-5:21 and 6:1-8:39 forming its two major subsections. However, I believe this obscures the close relation between 1:18-3:20 and 3:21-5:21 as presenting the contrasting ways of salvation, law and grace. Thus it is better to see 6-8 as a new and self-contained section that continues the theme of grace from a different perspective.

INTRODUCTION

A. THE MAJOR THEME OF THIS SECTION

The gospel addresses the question of how to be saved, or how to be accepted by God. Parts one and two of Romans are a negative and a positive response to this question. The negative response is that it is impossible to be accepted by God according to the terms of law , since this requires impeccable personal righteousness, and all have sinned (1:18-3:20). The positive response is that God accepts sinners according to the terms of grace , wherein he counts them righteous (i.e., justifies them) on the basis of the gift of his own righteousness. This gracious gift is made possible through the death of Jesus on the cross, and is given to those who accept it through faith apart from works of law (3:21-5:21).

Paul's explanation of grace as justification by faith raises some further questions, however. If we are justified by grace through faith apart from works (3:28), then what about law? What about sin? What about obedience? Is God's law irrelevant under grace? Are good works optional? Does it no longer matter whether we sin or not?

In answer to such questions Paul in effect reminds us that grace is a double cure . It not only takes away the guilt of sin through the imputed righteousness established by the blood of Christ; it also takes away the power of sin by healing the spiritual sickness that permeates both our souls and our bodies. In other words, grace includes not only justification but also sanctification , which begins with the decisive act called regeneration or the new birth and continues through the power of the indwelling Holy Spirit. In the present section Paul's focus is on this "other side" of grace, which brings not an external change in our legal status but an internal change in our nature and character. Now that the penalty of sin has been removed through justification, we are free to focus on being rid of sin itself: serving God, keeping his law, and doing good works. Unless and until we have done the latter, we have not realized the fullness of grace.

B. THE DOCTRINAL CONTENT OF THIS SECTION

The main theme of these chapters is how the grace of God gives us victory over sin. At this point it will be helpful to summarize their basic doctrinal content before setting forth the verse-by-verse exegesis upon which it is based.

1. Key Concepts

Several key concepts form the backbone of this section. The first is law (novmo" , nomos ), which is used in three major ways. Primarily it refers to the preceptive will of God, the law-code that defines right and wrong conduct, the totality of commandments and prohibitions that apply to human beings in any given time or place. At times the Law of Moses may be specifically in view, but the main point is not the distinction between the Law of Moses and the moral law in general nor even the distinction between the Old Covenant and the New Covenant. The Law of Moses as a law code is simply representative of God's laws as such, in whatever form it is available and known. The main point is still the distinction between law and grace (6:14-15), and the main concern in this section is the distinction between proper and improper uses of law by those who are under God's grace.

Second, sometimes in this section "law" means "order, pattern, system, governing principle, rule of life," especially in the sense of an all-encompassing world order or life paradigm (7:21; 8:2; see 3:27). Finally, the term law sometimes refers to an indwelling, compelling force, or a dominating power that seeks to control the individual, either for good or for evil (7:23, 25).

The second key concept is sin (aJmartiva , hamartia ). This word is used over three dozen times in these three chapters, almost always in the singular in the sense of an active, alien force that seduces us, draws us to itself as into a black hole, permeates us, and makes us its captive. As such sin is not our actions nor the inert product of our actions, but a personified power that acts upon us. The key point of this whole section is that this enemy has been defeated, and thus "sin shall not be your master" (6:14).

Our relation to sin progresses through four stages. (1) At first sin is only potential (7:9). Because of original grace (5:12-19) we come into the world in a state of purity and innocence, but sin is still a possibility because of our free will. (2) Then, when we fall into disobedience, sin becomes imperial; it rules over us (6:6, 14). (3) In conversion sin is conquered but is still residual and must be consciously resisted (6:12-13; 7:17, 20). (4) In the end when we are free from this corrupted body (6:6; 7:24-25; 8:23), sin will finally be nil to us. We will be in the blessed state where all the effects of sin are completely removed from our being and our environment.

A third key concept is death , which appears in these chapters in a number of terms and forms, as follows: (1) Physical death as such, considered as an event (7:2, 3; 8:10, 36, 38) or as an enemy to be conquered (6:9; see 5:14, 17). (2) The physical death of Jesus Christ, considered as an event (6:10; 8:34), as an instrument of salvation (6:3, 5), or as the state from which he was raised (6:4, 9; 7:4; 8:11). (3) The spiritual death of the sinner, considered as the event of his first "fall" into sin, or as the state in which he subsequently exists (7:9-13; see Eph 2:1, 5). (4) The soteriological death of the sinner's "old [spiritually-dead] self" (6:6), his death "to sin" (6:2, 11) and "to law" (7:4, 6). This is a constitutive part of the event of regeneration or new birth and is an extremely important concept. It is an event that takes place in our own history, not in the first century and not in some transhistorical sphere. (5) The death of sins (8:13), which is a constitutive part of the ongoing sanctification process. (6) Eternal death, the ultimate penalty for sin (6:16, 21, 23; 7:5, 24; 8:2, 6, 13).

A correlative concept is resurrection , which is threefold. First is Christ's resurrection from the dead, the event by which he conquered death and in whose saving power we participate. Second is the sinner's spiritual resurrection to new life. This follows upon his death to sin and is the climactic conclusion of the regeneration event. Third is the resurrection of the body in the end-time, which is the final stage in our victory over sin. Closely related, of course, is the concept of life . Those who have been raised from the dead are alive; they have "newness of life" (6:4, NASB) or "eternal life" (6:23) in two stages, spiritual and physical.

A final set of concepts that permeate this section are slavery and freedom . The sinner is pictured as a slave to law (7:1-5), sin (6:17, 19-20; 7:14, 23, 25), and death (7:24; 8:2). Redemption is described as being set free from these (6:6, 14, 18, 22; 7:6; 8:2), but also as becoming enslaved to a new set of masters: God (6:22), obedience (6:16), and righteousness (6:18-19).

2. Anthropological Dualism: Body and Spirit

Scripture in general and Paul especially describe the individual human being as a twofold creature composed of a physical body or flesh, and a spiritual entity known variously as the spirit, the soul, the heart, and the inner man. Both body and spirit are created by God and are inherently good (Gen 1:31). They are designed to complement one another and to function holistically; there is no natural antithesis or antagonism between body and spirit. Both together form the whole human being; an individual is not complete without both. The body without the spirit is dead (Jas 2:26), and the spirit without the body is naked (2 Cor 5:3).

This view of man, known as anthropological dualism, is presupposed and asserted throughout this section of Romans. The spiritual side of man is specifically mentioned in 6:17 ("heart"), 7:22 ("inner man"), 7:23, 25 ("mind"), and 8:10 ("spirit"). It is quite possible that the "old man" in 6:6 also refers to the inner man. Likewise, the physical side of man is often referred to in this passage as both "body" and "flesh."

This dualistic view of man is a key for understanding these chapters. It is crucial for a proper view of what sin has done to us and how we are saved from its effects. It is crucial for understanding both the nature of our present struggle against sin, and the content and significance of our hope. In brief, we are saved in two stages. In conversion only the spirit or inner man is changed, through the act of dying and rising again in baptism. The body is still under the curse of death and remains a stronghold from which sin continues to assault the spirit. The result is a serious struggle between the renewed spirit and the sin-weakened flesh. Victory is ours to win, however, because of the new life bestowed upon our spirits and because of the assisting power of the Holy Spirit. We are able to control our resisting bodies even as we look forward in hope to the time when these bodies also will be set free from sin in the day of resurrection and cosmic renewal.

In my exegesis of this passage I have found it necessary to go against the conventional understanding of the term "flesh." The common explanation is that this term, here and in other places in Paul, refers to the whole man (body and spirit) as controlled by sin in its preconversion, sinful state. It is seen as the "old man" that dies in conversion but still exerts a drawing power upon us from its grave. I have had to conclude, however, that the "flesh" is the physical body, not the entire person. It is true that the flesh is described in very negative terms both here and in other places in the NT. But that is not because the body is inherently sinful and antagonistic to the spirit, but only because it has not yet been redeemed and is still under the influence of sin and death.

3. The Stages of the Spiritual Life

Here I will briefly describe the main stages through which a believer passes on his way to eternal life, as set forth in Romans 6-8.

Conception to Accountability

In 5:12-19 we saw that Christ's atoning death redeemed us all from the consequences of Adam's sin. Even though a child is still subject to physical death with all its mortal preliminaries (such as defects and disease), he has the guarantee of redemptive resurrection in the last day. More importantly, no spiritual consequences actually reach the child directly from Adam. Every infant is conceived and born free from guilt, condemnation, and depravity. This is the time when one is spiritually alive (7:9). Sin is only potentially present as a possible choice of the free will.

The Sinner's Life Under Law

When a young person becomes aware of God's law as God's law, and breaks it, he experiences his own personal fall and becomes a sinner (7:7-11). Both soul and body come under the power of sin. From this point on, he is living "under law" (6:14) and "in the flesh" (7:5).

Though the law in itself is good (7:12), to the sinner it becomes an occasion for sin (7:7-13). Because of the weakness of his spirit and the power of sin working in his flesh, the sinner looks upon the law as his enemy and is unable to obey it (8:7-8). Yet, paradoxically, he becomes a slave to law because he regards it as his only means of salvation. He is in an impossible situation: seeking salvation through flawed obedience to a law which cannot save him (8:3). Such is the futility of works-righteousness, or life "under law" (6:14).

Personified as an enslaving tyrant, sin as a dominating power invades the life of the fallen sinner and rules with an imperial presence over both spirit and body. The person literally becomes a slave to sin (6:12-20; 8:15). The same is true of death, which also takes control of the entire person (7:9-13). In the grip of sin the spirit dies in its ability to respond positively to the law. The body, already subject to physical death, becomes permeated by the seeds of spiritual death (7:5) and thus becomes "flesh" in the negative sense.

The second aspect of the sinner's "double trouble" is now in full bloom. He is "in the flesh" (7:5; 8:8), or controlled by its evil desires (6:12). He is existing and conducting his life "according to the flesh" (8:4-9, 12-13).

The Conversion Event: Saving Grace Applied

When the spiritually-dead person hears the gospel, accepts it as true, and puts his trust in the saving work of Jesus, he then submits to Christian baptism (6:3). At this specific point in time (baptism) he comes under the grace of God, not just for justification but also for regeneration or renewal.

The latter involves two distinct acts of God. The first is the death of the sinner's "old self" (6:6-8). This is a death to law (7:4, 6) and a death to sin (6:2, 4, 11). The second is a resurrection of the believer into a state of new life (6:4-5, 11).

The conversion event is also described in terms of slavery. The submissive believer is set free from slavery to sin (6:17-18, 22). He is also set free from slavery to law, both as a way of salvation (6:14) and as an occasion for sin (7:3-6). Grace does not free us from slavery altogether, though; it simply provides us with new masters: God, obedience, and righteousness (6:17-18, 22; 7:6).

A crucial point is how conversion affects the two aspects of our dual nature. At this point the whole person in principle dies and rises again, but in reality the spiritual death-to-sin and the resurrection to new life affect only the spirit. The body itself continues to be permeated with the power of sin and death (7:17-25; 8:10). Nevertheless the conversion experience includes God's promise that the body also will one day be redeemed through resurrection (6:5-8; 8:10-11).

The Believer's Life Under Grace

The believer's life under grace is summed up in three words: power, struggle, and victory. As already suggested, the regeneration event (death-resurrection) gives the believer the power to conquer sin and to submit to God's law. Though the body is as yet unredeemed, we can reign over it (6:12-13; 8:12-13). This God-restored ability is the basis for strong exhortations to stop sinning (6:12-13, 19). A desire to obey the law from the heart is also present (6:17; 7:15, 22, 25).

However, the presence of the "flesh" is the source of continuing conflict and struggle. The unredeemed body is still under the power, not just of physical death, but of spiritual death as well. "The law of sin and death" which once pervaded our entire nature is still residual in the believer's body (7:17-21, 23, 25). As such it exerts a drawing power upon the soul, pulling it back toward sin and spiritual bondage (7:23-24). Struggling against the "flesh" is the most basic form of spiritual warfare: the redeemed inner man versus the unredeemed body (7:23-25). The "flesh" is the body itself as inhabited by and controlled by this "law of sin and death," and as it exerts its drawing and seducing power over the inner man. Left alone, the redeemed believer would still be in a state of constant struggle, with the distinct possibility that the flesh might once more overcome the spirit (8:13).

Even in the presence of struggle we are assured of victory, however. We have already experienced victory over the guilt of our sin, through the blood of Jesus Christ (8:1, 3, 30, 33-34). And now we are promised victory over sin itself , through the power of the Holy Spirit (8:2). In baptism (Acts 2:38) the Spirit of the Living God enters and indwells us (8:9, 11). The purpose of his presence is to ensure our victory in this present struggle (8:4-9, 14). He enables us to "put to death the misdeeds of the body" (8:13).

The Believer's Final and Total Victory over the Fallen World

The assurance of our final victory is our adoption into the family of God (8:14, 16). The Holy Spirit is the mark of our sonship to God the Father (8:15-16). The risen Christ is the firstborn Son in this family, and our brother and fellow heir (8:17, 29).

As of now we have only a small portion of our inheritance (8:23), but one day we will inherit a new cosmos (8:19-21) as the eternal home of our new, glorified bodies (8:11, 23). Then our sonship will be complete (8:19), and the tyrant sin will be conquered forever and completely nil in our person and in our environment. This is our hope (8:24-25).

This hope is firm. Nothing outside ourselves can prevent us from receiving this inheritance. The Holy Spirit helps us in our struggles (8:13, 26-27), and God's providence is completely in control (8:28). In accordance with his foreknowledge God has already predestined us to glory (8:18, 29-30). Our assurance rests on nothing less than the power of the blood of Jesus Christ (8:31-34) and the security of his love (8:35-39).

C. THE OUTLINE OF THIS SECTION

The material in these three chapters falls into three major parts. In the first part (6:1-7:13), Paul names three objections to grace based on a fear of antinomianism, and responds decisively to each. (a) Does grace make sin irrelevant? NO! (6:1-14). (b) Does freedom from law mean we are free to sin? NO! (6:15-7:6). (c) Does grace mean that law is sinful or bad? NO! (7:7-13).

In the second part (7:14-8:13), Paul makes it clear that, rather than encouraging sin, grace provides the means for victory over sin. He candidly describes the Christian's inner tension between flesh and spirit, his struggle against the power of sin that lingers in his body (7:14-25). He assures us, though, that we may achieve victory over sin through the power of the indwelling Spirit (8:1-13).

In the final part (8:14-39), Paul lays down the basis for our assurance of final salvation, despite our involvement in the continuing outward tension between the old creation and the new creation. He assures us that the Holy Spirit has marked us as God's sons and heirs (8:14-17), and that the redeemed cosmos is our inheritance (8:18-25). Until we receive it, God promises to bring us through earthly trials (8:26-30). In the meantime, the knowledge of grace gives us an unshakable assurance of our ultimate victory over the fallen world (8:31-39).

I. 6:1-7:13 - OBJECTIONS TO GRACE

BASED ON A FEAR OF ANTINOMIANISM

The rejection of law as a means of righteousness and salvation, and the presentation of grace as the only way of salvation, are bound to cause people to wonder whether law and obedience have any relevance at all in the Christian life. I.e., does grace lead to antinomianism? This word comes from the Greek words ajntiv ( anti ), the basic meaning of which is "against"; and novmo" ( nomos ), "law." In its most general sense an antinomian is one who believes that we are not bound by law and have no obligation to obey it; hence there is no reason not to sin. In the Christian context the radical nature of grace - especially justification by faith apart from works of law (3:28) - may cause it to be mistaken for antinomianism by those whose knowledge of it is incomplete or perverted.

Such people existed in NT times. Jude 4 refers to "godless men, who change the grace of our God into a license for immorality." Paul tells us in 3:8 that some were falsely attributing such teaching to himself. Down through Christian history, this view "has been commoner than is often realized," says Bruce (134). He and others cite especially the example of the Russian monk Rasputin (see MacArthur, I:314).

A problem perhaps even more serious than antinomianism, though, is the fear that grace will lead to antinomianism if it is as radical as Paul seems to make it and if it is preached and embraced in this full radicalness. Thus the legalistic mind tends to resist grace and to raise this specter of antinomianism as a way of blocking its progress. Paul alludes to this fear in 3:31 when he raises the question of whether justification by faith nullifies the law. In 5:20 he makes the provocative statement that "where sin increased, grace increased all the more." He knows that this is likely to be twisted into an antinomian doctrine; thus in this section he takes the initiative and refutes such a charge as part of his continuing presentation of grace.

How grace affects our relation to law, and the continuing role of the law in the Christian life, are main questions answered in this section. It is true that grace sets us free from law (not just the Mosaic Law, but all law) in some crucial ways. Mainly it sets us free from law as a way of salvation, something it cannot accomplish anyway. As corollaries grace sets us free from the condemnation of the law, and it frees us from legalistic motives for obedience. But - and here is the main point - it does not release us from our obligation to obey God's laws, in whatever form they are available to us and apply to us. Under grace we are all the more slaves to God and owe him our complete obedience, with the goal of achieving full personal righteousness and holiness (6:15-22).

But some, especially Jews, may argue that law is our only sure safeguard and weapon against sin. If we set aside the law, are we not opening the floodgates of sin? No, says Paul, we are not; anyone who thinks this has not yet grasped the full scope of grace. The fact is that grace is not just the only way to be justified and accepted by God; it is also the only source of victory over sin itself. Grace is what enables us to obey God's commandments. The first part of the double cure of grace is indeed justification through imputed righteousness (3:21-5:21), but the second part is regeneration and sanctification through imparted righteousness. Grace sets us free not only from sin's penalty, but also from its power. Because of law, we still ought to obey; but because of grace, we can obey.

A. DOES GRACE MAKE SIN IRRELEVANT? NO! (6:1-14)

The question with which this section begins suggests that grace must somehow negate our obligation to obey God's commandments. In responding to the question Paul unequivocally denies that this is the case - "By no means!" But then he shifts the discussion in a different and more relevant direction. Not only does grace not negate our obligation to obey God's laws; in fact it specifically gives us the ability to obey. This is the main point of this section. The first part (1-11) is mainly indicative, asserting the fact that grace has changed us and given us the power not to sin; the last part (12-14) is mainly imperative, commanding us not to sin.

In interpreting this passage we must avoid the temptation to engage in microexegesis, or to find some new and different idea in each successive phrase or statement. In these verses are three major points, each of which is stated in a variety of ways: we died to sin; we were raised up from spiritual death and are now alive unto God; therefore we can and should stop being slaves to sin.

6:1 What shall we say, then? Each of the three objections discussed in this section begins with the same form. First is a general interrogative: "What shall we say, then?" (6:1; 7:7) or "What then?" (6:15). Then comes the specific objection in the form of a question, followed by the emphatic denial, mhΙ gevnoito ( me genoito ; see 3:4 above).

In each case the general question links the objection to the preceding context. Based on what has just been said about grace and justification by faith as such, what conclusions can be drawn about law, obedience, and sin? Paul knows that some even in good conscience will be tempted to draw false inferences from the radical nature of grace. Thus he takes it upon himself to raise these questions and dispose of these potential distortions from the beginning.

Shall we go on sinning so that grace may increase? This particular objection reflects the language of 5:20b especially. In some better manuscripts the verb is subjunctive, meaning more precisely " should we continue" (NRSV), as if the fact asserted in 5:20b obligates us to keep on sinning so that God may show more grace. In the phrase "go on sinning" the word for sin is a noun; literally it reads "remain in sin," i.e., in the sphere of sin. This expression is stronger than merely "continue to commit sins"; it means "continue in the state of sin or under the control of sin" (Moo, I:372; Dunn, I:306). Thus, given the nature of grace, should we not just remain where we are without making any changes in our sinful lifestyles and sinful habits? Or to use the language of 6:2, should we not just continue to "live in" sin?

6:2 By no means! This is Paul's usual emphatic negative, "the strongest idiom of repudiation in New Testament Greek" (MacArthur, I:316; see 3:4). We died to sin; how can we live in it any longer? This is the answer to the objection in a nutshell; it sums up the entire answer of vv. 3-14. MacArthur calls it "the fundamental premise" of the entire chapter (I:319).

The subject of the verb, "we" (oiJtine" , hoitines ) is emphatic: "we who died, those of us who died." It refers to all Christians and has this force: "We, of all people! We Christians, who died to sin! How could we choose to live in it any longer?"

In "died to sin" the verb is a simple aorist (past) tense, indicating a specific past event in our personal history. Speaking as Christians, at some point in the past we actually died to sin. Prior to that point we were dead in our sins (Eph 2:1), but at that point we died to sin. Here "sin" is singular and does not refer to the ongoing death of specific sins that is part of our spiritual growth (8:13). Rather it refers to sin as a controlling power and as an enslaving tyrant. In relation to the power of sin, we died. See Col 2:20; 3:3.

This does not mean that something within us died, such as sin itself or the seed of sin or the power of sin. No, we ourselves died. I.e., the person we used to be, the one who was dominated by sin and the flesh - this "old man" (6:6) died. Something happened to us that was so radical that it can only be called an act of dying. It was an act of saving grace, performed upon us by the power of God. It was part of the event called regeneration; along with the immediately-following act of resurrection it transformed us into new beings. This means that as Christians we have passed from under the control of sin and into the control of righteousness.

As Stott (170) points out, this does not mean that the Christian is in a state of death as far as sin's temptations and allurements are concerned, as if he were immune to them in the same sense that a corpse is totally beyond the ability to respond to physical stimuli (contra Lenski, 389-390). In this whole section it is clear that sin's drawing power still plagues Christians and must be consciously resisted. But because we have died to sin we are now resisting it from the outside rather than being overwhelmed by it within its own domain.

Our death to sin is a fact, and Paul uses this fact as the crux of his reponse to the objection in v. 1. Shall we as Christians continue to live in sin? How could we, since we have died to sin and have left its sphere? If you think otherwise, says Paul, you just don't get it. You don't yet understand what grace is all about. Grace is a double cure-not just forgiveness, but also a change in your very nature and character. For one who has died to sin to continue to live in it is a true contradiction of terms.

It is not a physical (metaphysical) contradiction, because it is actually possible for a believer to yield himself up again to sin's power; otherwise the exhortations not to do so (6:12-13) would be unnecessary and empty. It is rather a "moral contradiction" (Bruce, 136), a "moral incongruity" (Stott, 169). Literally Paul does not ask "How can we" (contra the NIV), but "How shall we" (future tense, NASB). Perhaps the sense of it is best expressed as "How could we?" (Phillips).

Paul does not ask how we could continue to sin , as if regeneration immediately makes us completely perfect and beyond sinning. He asks how we could continue to live in sin as a lifestyle, sinning habitually and perpetually (MacArthur, I:317). As Morris says, "Paul is not setting forth a doctrine of sinless perfection, but of freedom from sin's domination. The Christian may sin, but sinning is out of character. It is a declension from his norm, not his habitual practice" (245). "We die to sin in so far that righteousness becomes the rule of life, and sin the painful, mortifying, humiliating, heart-breaking exception" (MP, 342).

6:3 Or don't you know what happened to you in your baptism? Literally Paul says "or are you ignorant" of this. He asks this sort of question quite often. It has the tone of a mild rebuke, implying that you should know this, but just in case you do not I will explain it. In this instance his question has to do with baptism. Without a doubt all of Paul's Christian readers would have remembered the time and event of their immersion, since this was a part of the basic presentation of the gospel and of becoming a Christian. However, they may not have understood the deeper spiritual significance of this act; this is what Paul now explains.

Don't you know that all of us who were baptized into Christ Jesus were baptized into his death? "All of us who were baptized" means all Christians; in the NT there is no such thing as an unbaptized Christian. "Baptized" refers to water baptism and everything the NT includes in it. It is fairly common for expositors to claim that the baptism to which Paul refers in Romans 6 is a "spiritual" or "dry" baptism only, as distinct from water baptism. For example, Lloyd-Jones concludes "that baptism by water is not in the mind of the Apostle at all in these two verses [6:3-4]; instead it is the baptism that is wrought by the Spirit" (36). Those who hold to such a view are almost always from Protestant traditions that have adopted Zwingli's innovative separation of baptism from the time of salvation. Stott's view is surely the more reasonable, namely, that in the NT "baptism means water baptism unless in the context it is stated to the contrary" (173).

On the other hand, even though Moo agrees that water baptism is in view (I:376), he wrongly concludes that baptism here "functions as shorthand for the conversion experience as a whole" (I:371). Certainly what Paul has already written (and the NT writings as a whole) make it obvious that faith and repentance are presupposed here as precursors of baptism. But what happens in the initial moment of faith and repentance, and in the conversion experience as a whole, are not Paul's point here. He specifically refers to what happens in baptism .

The Apostle refers to baptism as being "baptism into Christ Jesus." That he does not dwell on this point shows that it was a basic truth that any Christian would already know. To be baptized into Christ means to be baptized for the purpose of entering into a specific relationship with him, or into a living union with him. As Moo says (I:377), the preposition "into" ( eis ) has the connotation of movement from one space to another, as well as the connotation of purpose. Thus as Moo puts it, "baptized into Christ" means "baptized with a view to being united with Christ." See Gal 3:27.

This union with Christ is not effected by the ritual itself, either by the water or by the act. It is accomplished by the grace and power of the living God alone. That it happens in the act of baptism is simply a matter of God's free and sovereign choice; he has appropriately designated this event as the occasion for the beginning of this saving union with the Redeemer. It is not wrong to say that the external ritual of water baptism symbolizes or has a metaphorical connection with this saving union. What is wrong is to separate the symbol from the reality as if the temporal connection between them is irrelevant.

All of the above is part of what Paul assumes his Christian audience already knows. In the latter part of the verse he begins to talk about the point of which they may be ignorant, the point that he wants to stress in reply to the question in v. 1. Don't you know, he asks, that you were baptized into the death of Christ? If you were baptized "into Christ" as such, don't you realize that this means you were baptized into a union with Christ in his death ? Ordinarily when we think about coming into contact with the death of Christ and its benefits, we think of the atoning and justifying power of his blood, and we think of the fact that baptism is for the forgiveness of sins (Acts 2:38), or justification. But here Paul primarily has something else in mind. He is letting us know that our union with Christ's death in our baptism had a result that is crucial for our victory over sin itself. This result is explained in the next verse.

6:4 We were therefore buried with him through baptism into death . . . . Here Paul continues to make his point by drawing a conclusion from his preceding statement, as indicated by "therefore." The main point of this conclusion is the phrase "into death." First of all, whose death does Paul mean? He has already said we are baptized into Christ's death (6:3). The phrase "buried with him" basically repeats this. Therefore we must conclude that "into death" means something else, namely, our own death to sin. When we were baptized into Christ's death (or buried with him through baptism), we were actually baptized/buried into our own death as well. According to v. 2, "we died to sin." This is the main point of this whole section and the main reason why grace does not imply antinomianism. The rest of this section (vv. 3-14) is meant to explain this death to sin. The introduction of the subject of baptism ("or don't you know") leads us to expect some specific reference to this death in connection with baptism. But if the phrase "into death" here in v. 4 does not refer to our personal death to sin, then this passage does not connect it with baptism at all, and there would seem to be no good reason even to bring up the subject of baptism. Also, everything in the following context presupposes such a reference to our own death to sin. Therefore I vigorously disagree with those who see "into death" as referring to Christ's death only. It may include that, but the main reference is to our own personal death to sin.

The implication is that in some true and significant sense, the death of Jesus has a death-dealing power in reference to sin. When we became united with Christ's death in baptism, our old sinful self was put to death - not by our own will power, but by the power of his holy cross. It is as if, in his death, Jesus became a flame that is capable of extinguishing everything having to do with sin and death. When we are baptized into his death (buried with him in baptism), we touch this flame; and it consumes the "old man" of sin, and sets us ablaze with a holy fire that continues to purge the residual sin from our lives.

I take the phrase "into death" as modifying the verb, "we were buried," though many take it as modifying "baptism." Some have trouble with the former view because "the idea of burial into death seems a forced one" (Käsemann, 166; see Cranfield, I:304). However, Dunn agrees that the phrase goes with the verb, and argues that the ancients would have seen nothing strange about "burial unto death" (I:314). Indeed, burial is one of the most effective methods of putting someone to death.

Why does Paul say that "we were buried with him"? Obviously in the experience of most people, including Christ, death precedes burial and is distinct from it. Burial is simply the natural sequel to death. It is assumed that this same distinction and sequence apply to the sinner's death to sin and his burial with Christ. It is assumed that the actual death to sin occurs prior to baptism, usually when faith and/or repentance begins. This is followed by baptism as a ritual burial of the corpse. The baptismal burial "sets the seal on death" (Bruce, 139) or establishes its finality (Moo, I:382) and certifies its reality (Mounce, 149).

I see an entirely different picture here, however. Paul says nothing about dying first , and then being buried in baptism. Rather, he says very clearly and pointedly that were were buried with him through baptism , into death . The death and the burial are not separated by time. The only sequential relationship here is that the burial precedes the death as cause precedes effect. Also, both the death and the burial occur through baptism . There is no significant difference between the burial and the death. To be "buried with him through baptism" is just another way of saying "baptized into his death."

Then why does Paul adjust the image in v. 4a and speak of burial at all, rather than just death as such? For two reasons. First, his main point is that by being baptized into Christ's death, we have been baptized into our own death; and it would be awkward and ambiguous to repeat "baptized into his death" in v. 4. By switching to the image of burial he can make this point in a much more smooth and unambiguous way. Second, the image of burial is naturally suggested by the reference to baptism, which as an act of immersion into water is a perfect physical symbol of the deaths and resurrections (Christ's and ours) that are represented and occurring there. It is tragic that so many would rob baptism of this, its most central symbolism. I agree with all those who understand that baptism is immersion, and who declare that only in this form can its connection with the realities of death, burial, and resurrection - both Christ's and ours - have any meaning at all.

It is necessary at this point to raise the question as to exactly when the sinner's death to sin occurs. Paul says very clearly that we were "buried with him through baptism into (our) death." However, it seems that most interpreters are determined to locate it at some other point in time, anywhere but in baptism itself. Cranfield's view is typical. He denies that baptism "actually relates the person concerned to Christ's death, since this relationship is already an objective reality before baptism takes place." Baptism is just a pledge of "that death which the person concerned has already died" (I:303). Restoration writers often hold this view. Lard declares that "we . . . died to sin before our baptism" (195). Our death to sin was brought about "preceding our baptism," says DeWelt (90).

If not in baptism, then when does our death to sin occur? There are two main views. Some say we died with Christ on his cross, and thus at a particular point in his history, not ours. We "died with him on the cross," says Mounce (151). "When Christ died on the cross, his true followers all died there with him," says Hendriksen (I:198). But if this is true, then there is no point of time in the sinner's own history when this death to sin occurs. If it occurs on the cross itself, then it has been infallibly accomplished once for all for those who were in Christ at that time. The result is either universal salvation or limited atonement.

The second main non-baptismal view says that the sinner's death to sin occurs at the moment of faith and/or repentance. This is a common Restoration view. Lard says, "We die to sin when we believe in Christ and repent of our sins"; baptism is just the burial of the dead man (195-196). DeWelt's view is the same (90-91); see also Moser (65) and Lipscomb (114). Of course this view is common outside the Restoration Movement. Godet's statement is typical, that "the death to sin" is "implicitly included in faith." Baptism is a burial, and "people do not bury the living" (238-239). "When we believe we die to sin, and when we are baptized the burial is carried out," declares Morris (248). Baptism just symbolizes what has already occurred.

At least this second view places our death to sin at a point within our own lifetime. The problem, though, is that Paul himself says nothing in this passage about either faith or repentance. If either or both of these are the time when death to sin occurs, why did he not just say that? Why didn't he just say, "Don't you know that all of us who believed and repented were united with Christ's death when we believed and repented? Don't you know that we believed and repented into death?" But he says nothing of the kind; he says it happens "through baptism." Nor does he say anything about baptism being only a symbol of an already-existing reality.

Paul's language is clear. He says we were baptized into Christ's death, and that we were buried with him into death through baptism . The words "through baptism" belie all notions of post-reality symbolism. They connect our baptism and our death to sin together as cause and effect. This does not mean that the water or the physical act as such produces this spiritual effect. Only the spiritual working of God himself, which he graciously performs in conjunction with the physical act, can cause us to die to sin and rise again.

Paul says that we are baptized into Christ's death, and that through baptism we are buried with him into our own death to sin. This means that God has so worked it that in some manner the death of Jesus Christ with all its saving benefits is literally present to the believing sinner and actually touches him in the act of baptism; and this union produces our death to sin. Käsemann well says, "Christ alone died on the cross." Baptism is "our reception of his act and participation in his fate" (166). In baptism the event of the cross "lays hold of him who submits to this act and it does so in a documentary, visible, existence-changing fashion. . . . The cross is actualized in the act of baptism" (168).

Are we saying, then, that baptism is both the occasion and the means by which the believing sinner is regenerated? In reality, it is impossible to separate occasion and means. We can say that baptism is both if we remember one thing, namely, that the one act of baptism (Eph 4:5) is a dual event in which physical and spiritual acts are taking place simultaneously. While the believing sinner's body is being immersed into water by a human agent, God himself is working the works of salvation upon the sinner's spirit, including justification and regeneration. Physical immersion is the occasion , and the simultaneous working of God is the means of producing these effects. Thus in a general way we can say yes, baptism is a means of salvation in the sense that the total event includes not just the physical immersion but also the efficacious works of God.

In what sense, then, is faith itself (and perhaps repentance also) a means of salvation? Col 2:12 (NASB only ) brings all these elements together: "Having been buried with Him in baptism, in which you were also raised up with Him through faith in the working of God, who raised Him from the dead." "Buried with him" and "raised up with him" are saving acts that effect justification and regeneration. "In baptism" (physical immersion) indicates the time, place, or occasion when these saving acts take place. "The working of God" is the active means that brings about these saving acts, and "through faith" is the passive means by which we receive their results.

Without a doubt our death to sin is one of the most important events in our lives, and Paul here makes it the keystone of his reply to the first antinomian objection to grace (6:2). Yet in a real sense this death is not the main event but is itself a means to an even greater end: resurrection. This is seen in the rest of v. 4, which is introduced by the word i{na ( hina ), indicating purpose and translated in order that. We were buried with Christ through baptism into our death to sin so that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life. The death of our old man simply prepares the way for our new life.

The resurrection of Jesus is introduced here not just as an analogy of our own spiritual resurrection, but, like his death, as an essential part of his saving work with which we come into contact in baptism. The resurrection of Jesus Christ represents and generates infinite life-giving power (Eph 1:18-23; Heb 7:16), a power that produces in us the ability to walk in newness of life. "From the dead" is literally "from among the dead," but the sense is "from the state of death." That Jesus was raised "through the glory of the Father" probably means "through the Father's gloriously displayed power." (See under 1:21.) Glory and power are often closely related (Cranfield, I:304-305).

The main idea here is "in order that . . . we too may live a new life." This is a very condensed statement. Paul does not specifically say that we were "raised from the dead" just as Christ was raised. It is definitely assumed, however, since he mentions it later (6:11, 13) and elsewhere (Eph 2:5-6; Col 2:12-13). The word "too" connects his resurrection and ours.

That this resurrection also occurs in baptism, as the counterpart to burial, is implied in this verse and specifically stated in Col 2:12 (NASB only). We emphatically reject, as the tragic legacy of Zwingli's revisionist baptismal theology, such statements as this by Mounce (150): "We do not believe . . . that rebirth is in any real sense connected to water baptism." As we will see below, there is a future aspect of our resurrection with Christ, but that must not be allowed to obscure the all-important spiritual resurrection that occurs in our baptism.

The ultimate purpose and goal of both our death to sin and our resurrection with Christ is the actual living of a new life. The NIV translation "may live a new life" is too sanitized. The Greek literally reads "might walk in newness of life" (NASB). The emphasis is on life . Prior to our conversion we were dead in our trespasses and sins (Eph 2:1, 5), and our whole existence was under the pall of death. But in baptism all this was changed. Now the power that controls us is life, not death. Our existence is characterized by life rather than death.

This is indeed a newness of life - a new kind of life that transcends even that innocent state of life in which we were born and in which we existed until we sinned (7:9). It is life derived from Christ's own glorified existence, life transmitted to us by the Spirit of life (8:2), life that is in continuity with our ultimate eschatological and eternal life (6:23).

We do not just "live" this life; we walk in it. This word (peripatevw , peripateô ) is one of Paul's favorite expressions for one's behavior or daily conduct, good or bad. He uses it over 30 times in this sense, no doubt under the influence of a similar idiom in the OT (Dunn, I:315-316).

To "walk in newness of life" means to live a holy life, a life of obedience to God's laws. This is the whole purpose of our death to sin and resurrection with Christ. Rather than the antinomian inference that grace encourages sinning, it does just the opposite. By design and in effect it separates us from sin and sets us on the road of righteousness. The verb "to walk" is subjunctive, hence the translation "might walk." Death to sin and resurrection to life create the possibility and ability of walking in the new, holy life; but we must take the responsibility of applying this new life-power to our daily conduct. "Shall we remain in sin?" is the objection. Paul replies, "How could you? You have died to sin and been made alive in Jesus Christ! So walk in the possibilities and the power of your new life! Just do it!"

6:5 If we have been united with him like this in his death, we will certainly also be united with him in his resurrection. This verse basically restates the point of vv. 3-4, namely, that we died with Christ so that we might be raised up with him into a new life. If we have done the former, we must do the latter. We cannot die to sin and live in it at the same time (v. 2).

It is generally agreed that "united with" (from sumfuvw [symphyô ]) is a better reading than "planted together" (from sumfuteuvw [symphyteuô ]; see KJV). The word is commonly used for the joining of two things that proceed to grow together as a unity, as in the fusing together of a broken bone or in the grafting of a branch into a tree. The latter image is especially appropriate in view of John 15:1-8 and Rom 11:17-24. When we are "grafted into" Christ, his life flows into us and we continue to grow with him into spiritual maturity.

The phrase "like this" in the NIV is a poor translation of "in the likeness of." Since there is no word for "him" in the Greek text, some take "likeness" as the object of "united with," i.e., "we are united with the likeness of his death." It is difficult to know what this would mean, however. It is better to supply "him" as the understood object, just as in v. 6 "him" is understood to be the object of "crucified with." Thus "we are united with him in the likeness of his death."

What is the meaning of "the likeness of his death"? It is not the cross itself, nor the death of Christ itself. In view of the context it most probably is the act of baptism (Lard, 202; MP, 344), considered as the place where we become united with Christ in his death. On the spiritual side of the baptismal event, of course, we did not become united merely with the likeness of Christ's death, but with his death itself. But on the physical level, baptism (immersion) is indeed a symbolic likeness of that death.

The latter part of the verse is strictly parallel with the former part, as the words "certainly also" indicate. It is necessary to supply some words here, since the original says only "certainly also we shall be . . . of the resurrection." The NIV rightly adds "united with him." The parallelism suggests that we should also add "in the likeness of." Thus the thought is, "We will certainly also be united with him in the likeness of his resurrection."

Why is this a future tense? Some take it as a promise of the eschatological resurrection, when we will receive a body like Christ's glorified body (Phil 3:21). Others take it to be a statement of moral obligation (Lard, 203), and others see it as a logical future: "If a has happened, then b will also surely happen." The last two views go together and are the main idea here: "If we have joined Christ in his death, we shall certainly find ourselves also participating in his resurrection and shall without fail devote ourselves to living a new life free from sin's control." (See Cranfield, I:308).

The main point is that in our relation to Christ we cannot separate death and resurrection. If we have become united with Christ's death in the baptismal event that is the likeness of his death, then we also have become united with Christ's resurrection in that same event, which is also the likeness of his resurrection. In union with Christ there can be no death without resurrection. Thus how could we continue to live the old life of sin?

6:6 For we know that our old self was crucified with him . . . . "We know" can refer to what already is or should be known by all believers, or it can refer to something new that is about to be told. Here it is probably the latter. Following his general statements that we have been united with Christ's death, Paul is about to explain in more detail how this frees us from sin.

First of all, when we died with Christ, "our old self was crucified with him." What is "our old self"? Literally it says "our old man (a[nqrwpo" , anthrôpos )"; see also Eph 4:22; Col 3:9. This phrase is generally taken to mean the person we used to be in our fallen, unbelieving state - not a part of our being, but our whole being under the influence of sin. It means "our former self, the self that sinned before we died to sin" (Lard, 203). It is "the whole of our fallen human nature, the whole self in its fallenness" (Cranfield, I:308-309). It is "the person we once were, our human nature considered apart from grace" (Hendriksen, I:197). In Eph 4:22, 24 the "old man" is contrasted with the "new man." The same contrast appears here, as this crucified "old man" gives way to "newness of life" (v. 4). The "old man" is old in the sense of worn out and useless (MacArthur, I:323), and in dire need of replacement.

I agree with this explanation for the most part, with the following qualification. I believe that here the "old man" refers only to the soul or spirit, which is the center and seat of selfhood or personhood in the human being. Thus the "old self" that has been crucified with Christ is our fallen spirit that was dead in its trespasses and sins (Eph 2:1). In other words, in terms of the anthropological dualism discussed in the introduction to this main section, in baptism the inner man, or spirit, experiences death and resurrection with Christ; but the outer man, or body, does not. Elsewhere Paul speaks of this "inner man" (e[sw a[nqrwpo" , esô anthrôpos ) - 7:22; Eph 3:16; see 1 Pet 3:4, "the hidden person [anthrôpos ] of the heart" (NASB). He also speaks of the "outer man" (e[xw a[nqrwpo" , exô anthrôpos ) or body, as contrasted with the "inner" (esô ) - 2 Cor 4:16.

Thus here in 6:6 the "old man" is the "inner man" as it once existed under the control of sin. But it no longer exists as the "old man." That old man died; indeed, it was crucified with Christ . What does this mean? This is not a new idea; it is the same as our death to sin (6:2) that happened when we were baptized into Christ's death (6:3), and the same as our burial with him into death (6:4). Thus our crucifixion with Christ did not take place on Golgotha's cross, as if we were somehow literally yet mystically present there. We were not transported back in history; rather, the living Christ has become present in our history, specifically in the event of our baptism. The power of the cross was there applied to our fallen soul, putting it to death as to its sin-ridden existence. The old man dies "causatively and effectively by baptism," because "in baptism" Christ has "caught up all Christians into his death" (Käsemann, 165). "In the act of baptism we came into his crucifixion" (DeWelt, 90), or more precisely, his crucifixion came into us.

Lenski reminds us that crucifixion is "a violent, accursed death." Thus when our old man died, he "was literally murdered in our baptism, he did not die willingly but was slain as one cursed of God, the passive implying God as the agent" (400). That this should occur in baptism is appropriate, since, as Morris reminds us (246-247), in the first century the Greek word for "baptize" itself "evoked associations of violence." In its basic meaning of "immerse," the word was used of "people being drowned, or of ships being sunk." Thus it makes sense for Jesus to call his crucifixion a baptism (Mark 10:38; Luke 12:50), and for Paul to call our baptism a crucifixion. Thus the baptismal ceremony is not just "gentleness and inspiration; it means death, death to a whole way of life," as Morris says.

Why was our old self crucified? . . . so that the body of sin might be done away with . . . . What is this "body of sin"? A common view equates it with the "old man" in the first part of the verse; and since the "old man" is usually taken to mean "the whole man, as controlled by sin," that is how the "body of sin" is understood as well (Cranfield, I:309). The NEB translates it simply "the sinful self." It is "the person in his entirety, viewed as controlled by sin," says Hendriksen (I:198), or "man under the rule of sin and death," says Dunn (I:320). Many interpret Paul's use of the term "flesh" in the same way; thus all three expressions are taken as equivalent.

I think, however, that they cannot be the same, since the reason for the crucifixion of the "old man" is the destruction of the "body of sin." These are two different things. Stott rightly says, "The two expressions cannot mean the same thing, or the sentence makes nonsense" (176; see Godet, 245). Thus I have concluded, based on the way Paul uses the terms "body" and "flesh" in the entire passage, that the "body of sin" here in 6:6 refers only to the physical body. It does not denote the body as such, as if it were inherently sinful. Rather, it is the body of sin , the body as it has become infected by and controlled by sin. As Gundry says, "Paul writes of the body only as the victim of sin, not as the origin of sin" (Sôma , 204).

Thus I agree with those who say the "body of sin" means "the body so far as it serves as an instrument of sin in human life" (Godet, 245). DeWelt calls it "the body . . . which sin has seized" (88). It is "the body as the instrument, or outward organ of sin," or "the body as the place where sin materially manifests itself," or "the body which sin . . . dominates" (Gundry, Sôma , 39). It is "the physical body which so easily responds to sinful impulses" (Morris, 252).

The old man is crucified so that this body of sin "might be done away with ." What does this mean? The Greek word is katargevw (katargeô , see 3:3). It can have the strong sense of "abolish, destroy." Those who equate "body of sin" with "old man" may easily give it this sense here. If the "old man" is crucified, it dies and is "destroyed" (as in the KJV, RSV, NRSV). It is "done away with" (as in the NASB and later editions of the NIV). But if "body of sin" means the physical body, how would this apply? It is literally destroyed only when it dies. This may possibly be what Paul means, but this would not be very relevant to our baptismal death to sin and would do little to quench the fears of antinomianism.

It is much better to take katargeô here in its weaker sense of "put out of action, make ineffective, render powerless." The object of the action is not destroyed or done away with, but is defeated and disabled so that it loses its power. In this sense Satan himself was "rendered powerless" by the death of Christ (Heb 2:14). This is the sense that applies in 6:6. In fact, older editions of the NIV translated it "rendered powerless" here.

This is how MacArthur understands it: "to make something ineffective by removing its power of control" (I:325). That is the whole point. The "old man" (the soul as corrupted by sin) is crucified with Christ, and by his resurrection is transformed into a new man, so that the lusts and temptations and weaknesses that still characterize our sin-ridden body can be resisted and suppressed and controlled, rather than being allowed to control. Thus in baptism not only does the soul itself undergo healing from the sin that has infected it, but also by that very fact it gains power over the not-yet-redeemed "body of sin."

It is true that the "body of sin" continues to be a beachhead or staging point for temptations and lusts of all kinds. However, it no longer has the willing partner of a fallen spirit, and it cannot dominate and rule the "new man" raised up in the latter's place. A tension remains between the redeemed spirit and the unredeemed body, to be sure (7:14-25), but we have all that is needed for a sure victory over sin.

That is the point of the rest of the verse, which is another purpose clause. The old man was crucified with the purpose that the body of sin should be rendered powerless; the body of sin is rendered powerless with the purpose that we should no longer be slaves to sin . . . . Sin (through our bodies especially) continues to assault and attack us, but we are no longer its slaves. "No longer" implies that we once were slaves of sin, but that has changed - we have changed, or have been changed.

This does not mean that we will never again sin. The power of sin that remains in our bodies still seeks to enslave us, and our raised-to-new-life spirits are not yet restored to full strength. Thus the threat of sin still lurks, and sometimes sin becomes the "heart-breaking exception" (MP, 342). But as Hendriksen says, "There is a vast difference between (a) committing a sin and (b) constantly living and delighting in sin" (I:198). Being delivered from slavery to sin means being set free from the latter.

6:7 because anyone who has died has been freed from sin. The first question here is whether this is a proverb or "old saying" that Paul adapts to his point, or whether it is a truth that applies only to the specific kind of dying that is his subject here. The former is probably the case. It is a general maxim used to illustrate v. 6: a dead person is free from sin's power over him and its claims upon him. The specific application, of course, is to the sinner's death to sin.

The second question has to do with the meaning of "freed." This is a problem because the word is not literally "freed, set free" (as in 6:18), but rather the word regularly translated "justified" (dikaiovw , dikaioô ) elsewhere. For this reason many say that justification is Paul's point here: the believing sinner who has died to sin has been set free from the penalty or condemnation of sin; sin no longer has any legal claims upon him. The problem with this is that justification is not Paul's subject in this paragraph. He is dealing not with the guilt of sin but with the power of sin (Käsemann, 170). So why does he use dikaioô ? Perhaps the answer lies in the preposition attached to it, ajpov ( apo ), "justified from" (see also Acts 13:38-39). This is a "strange expression" (Käsemann, 170), certainly unusual. It may be that the combination of dikaioô and apo - "justified from" - is a broader concept that includes both justification and sanctification: freed from both the guilt and power of sin. Also, if this statement is indeed a maxim from public life, in that context dikaioô might not have had the usual Pauline meaning, says Godet (246-247).

In any case freedom from the power of sin seems to be the main point. Dying with Christ sets us free from that power; "death marks the end of sin's rule" (Dunn, I:321).

6:8 This verse basically repeats the point of 6:5, that union with Christ in his death necessarily involves union with him in his resurrection. Now if we died with Christ, we believe that we will also live with him. "Died with Christ" is the same as "baptized into his death" (v. 3), "buried with him" (v. 4), "united with him in his death" (v. 5), and "crucified with him" (v. 6). It happened in baptism.

"We believe" expresses not just Paul's faith but the faith of all Christians. This does not mean that everyone understands and consciously believes this truth; it means rather that it is a necessary part of the content of the Christian faith. If we believe that we died with Christ in baptism - and we do, then we should also believe that we shall live with him as well. The one implies the other.

"Believe that" expresses the assent aspect of faith (see 1:16), or the acceptance of the truth of the content of God's inspired word. See Cranfield, I:312.

We believe that "we will also live with him." Because the death and resurrection of Jesus are inseparable, with the same certainty our death with him implies our resurrection with him. But what does the future tense imply? Some see a reference to our bodily resurrection at Christ's return, "an actually glorified existence in the future" (MP, 345). While this is our ultimate hope and faith, and while it is implicitly included in the baptismal symbolism, the main reference here is to our present renewed spiritual life (6:11) that began with our resurrection with Christ in baptism (Morris, 254; Cranfield, I:312-313).

Lard (204-205) calls this "the future of duty or obligation" and translates it "we should also live like him" (see v. 14). It is better, though, to take the future tense as emphasizing the certainty of our newness of life (6:5). As Murray says, it "points to the certainty of participation in the resurrection life of Christ here and now" (I:223). At this present time, our resurrection life is our holy living and obedience to God's laws. So how can the Christian "go on sinning" (6:1)?

6:9 To undergird the reality of the new life we now enjoy, Paul here goes into a bit more detail about its parallel and source, the resurrection existence of Jesus Christ. For we know that since Christ was raised from the dead, he cannot die again . . . . "We know" reflects the common Christian understanding of Christ's resurrection. If we already know this is true about Jesus, then we can have the same confidence regarding ourselves. I.e., what happened to Jesus is the basis for what has happened to us and therefore for our assurance that it has happened. We have confidence that God has raised us from the dead, because we know he raised up Jesus (Col 2:12).

"He cannot die again" distinguishes Christ's resurrection from all miraculous resurrections that brought other people back to life, such as Lazarus and Dorcas. Christ's resurrection was in a category by itself. It was not just a partial and temporary victory over death, but one that was total, decisive, and permanent. In his raised and glorified human nature he is the first-fruits of the eschatological resurrection itself and the first representative of the redeemed world of the new heavens and new earth. He is living a new kind of life , one that is beyond the reach of sin and death. . . . death no longer has mastery over him. It did once, for that brief time when he took our sins upon himself and allowed himself to be overwhelmed by death in our place. But in his resurrection Jesus won the decisive victory over sin and death, and we are even now sharing in that victory.

6:10 The death he died, he died to sin once for all . . . . This reinforces the point about Jesus' complete victory over death and the endless power of his new life. "Died to sin" means that he died in relation to sin; his death had something to do with sin. The wording is the same as 6:2 and similar to 6:11, which affirm that we "died to sin." This does not mean that Jesus died to sin in the same way that we did (contra Dunn, I:323). His death was the cause, ours the effect.

In what sense did Jesus die in relation to sin? Paul has already affirmed that he died to bear the guilt and penalty of our sin (3:24-26). But here he seems to refer to something else, i.e., that in some way Christ died to deliver a death-blow to sin and to destroy its power (Murray, I:224-225). See Eph 4:8; Heb 2:14-15. Sin the usurper (5:21) has been dethroned by the instrument of the cross. This is why our union with Christ in his death is the death of our own sin (6:4). The blood he shed in his victorious battle with sin is the instrument of our sanctification (Heb 10:10; 13:12); it sweeps aside "acts that lead to death, so that we may serve the living God" (Heb 9:14).

Jesus' death to sin was "once for all." This idea is emphasized in the book of Hebrews, where the point is the true efficacy of Christ's sacrifice, as opposed to the non-efficacy of the sacrifices under the Old Covenant. The latter had to be repeated often; but Christ's one act of death (5:18) was infinite in power and does not need to be repeated. In 6:10, though, the contrast is different. Here Christ's death is compared with his own resurrection. His encounter with sin was a one-time event, not an ongoing, never-ending mission. Sin has no power where Christ is concerned. It is a usurper in his universe. Jesus entered this fallen world where sin rules, fought sin on its own turf (so to speak), won the battle through the unlikely weapon of the cross, then arose and ascended into heaven (Eph 4:8). That's it; that's the end of it; he did it once and it was over. The descent so eloquently described in Phil 2:7-8 will never be repeated. "It is finished," he said as he died (John 19:30).

. . . but the life he lives, he lives to God. Here is the contrast: a one-time encounter with sin and death, but an ongoing and eternal reign in life through the power of God and in the presence of God the Father (Phil 2:9-11). "I was dead, and behold I am alive for ever and ever!" (Rev 1:18). The state of his earthly humiliation "was conditioned by the sin with which he was vicariously identified"; but in his death "he destroyed the power of sin, and in his resurrection he entered upon a state that was not conditioned by sin" (Murray, I:225). It is the state characterized rather by life , the eternal life that comes only from God, in whom life is everlastingly inherent (John 5:26).

That Jesus lives "to God" must mean more than "for the benefit of, to the glory of, God" (Moo, I:397). Everything Jesus did, including and especially his death, was for God's benefit and glory. This is why the main idea in living "to God" must refer to the new kind of life that he lives in his resurrected and glorified state at the very right hand of God the Father.

6:11 In the same way, count yourselves dead to sin but alive to God in Christ Jesus. This verse is closely associated with v. 10, contrary to the paragraph division in the NIV. It is important to understand the nature of Christ's death and resurrection, because we too have been put to death and raised again with him. Our death to sin and resurrection to newness of life draw their meaning and power from his own. Thus "in the same way" refers to what has just been said in vv. 9-10 especially, though it also sums up the entire didactic section in vv. 2-10.

"Count yourselves" is an imperative, an exhortation - the first in the epistle, as Morris notes (256). Nevertheless it is not parallel to the imperatives in vv. 12-13, which form the behavioral application of the factual data laid down in vv. 2-11. Verse 11 is an exhortation to accept these data as true. The verb is logivzomai ( logizomai ), which was used throughout ch. 4 in the sense of "declared, reckoned, imputed." This verse (6:11) is not talking about God's imputing something to us, though. We ourselves are the subject of the verb; Paul says emphatically, " You count yourselves dead to sin but alive to God." In other words, "I have been stating this as a fact over and over (vv. 2-10); now it is time for you to put yourselves into the picture. You must not only accept this death and resurrection as true in an abstract sense; you must consider it to be true of yourselves personally ."

We are "dead to sin," in some ways just like Jesus. His encounter with sin was a once-for-all victory; when it was over, it was over . He left it behind him. Likewise we must realize that we too have died to our old life; we have left it behind us. We have moved on to something better; we are "alive to God" (Col 3:1-4). Just as the risen Christ now has a new kind of existence based upon and enveloped by the glory and power of God, so we also have a new existence, a newness of life in which everything is from God and for God. In this new life we look upon sin as our hated and defeated enemy, we look upon God's law with loving reverence, and we regard obedience to his law not only as our duty but also as our delight. All this is true only "in Christ Jesus," only because he too has died to sin and for our sins and has been raised again, and only because we have been crucified and raised up with him in our baptism.

With all this being true, why should we even want to remain in sin, much less think that it is somehow our obligation under grace (6:1)? The very thought is ridiculous. "For the Christian to choose to sin is the spiritual equivalent of digging up a corpse for fellowship," says Mounce (153).

6:12 Therefore. Here is the significant transition from the didactic or indicative to the imperative part of this section. The former (vv. 2-11) sets forth the facts of our death and resurrection with Christ; the latter (vv. 12-13) exhorts us to live lives that are consistent with these facts. "This connection between the indicative of our incorporation into Christ and the imperative of Christian living is the real heart of Romans 6," says Moo (I:383).

. . . do not let sin reign in your mortal body so that you obey its evil desires. The focal point of these exhortations has to do with the body . Many see the "mortal body" here as equivalent to their interpretation of "old self" and "body of sin" in v. 6, i.e., as the entire fallen self. It is "the whole man in his fallenness" (Cranfield, I:317), "man as a whole in his belongingness to this world" (Dunn, I:336), "the whole person" (Moo, I:400). I disagree with this view and see "mortal body" as referring specifically to the physical body, just as I do "the body of sin" in v. 6. It is called the mortal body because it has not yet been redeemed (8:23) and thus is still under the curse of death (8:10; see 1 Cor 15:53-54).

We all have two choices. We can reign over sin, or we can let sin reign over us (v. 14). Here Paul speaks of this choice in terms of the body-spirit dualism. In the unregenerate sinner, sin reigns over the whole person, body and spirit. Through regeneration (dying and rising with Christ) the spirit is set free from the corruption and power of sin, but the body remains unredeemed. The exhortation "Do not let sin reign in your mortal body" implies that sin is still present there. Our unredeemed bodies are thus a kind of weak point, a vantage point from which sin still opposes us and fights against us and tries to conquer us (Godet, 250; Hendriksen, I:201). As DeWelt (93) says, sin "is personified as a tyrant reigning in and through the body" - or at least trying to so reign. Stott (180) says, "Sin can use our body as a bridgehead through which to govern us." MacArthur says the mortal body is a "beachhead where sin can attack a Christian" (I:337).

Sin launches its attack in the form of "evil desires" that press upon us, demanding us to fulfill them and obey them. The word for "evil desires" (ejpiqumiva , epithymia ) can mean strong desire of any kind, good or bad (see 1:24). Here the context justifies the translation "evil desires" or "lusts" (NASB). Most bodily desires are not evil in themselves, but only become so when they are not kept within the boundaries of God's laws. The very point of sin is to let these desires flow unchecked and unrestrained, as if we were no more than animals.

The very fact that we are exhorted to prevent this shows that if we do not take charge of ourselves and our bodies, and if we do not make a deliberate effort to resist sin, then it is possible for sin to regain dominion over us and reign in our bodies. If it were not possible, this exhortation would be a sham.

At the same time, the very fact that we are exhorted not to let sin reign shows that we can do this. Unlike animals, we are spirit as well as body and thus are more than bodily desires. And unlike unregenerate sinners, our spirits have been infused with new life and new power by which we can and must rule over these bodily desires and keep them within their God-imposed boundaries. Thus we are not helpless; we are able to prevent sin from reigning in and through our bodies. This is the point of this exhortation.

The central truth stated in 6:6 is the basis for this ability and this responsibility. Our "old man" (the fallen "inner man" or spirit) was crucified with Christ in baptism for this very purpose - that the body of sin (mortal body) might be rendered powerless to rule over us, so that we should no longer be slaves to sin. Thus contrary to all antinomian hopes and fears, grace does not give us an excuse to go on sinning, but instead makes it possible, even morally necessary to stop sinning.

6:13 The first part of this verse goes with v. 12; it continues the negative exhortation begun there concerning the body: Do not offer the parts of your body to sin, as instruments of wickedness . . . . "Of your body" is not in the Greek text, but this is the correct sense. The word for "parts" (mevlo" , melos ) means "limb, organ, body part, member." Some try to broaden it here to include spiritual "members" such as the mind and will, or "any natural capacity" (Cranfield, I:317). It surely is true that we should offer no part or faculty of our being into the service of sin, but that is not the point here. Paul is speaking of the physical body, in continuity with v. 12.

The image here is of someone presenting the assets under his control into the service of a monarch. "Offer" means "to place at the disposal of, to present for use in the service of." The word for "instruments" often means "weapons," and many take that as the meaning here (see Hendriksen, I:202-203). "Sin" is pictured as a tyrant or dictator who wants to use our own bodily members as instruments or weapons by which it can rule over us. "Wickedness," or unrighteousness, is the use to which our members are put when we let sin control us.

The rest of the verse contains a two-part positive exhortation about presenting everything in our control into the service of God the true King rather than sin the usurper. . . . but rather offer yourselves to God, as those who have been brought from death to life; and offer the parts of your body to him as instruments of righteousness. In the first part of the verse "offer" is present tense: "do not go on offering your members into the service of sin," in answer to the question in 6:1. Here in the latter part of the verse "offer" is aorist tense, reflecting "deliberate and decisive commitment" (Dunn, I:338). I.e., make up your mind and begin to do it now !

In my judgment these two positive imperatives reflect the spirit-body dualism. "Offer yourselves" refers to the spirit or inner man, the seat of selfhood, the "command center" for the whole person. This inner self is the part of us that has already "been brought from death to life" (vv. 2-11). Therefore we can and must present our whole inner being for service unto God - mind, will, emotions, desires, motives, passions, love. Only a person still dead in his transgressions and sins will continue to place these faculties into the service of sin and self.

The two parts of the positive exhortation are joined with the simple conjunction kaiv , ( kai , "and"), indicating two separate ideas. The second part, "offer the parts of your body ," refers to the physical body as distinct from the soul or spirit. The verb is not repeated in the Greek; it occurs once and has two objects: offer yourselves and your parts . "Of your body" is properly inferred from the word for "parts, members" ( melos ). Here the contrast with v. 13a is precise. Instead of presenting your bodily members to King Sin for unrighteous purposes, present them to God as instruments or weapons to be used for the cause of righteousness in daily obedience to his will.

That we have been brought from death to life is a fact; that we must now present ourselves and our bodies to God is an exhortation. That it is an exhortation means that it is possible for us to choose not to do it - but how could we, and why should we? (See v. 2.) It also means that it is possible for us to choose to do it. We can present our selves and bodies to God for righteousness!

We must understand exactly what is involved in this latter choice. Yes, our regenerated spirits have the power to take charge of our bodies and to direct ourselves, body and spirit, into God's service. But this is not the same as saying that we as made-alive Christians have full power in ourselves to suppress the "evil desires" of the body (v. 12) and to walk unassisted in the path of righteousness. The actual overcoming of sin and walking in righteousness are possible only through the power of the indwelling Holy Spirit (8:13-14), as chs. 7 and 8 show. But what we made-alive Christians can do is present ourselves and our bodies to God and allow him, in the person of his Spirit within us, to empower us for righteous living. We can lay ourselves before him and trust him for strength to overcome temptation and to grow in holy virtue. Sometimes we make the mistake of thinking we are supposed to do it all by ourselves, and the prospect of imminent defeat leads us to despair (see 7:14-25).

In other words we must not underestimate what we as made-alive Christians can do; we can take charge of ourselves and our bodies, and place them in God's hands and point ourselves in the direction of righteousness. But on the other hand we must not overestimate what we can do. Even as we continue to work out all the possibilities and responsibilities of our salvation, we must remember that it is God the Holy Spirit who works in us and gives us the power to do it (Phil 2:12-13).

6:14 For sin shall not be your master . . . . Some take this future tense as having an imperative force: "Sin must not be your master" (TEV). Others take it as an eschatological promise: "Sin will not finally be the victor" (DeWelt, 94). I.e., it states "a future fact made sure to a believer as a glorious promise" (Godet, 252). Murray says it is neither of these, but rather simply "expresses the certainty of that which is affirmed"; it is "a statement of assured fact" (I:228).

Murray is probably closest to the truth. It is no doubt a promise; and since it is a divine promise, it is no doubt certain. More importantly, this promise cannot be limited to the final state; it is meant to apply to Christians now . Christians already, even now, have been set free from sin's dominion (6:18), and this freedom will continue until it is culminated and finalized in the end. This does not mean that Christians will never commit any sins; it means that sin will not be their controlling power. Nor is the promise unconditional; it assumes that we will fulfill the imperatives of vv. 12-13.

. . . because you are not under law, but under grace. This seems to give the reason why sin shall not be our master. If we were under law, sin would definitely lord it over us in every way. But because we are under grace, sin will not be our master in any sense.

The contrast between law and grace is a bit surprising, since law has not been mentioned anywhere up to this point in this section. We must not forget, though, that the contrast between law and grace as ways of salvation is the controlling idea at least in the first half of Romans. In 1:18-3:20 Paul explains the nature and futility of law (law-keeping) as a way of salvation; in 3:21-5:21 he explains the alternative to law, namely, grace. In the latter section he focuses on justification as the first and primary benefit of grace, i.e., freedom from sin's penalty ; in this present section (6:1-8:39) he is developing the second benefit of grace, i.e., regeneration and sanctification as the victory over the power of sin.

His point here is that law cannot set us free from sin in either sense. It cannot justify a person once even a single sin has been committed, nor can it give sinners the strength necessary to obey its own commands. Thus as a way of salvation, law is a total failure. It leaves the sinner's life under the power of sin, and it cannot divert him from the inevitable destiny of (eternal) death. Indeed, it is "the law of sin and death" (8:2).

But the blessed grace of God does what the law cannot. Its double cure sets us free from both the penalty and power of sin. This is why sin shall not be the master of those under grace. Living under the prospect of the penalty of eternal condemnation is itself a form of bondage to sin, but the grace of Jesus Christ has set us free from that (8:1; Heb 2:14-15). Living under the tyranny of sin considered as an enslaving power is also a form of bondage, but the grace of Jesus Christ has set us free from that also, as this whole chapter shows.

Here the word "law" is not limited to the Law of Moses, contrary to the assumption of many (e.g., Dunn, I:339; Moo, I:405). It refers to law in any form: the Mosaic Law as it applied to Jews under the Old Covenant; the total body of commandments that make up the prescriptive will of God for all of us in the New Covenant era, including Christians; and the law written on the heart, for those who have general revelation only. The point is that Christians, or believers in any age, are not under law (whatever its applicable form) as a way of salvation.

A person has only two choices. He is either under law, or under grace. The pre-accountable child is automatically under the original grace of Jesus Christ (5:12-19). The accountable sinner is under law, with its guaranteed failure in reference to salvation. Among accountable persons today only believers in Jesus Christ are under grace, which is the only possible way to be free from the terrible tyranny of King Sin.

Limiting nomos here to the Mosaic Law makes the verse meaningless to most people, since most have never been under the Law of Moses and do not even know what it is. In fact most sinners are neither under the Law of Moses nor under grace, and the choice between the Mosaic Law and grace is unintelligible to them. But if "law" here means law in general, when properly explained this choice will be clear to anyone.

B. DOES FREEDOM FROM LAW MEAN

WE ARE FREE TO SIN? NO! (6:15-7:6)

The reference to freedom from law in v. 14 again raises the specter of antinomianism. If we are not under law, then are we not free from all obligation to obey any commands of God? This is basically the same question raised in v. 1, but at that point Paul did not deal with the issue of obligation as such. Instead in 6:2-14 he established the even more basic point of our ability to obey. Now he turns specifically to the question of obligation .

The spirit of antinomianism says we have two choices. We can choose autonomy and be a law unto ourselves, thus having the absolute freedom of self-determination. Or we can choose to submit ourselves as slaves to the authority of another. Only a fool would choose the latter. Why make yourself someone else's slave, when you can be your own boss?

Over against this fiction, Paul makes it clear that this choice between autonomy and authority does not really exist. We are slaves and always will be, whether we are under law or grace. The only choice we have is which master we will serve: God or sin. When we accept God's offer of grace, we are no longer slaves to law and sin; but we are still slaves: "slaves to God" (6:22). Grace does not diminish our obligation to obey his commands a single iota.

We must resist the continuing temptation to limit "law" to the Law of Moses. This view is quite prevalent, and it is easy to understand why. The concept of a transition from law to grace corresponds very nicely with the transition from the Old Covenant age to the New Covenant age, and with the replacement of the Law of Moses by the Gospel of Jesus Christ. But this is not the point of "we are not under law but under grace." The transition to which Paul refers in 6:14-15 is not this general turning point in salvation history, but rather each specific individual's personal conversion experience. Prior to accepting God's gracious promise of salvation, every individual is under law . But upon receiving salvation he comes under grace , whether he be Adam, Abraham, Moses, David, Paul, Augustine, Luther, or Campbell. Thus we conclude that "law" in this section refers to whatever form of law is available and applicable to any given individual in any given time.

The main point, though, is that our personal transition from law to grace changes our relationship to law in significant ways, but not in every way. Because of grace we are no longer under law as a way of salvation, but we are still under law as a way of life. Even though by grace we are not under the law's penalties, we are still under its commands. Though saved by grace we are still creatures and must still obey the Creator, but grace changes our motives for obedience. Our sinful impulses are no longer held in check merely by external restraints such as the threat of eternal punishment. Rather, we are impelled to obey by our internal desire to please God and to show him our loving gratitude for his grace.

The content of this section falls into two main paragraphs. The first (6:15-23) shows what freedom from law does not mean. I.e., it does not mean autonomy or antinomianism. We who were slaves to sin have willfully submitted ourselves to a new master, God; and in so doing we have joyfully acknowledged our obligation to obey his law. Freedom from law is not freedom from obedience. The second paragraph (7:1-6) shows what freedom from law does mean, i.e., freedom from external, legalistic motives and freedom to serve God from the heart. Like a woman with a new husband, we are free to serve God in a new way with a new spirit.

1. We Are Slaves to God (6:15-23)

6:15 What then? Shall we sin because we are not under law but under grace? By no means! This verse has the same form as 6:1: a brief opening question, an objection worded as a question, and an emphatic denial. While the objection is basically the same as 6:1 in that it voices the fear that grace will lead to antinomianism, there is a slight difference. In 6:1 the problem is that the availability and abundance of forgiveness would seem to make converts indifferent toward the abandonment of sin. Why not just sin all the more, since grace will surely cover it all? In 6:15 the problem is that the absence of law as a moral restraint would seem to leave the convert with no reason not to sin. Without law to restrain behavior, won't we just keep right on sinning? In fact, without law how can any specific act even be called a sin?

So, "shall we sin because we are not under law but under grace?" Paul's answer is the emphatic and decisive mhΙ gevnoito ( me genoito ), "By no means!" Anyone who thinks this does not yet understand the meaning of freedom from law. The transition from law to grace does not leave us free to sin, as if there were no longer any law at all by which sin is defined and restrained. Accepting grace means the abandonment of the law system as a way of salvation, but it does not separate us from law altogether. Under grace the commands of the law are still operative as a binding norm, identifying the limits and requirements of accepted behavior.

I stress again that "law" must not be limited here to the Law of Moses. The point is not the end of the era of the Mosaic Law and the beginning of the era of grace. Trying to be saved by law was not just a problem for Jews under the Old Covenant; it is a danger faced by all people, no matter what form of law they possess. All sinners are "under law" even where the Law of Moses is totally unknown. Countless people today who have only an intellectual acquaintance with Jesus Christ and the NT Scriptures are "under law" because they believe that living according to NT ethical principles (such as the Sermon on the Mount) will save them.

On the other hand, coming under grace is a possibility for anyone who hears the promise of God's forgiveness known through special revelation. The Law of Moses was binding upon all Jews who lived under the Old Covenant dispensation, yet some were "under law" and some were "under grace." The former were those who believed their obedience to the Law of Moses was their ticket to heaven. The latter were those who trusted in God's promises rather than in their own goodness, but who nevertheless continued to obey the statutes of the Mosaic Law as the norm God had assigned to them. Anyone today who ceases to trust in his own righteousness as the basis for his acceptance by God, and who receives Christ as his Savior according to the terms specified in the NT, is no longer under law but under grace. But he is still bound to obey the moral statutes of the entire Bible and the religious statutes of the NT.

6:16 Don't you know that when you offer yourselves to someone to obey him as slaves, you are slaves to the one whom you obey . . . ? Slavery was commonplace in the Roman Empire of the first century. In large urban areas nearly half of the population were either slaves or freed slaves, therefore the first recipients of Paul's letter would have been very much at home with this metaphor. They would have readily understood ("Don't you know . . . ?") the principle the Apostle is enunciating here. It is based on the fact that in that culture many people entered into slavery voluntarily, often to pay off a debt. The principle is this: when you make a decision to obey someone, you become that person's slave.

Paul applies this principle to the individual's spiritual life. We are all slaves who serve a master, but we do have a choice as to whom we will serve. The concept of choice is seen in the expression, "offer yourselves" (see 6:13). This shows that the individual's free will is involved in both his sin and his conversion.

According to Paul your free-will choice determines whether you are slaves to sin, which leads to death, or to obedience, which leads to righteousness[.] These are the only two alternatives. We cannot serve both at the same time (Luke 16:13), and we cannot decline to choose (see Josh 24:15).

One choice is to be a slave of sin. Here Paul continues the image of sin as a personified power or tyrant that wants to reign over us (5:21; 6:12-14). When we decide to live a life of sin, we become its slave, for "everyone who sins is a slave to sin" (John 8:34). The result of serving as sin's slave is death . This is not the redemptive death of the "old self" (6:6), the death to sin discussed in 6:1-14. It is rather the death that comes from sin, the devastating effect of sinning and the divine curse upon sin. This includes spiritual death (Eph 2:1), or the present state of moral corruption that hardens the sinner toward God. It includes physical death, which is a triumph for sin since the sinner has no promise of redemptive resurrection. It includes especially the final curse of eternal death (6:23; Rev 20:14). Indeed, "sin is deathly and death in every respect follows in its wake" (Murray, I:231).

The other choice is to be a slave of obedience itself. Later Paul speaks of being slaves to righteousness (v. 18) and slaves to God (v. 22). These are not three choices, but are three ways of describing the same choice. Obedience is the means by which we live as slaves to God, and righteousness is its outcome.

Being a "slave to obedience" is an unusual expression. In effect it says that as Christians we are obeying obedience . Some say this refers to the initial act of faith in the gospel (Godet, 255), or "obedience to the gospel call" (Morris, 262). But this initial obedience to the gospel (see 1:5) is what we do when we "offer ourselves" to become slaves of obedience. "Obeying obedience" is what we do throughout our Christian lives. But why this awkward expression? For one thing, it emphasizes the fact that we still have the obligation to obey God's law, even under grace. We are still slaves (to God), and this is "a dramatic way of emphasizing that obedience is the very essence of slavery" (Stott, 183). For another thing, it shows us that slavery to sin does not deserve to be called obedience; service to God is the only true obedience.

This true obedience does lead to righteousness. But is this righteousness forensic (the pronouncement of a judge), or moral (personal ethical living)? Some take it to mean or at least include the former: being declared righteous in the sense of justification. They reason that this has been the meaning of "righteousness" throughout most of Romans thus far; that this makes a better contrast with "death" in the other choice; and that obedience and moral righteousness are the same thing, so how could one lead to the other?

I think it is better, however, to take righteousness here in the moral sense. It is true that the concept of forensic or imputed righteousness (justification) dominated in chapters 1-5, but in chapter 6 the focus has shifted to sanctification or personal righteousness. This is clear in 6:13, where righteousness is contrasted with wickedness; see also 6:18-20. Also, when we see that "leads to death" probably includes the sinner's present state of spiritual death or moral corruption, moral righteousness corresponds very well with it. Also, a serious problem with taking righteousness here in the forensic sense (justification) is that it makes justification the result of obedience, which is works-righteousness, contrary to Paul's whole point in 3:21-5:21. This can be avoided only if "obedience" here is the initial obedience to the gospel, but we have seen that is not the case. Being slaves of obedience is not a one-time act but a lifelong state.

But if righteousness here does mean moral or personal righteousness, how is this different from obedience? In what sense does obedience lead to such righteousness? (A similar question arises in 6:19, where Paul says slavery to righteousness leads to holiness.) We must remember that the basic meaning of righteousness is "conformity to the relevant norm" (see 1:17), and for human beings the norm or standard is the law of God. A righteous person is one who conforms to God's law or satisfies the requirements of his law. This is in fact not very different from obedience, and the two terms could be used as synonyms. Here the distinction is probably that "obedience" refers to specific acts of obedience and "righteousness" to the spiritual state of our souls that is being brought about by such acts. This reference to righteousness (as conformity to God's law) helps Paul make his point that being under grace does not make obedience to the law irrelevant.

Paul's main point here is not to warn Christians against forsaking obedience and choosing to serve sin again (contra Moo, I:414-415), though this could happen. His main concern in these verses is to remind us that we have already made our choice as to whom we will serve. We have offered ourselves as slaves to God, "and slavery demands a total, radical, exclusive obedience. . . . Having chosen our master, we have no further choice but to obey him" (Stott, 183). Rather than being free from moral restraint, contrary to the objection in 6:15, we have placed ourselves even more firmly under it.

6:17 Now, given the two alternatives in v. 16b, where do we as Christians stand? Here is Paul's answer: But thanks be to God that, though you used to be slaves to sin in your pre-Christian life, you wholeheartedly obeyed the form of teaching to which you were entrusted. This refers to our conversion experience, when we made the choice to stop being slaves of sin and to surrender ourselves to God instead. "You obeyed" is aorist tense and refers to our initial obedience to the gospel when we offered ourselves (v. 16) as lifelong slaves to Jesus as Lord.

This initial obedience (which involved faith, repentance, and baptism) was done "wholeheartedly," or literally, "from the heart." This shows that our decision to surrender to God was our own choice and was not coerced or irresistibly imposed upon us. It also means that we gave ourselves to God "sincerely and earnestly" (Lard, 213); the decision was "deeply felt and deeply motivated" (Dunn, I:343). A slave's service is usually outward only, with the heart being in rebellion; but when we entered God's service the very first thing we surrendered to him was our heart. See 1 Pet 1:22.

The rest of this verse is extremely difficult. What is "the form of teaching," and in what sense were we "entrusted" or delivered to it? Many possibilities have been suggested, and it is difficult to discern a clearly preferable answer. "Form" is tuvpo" ( typos ), which "properly refers to a mold for producing a shape, or a wooden stamp for making an imprint in clay"; it is an outline or a model after which something else is meant to be patterned (Spicq, Lexicon , III:384-385). "Teaching" is didachv (didachç ), the ordinary word for doctrine or what is taught.

This refers to the whole scope of biblical and apostolic teaching (Acts 2:42). It includes all biblical truth, and is therefore the "sound doctrine" of the biblical worldview. To say that Christians have "wholeheartedly obeyed" this form of teaching means that we have begun to allow it to mold our beliefs and our behavior. Such is the essence of our slavery to God, and it is a lifelong process.

Why does Paul say we were "entrusted" to this form of doctrine? Would it not make more sense to say it was entrusted to us? The word is paradivdwmi (paradidômi ), which in other places is used for the handing over or passing on of divinely revealed truth (1 Cor 11:2, 23; 15:3; 2 Pet 2:21; Jude 3). But here the thought is different: we were handed over to this form of teaching. Some believe the concept comes from the world of slavery, the specific image being the occasion when a slave changes ownership and is "delivered over" to a new master (Cranfield, I:324; Dunn, I:343-344). This thought is appropriate in the context, but it should be supplemented by the following idea as well. When we became God's slaves, he delivered us over to the body of doctrine which he has revealed through his apostles and prophets, and instructed us to conform ourselves to it. This is our job as his slaves, and is in accord with the references to "righteousness" in vv. 16 and 18. By shaping our minds and deeds to the pattern or mold of sound doctrine, we achieve the righteousness that is characteristic of slaves to God.

6:18 You have been set free from sin and have become slaves to righteousness. This completes the thought begun in v. 17. We were once slaves to sin, but in conversion we were set free from it. This is the same event as dying to sin (6:2, 11), but here it is described in terms of slavery. Under both images the action is something done to us: "our old self was crucified" (6:6, passive), and we "have been set free" (passive). This shows that, even though we have the freedom to choose the one to whom we offer ourselves as slaves (v. 16), we cannot be delivered from slavery to sin without the liberating power of God. As sinners we make the decision that we want to change masters, but God alone gives us the power to do so when he kills our old self and gives new life to our spirits in baptism. This breaks sin's power over us.

As regenerated Christians we are now "slaves to righteousness." This is the same as the second option named in v. 16, "slaves to obedience, which leads to righteousness." It is similar to v. 17b, that we have committed ourselves to obeying the form of teaching to which the Liberator has delivered us. We have acknowledged our obligation to conform our thoughts and deeds to the Lord's teaching, i.e., to become righteous. Conforming our lives to God's will has become our goal and our passion, and our feet have been set upon that road by the power of God. This is a slavery to which we willingly and joyfully submit.

6:19 I put this in human terms because you are weak in your natural selves. Here Paul explains that, when he uses the metaphor of slavery, he is using (what was then) a common, everyday human relationship to help us understand our spiritual condition. Why is this necessary? In literal translation, "Because of the weakness of your flesh."

What does this mean? One possibility is that "the weakness of our flesh" makes it difficult for us to understand spiritual things; thus an analogy from daily life, even if the parallel is not always exact, will help us to grasp their meaning. This weakness could be just creaturely finitude, in which case "flesh" would mean our (morally neutral) human nature (4:1; 9:3, 5; see 1:3). Or, it could be a spiritual dullness, in which case "flesh" would mean our unredeemed bodily natures which still exert a negative influence upon our thinking processes. In either case the weakness is a difficulty of understanding.

Another possibility is that "the weakness of our flesh" refers to our sinful desires (6:12) and impulses toward autonomy; thus it is necessary to use this harsh and graphic slave analogy as a way of helping us curb these lusts and impulses (Käsemann, 182). By describing us as slaves Paul is able to stress our "total obligation and total accountability" to God, even under grace (Cranfield, I:321). In this way he accomplishes his contextual purpose of addressing antinomian fears and tendencies.

In any case Paul continues to use the slave analogy in the next few verses: Just as you used to offer the parts of your body in slavery to impurity and to ever-increasing wickedness, so now offer them in slavery to righteousness leading to holiness. This is a "before and after" description of our lives, as indicated by the word "now." I.e., both before and after that point of time in which we died to sin, when our old man was crucified with Jesus (6:2, 6), our status was and is that of a slave. In our role as a slave we offer the parts of our body to a master (see 6:13, 16). "The parts of your body" is literally "your parts" or "your members," but as in 6:13 the phrase "of your body" is implied. As in that verse and in 6:16, the implication is that each individual has the responsible freedom to choose the master to whom he will submit himself as a slave.

Before our conversion it was simply a fact that we offered our bodies to impurity (or uncleanness) and wickedness (literally, "lawlessness"). What is the difference between these? Lard (215) says the former is sins against ourselves, and the latter is sins against others. MacArthur (I:350) says one is inward sin, the other outward sin. Such distinctions have little basis. Actually these words are just two ways of describing all sins. All sins are impure in that they contradict the purity of the holy character of God, and all sins are lawlessness in that they are disobedience to the law of God. This is just a more intense way of saying we were "slaves to sin" (6:16, 20).

"Ever-increasing wickedness" is literally "lawlessness unto lawlessness." The idea is that when we yield our bodies to sin, this simply leads to more and more sin, specifically to a state characterized by lawlessness. This expression, which brings to mind the scenario of depravity described in 1:18-32, helps to make Paul's main point, that living under grace does not lead to lawlessness. Contrary to the objection in 6:15, and paradoxically, living under law leads to lawlessness, while living under grace honors God's law by leading to righteousness and holiness. This latter point is made in the last part of the verse.

The end of the verse is the only imperative in this section; everything else is stated as a matter of fact: we were once slaves to sin, but we have changed masters and are now slaves to righteousness. Given these facts, we are exhorted to live lives that are consistent with this new master-slave relationship, by presenting the parts of our bodies in slavery to righteousness. The words of comparison, "just as," encourage us to be as diligent in our slavery to righteousness as we once were in our slavery to impurity.

The imagery in this verse (slavery) is different, but the point is the same as 6:13. The implication is that our as-yet-unredeemed bodies will not easily give up their slavery to impurity; we must make a deliberate effort to conform them to the demands of righteousness. Thus this imperative is "a summons to battle and resistance" (Käsemann, 184).

Slavery to lawlessness and slavery to righteousness are exact opposites. As we have seen, righteousness as such means conformity to the relevant norm; the norm to which human beings must conform is the law of God. Thus the essence of moral righteousness is "satisfying the requirements of the law." Before conversion we fought the law; now we are committed to conforming our entire lives to it. Jesus has already satisfied the law's requirement for penalty , in our place; this is our justification. Now it is our responsibility to satisfy the law's requirement for obedience , which is our (progressive) sanctification.

Slavery to righteousness leads to holiness, says Paul. The latter word is aJgiosmov" ( hagiosmos ), and there is some debate as to whether it means holiness (sanctification) as a process or as a state. It is probably the latter. The process of (progressive) sanctification, which simply means becoming more and more holy, is the same as obedience (v. 16) and the same as offering our bodies in slavery to righteousness. The final result of this process will be a state of complete sanctification or perfect holiness, which will occur when our bodies themselves are redeemed in the last day (8:23). See 6:22.

6:20 When you were slaves to sin, you were free from the control of righteousness. This statement continues to emphasize the before-and-after contrast of v. 19. The NIV does not translate the initial particle, gar , "for, because"; and thus the connection with v. 19 is obscured. Also, this statement is very condensed; it must be supplemented by an unstated conclusion. The entire thought seems to be this: "Just as you were once fully devoted to sinning, so must you now live as slaves to righteousness instead. For when you were slaves to sin, you were free with respect to righteousness; but now that you are slaves of righteousness, you must keep yourselves free from sin."

"Free with respect to righteousness" does not mean that as sinners we were free from the obligation to be righteous. It means we were free from the desire and from an inner sense of responsibility to be such. We were "deaf to God's righteous demands and incapable of responding to them" even if we had heard (Moo, I:422). This is not a happy freedom, but one that is insidious and deadly.

6:21 What benefit did you reap at that time from the things you are now ashamed of? Those things result in death! The NIV omits the word "therefore," which actually begins the thought contained in vv. 21-22. This shows that these verses are drawing a conclusion from something in the preceding context. They seem to be expanding the thought concerning the respective consequences of slavery to sin and slavery to righteousness stated in v. 19. There it was said that slavery to impurity and lawlessness results in further lawlessness (see the NASB, not the NIV), while slavery to righteousness leads to holiness or sanctification. Now, says v. 21, in view of that, what are the relative benefits of these two forms of slavery?

The word translated "benefit" in vv. 21-22 is karpov" ( karpos ), or "fruit." This could be intended in the neutral sense of "result" or "consequence"; but more likely it is intended in the positive sense of "benefit, advantage, profit." I.e., what good and beneficial result is produced by these respective forms of slavery?

There is some disagreement as to how v. 21 should be punctuated. Some take it like this: "What was the result of your former life of slavery to sin? Actually the result at the time was just more and more lawlessness, things of which you are now ashamed! And the final end of such things is death." Others, including the NIV, take it like this: "What positive benefit did you receive from your former slavery to the sorts of things of which you are now ashamed? Actually, none at all, for the only end result of those things is death." The latter is probably the better way to read the verse.

The acts and habits of impurity and lawlessness, which characterized our life of slavery to sin, are things of which we are now ashamed. Shame is not the same as the feeling of guilt or the sense of regret with respect to sin. It is more a feeling of inner pain and humiliation and disgrace that causes us to wonder how we could ever have done those things which seem so repulsive and hateful to us now. Such a feeling of shame with reference to our former sins is a necessary aspect of repentance and sanctification. To be without shame is to be under sin's dominion.

The question is, what good fruit did we reap from such a life of sin? The implied answer is, none! Its only immediate result was more and more sin, as v. 19 says; and its final result (tevlo" , telos ) is death. Sin produces death in every form, but especially it results in the eternal death that follows the final judgment (see 6:16).

6:22 But now that you have been set free from sin and have become slaves to God, the benefit you reap leads to holiness, and the result is eternal life. The verbs in the first part of this verse are aorist participles, referring to the decisive past event of conversion when we as slaves were transferred from one master to another. The thought is the same as that of v. 18, with one variation. Verse 18 says we became slaves to righteousness; here we "have become slaves to God." The difference is not significant; in truth these are two ways of saying the same thing. In this context it has been appropriate to speak of slavery to obedience (v. 16) and to righteousness because the alternative is stated as slavery to sin, impurity, and lawlessness. This verse is simply indicating that the ultimate source of the standards of obedience and righteousness to which we have become slaves is God himself. True slavery to righteousness is not blind obedience to some impersonal legal code; it is loving obedience to the personal God (see 7:6).

Being "set free from sin" is not just freedom from its penalty, which is justification, but also freedom from its power over us. The latter is the point here.

The latter part of the verse states the contrast with v. 21. Whereas our slavery to sin gave us no benefits at all, as slaves to God we have fruit unto holiness or sanctification. This is the same idea as v. 19b. The fruit that we reap from being slaves of righteousness is first of all a life of obedience and virtuous character, which Paul calls the "fruit of the Spirit" (Gal 5:22-23; see Matt 5:17). This ultimately results in the complete sanctification or perfect holiness of which v. 19b speaks, and finally culminates in eternal life. The life of holiness which we have now begun will by God's Spirit progress to a state of moral perfection that will never end.

The point of the contrast between slavery to sin and slavery to God in vv. 21-22 is to show us that the latter is infinitely preferable to the former, and to encourage us to be diligent and faithful in presenting our members as slaves to righteousness.

6:23 For the wages of sin is death, but the gift of God is eternal life . . . . This often-quoted verse concludes this section on the Christian's slavery to God, adding little that is new. In general v. 23a corresponds to 6:21, and v. 23b corresponds to 6:22. As in those two verses, the final results of the two kinds of slavery are contrasted: (eternal) death and eternal life, hell and heaven.

Death is described as the "wages of sin." In NT times the term here translated "wages" often meant "a soldier's pay," and some see that special meaning here. They believe it corresponds well with the word for "instruments" in v. 13, which often meant weapons of warfare. On the other hand, the term was also used for the allowance or pocket money given a slave by his master. Either of these special meanings could be intended, but more likely the word simply means wages in the general sense of compensation justly earned and deserved for labor performed.

Many agree that "the wages of sin" means that sin is the one who is paying the wages, and not the labor for which the wages are paid. If so then sin is personified as the general paying his soldiers, or the slave-owner paying his slaves (v. 17), or as an employer of a less specific sort. This is possible in view of the sustained imagery of slavery, but it is by no means certain. Whatever view one takes must not be allowed to cloud the fact that on Judgment Day God himself is the one who will give to the sinner the righteous judgment that is his due (2:5-6). Strictly speaking God is the one who will pay the sinner the wages he deserves for the sins he has committed.

In any case the main point here is not the one who pays the wages, but rather the sharp contrast between the nature of the rewards bestowed respectively upon the slave of sin and the slave of God. The former receives wages , the latter a gift . These two terms characterize the two distinct ways a person can relate to God, and also the two systems of salvation, law and grace. Under law a person relates to God in terms of wages; i.e., he receives what he actually deserves for his works. But every man has sinned (3:23), and what a sinner deserves is death. Under grace, however, a person relates to God in terms of a gift; i.e., his reward is not what he deserves but what God desires to give him. And even though we have all sinned and deserve death, God desires to give us eternal life.

Thus our choice between slavery to sin and slavery to God is in the end a choice between being paid the deserved wages of death, and receiving the free gift of eternal life from God's heart of grace.

Paul makes it clear that this free gift is possible only in Christ Jesus our Lord. Though eternal life is free to us, it is not free to God. It was paid for through the blood of Jesus. Thus this chapter ends with the same praise to the Redeemer with which chapter 5 began and ended (5:1, 21).

McGarvey: Rom 6:1

What shall we say then? Shall we continue in sin, that grace may abound?

McGarvey: Rom 6:2

God forbid. We who died to sin, how shall we any longer live therein? [Macknight says, truly, that the thought of this and the next chapter reverts to Rom 3:3 ; and is intended to refute the thought of that verse, as reintroduced by Rom 5:20-21 ; viz.: that justification by faith renders the law useless, and encourages sin, that grace may abound. Paul refutes these thoughts, and asserts the contrary principle, that justification by faith establishes the law. What, says he, shall be inferred from what we have taught? It is true that God's favor abounds in proportion to sin, so as to always exceed it; but are the friends of Christ therefore justified in thinking they can live sinfully (Gal 5:13)? or are the Lord's enemies justified in asserting that we teach that men should do evil that good may come (Rom 3:9)? or that we teach that Christians should continue to commit sin, as they did before their conversion, in order that they may increase the grace by increasing the sin (Rom 5:20)? Not at all. Our gospel destroys sin: can it, therefore, give encouragement and vigor to it? We who, by baptism, have put away sin, so that we died to it, can we, nevertheless, accomplish the impossible by still living in it? The apostle, in asserting that baptism is a death to sin, does not speak literally, but uses a bold and appropriate figure, suggested by the inherent symbolism of the ordinance. Baptism is the consummation of repentance; and were repentance perfect, the immersion would result in such an abhorrence of sin, such a complete cessation of it, and such a love of righteousness as would bring about an actual death toward, or abolition of, sin, and the Lord designed and desires such a full transformation; but truth compels us to acknowledge that repentance, like all other human operations, is imperfect, and, therefore, in baptism we only die to sin in so far that righteousness becomes the rule of life, and sin the painful, mortifying, humiliating, heart-breaking exception.]

McGarvey: Rom 6:3

Are ye ignorant that all we who were baptized into Christ Jesus were baptized into his death?

McGarvey: Rom 6:4

We were buried therefore with him through baptism into death: that like as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life . [The apostle's argument rests on the nature of Christ's death, etc. Jesus died to take away our sins, to bear them for us, and rid us of them (Joh 1:29 ; 1Pe 2:24); but in order that he may do this for us, so that we may partake of the benefits of his death, it is necessary that he be our representative; i. e., that we be in him, and in him at the very time when he thus gave himself unto death, so that his death becomes, representatively, our death. To aid us in conceiving the accomplishment of this unity with him in the act of death, the ordinance of baptism was instituted, so that, by it, we are not only baptized into him, but also into his death. One purpose, therefore, of baptism is to so unite us with him that, in him, we may die to sin and a life in a sinful kingdom of darkness, and rise to live again in righteousness in a sinless kingdom of light (Rom 7:4 ; Rom 8:13 ; Gal 2:19-20 ; Gal 5:24 ; Gal 6:14 ; Col 2:11-20). Such being the nature of the ordinance, it precludes the idea that a baptized person could continue to commit sin. You must therefore recognize, says the apostle, that in baptism you died with Christ unto sin, or are ye so ignorant of the meaning of that ordinance that you do not understand that it symbolizes your death to sin and your resurrection to righteousness? If you are thus ignorant, then know that all we who were immersed into Christ were immersed into his death. We were buried with him, through immersion, into death as to our sin: that like as Christ was raised from the dead, because the glory of the just and holy Father required it, so we also might walk or act in a new manner of life; i. e., a sinless life. Thus baptism, which is a burial and resurrection performed in water, attests, in the strongest manner, the Christian's obligation to be sinless. Only the dead are buried. Brief as is the momentary burial of the immersed, it is, nevertheless, a seal of their death to sin, and hence of their cleansing from it (Act 2:38 ; Act 22:16). Only the resurrected rise from the grave. Therefore, one who has not fully resolved to live as having died unto sin has no right to be lifted from the waters of baptism. If he is still dead in trespasses and sin, he should remain buried.]

McGarvey: Rom 6:5

For if we have become united with him in the likeness of his death, we shall be also in the likeness of his resurrection [The apostle here meets the cavil of some objector who supposes that we might die to sin in baptism, and still be under no obligation to retrain from it after baptism. The answer is, that we can not be united to Christ in one part of the ordinance (the burial, or immersion), and severed from him in the other part (the resurrection, or emersion). If, says he, we have become united with Christ in that part of the ordinance wherein he died to destroy the power of sin, it is morally certain that we shall continue to be united with him in that other part, wherein he rose to lead a new life -- a life no longer confined to earth and its sinful environment, but one far removed from the realm of wickedness in the courts of the Father. If, therefore, we died with him to sin, we must also rise with him to lead a new life in the (to us) new kingdom of God, which looks forward to the enjoyment of those very changes wrought in Christ by his ascension. Neither in dying nor living do we accomplish the actual in the ordinance. We are not actually united with Christ in death, but in an ordinance which resembles it. We do not actually die as to sin, as did Christ; but we do profess a likeness to his death. We do not rise, as did he, to a glorified life, but we strive to maintain a similitude, or likeness, to it. When at last, in a real death and resurrection, Christ actually unites us with himself, we shall indeed be dead to sin, and alive to righteousness; for there is no sin among the immortals, and there shall be no lack of perfection in those who have been changed into Christ's image];

McGarvey: Rom 6:6

knowing this, that our old man was crucified with him, that the body of sin might be done away, that so we should no longer be in bondage to sin ;

McGarvey: Rom 6:7

for he that hath died is justified from sin .

McGarvey: Rom 6:8

But if we died with Christ, we believe that we shall also live with him ;

McGarvey: Rom 6:9

knowing that Christ being raised from the dead dieth no more; death no more hath dominion over him .

McGarvey: Rom 6:10

For the death that he died, he died unto sin once: but the life that he liveth, he liveth unto God .

McGarvey: Rom 6:11

Even so reckon ye also yourselves to be dead unto sin, but alive unto God in Christ Jesus . [At this point the apostle passes over from the symbolic union which is effected on our part by baptism, to the actual union effected on Christ's part by his real assumption of our humanity through his incarnation. Though, in baptism, we only symbolically died, yet we may be sure that the symbolism has actual truth and verity back of it, for we know that our sinful human nature, which we sought to bury in baptism, did really, actually, die in the person of Christ crucified, that the sin might be purged, and that it, being a slave to sin, might obtain actual, unqualified liberty; for who so dies pays the penalty of sin, and (if he can live again) obtains his freedom. But if we thus actually die in Christ, we believe that we shall also actually live with him (not a merely symbolically glorified life, such as this present, but an actually glorified existence in the future), for we were actually united with him in his passion, and we know that he rose triumphant from the grave, to die no more; and so, we being in him, did likewise, and the act was final (as to us), for Christ died to sin once (and we also in him), but the life that he liveth he liveth no longer in mortal flesh on earth among men, but he liveth it in the presence of and unto God (and we also in him). Since we know, therefore, that these grand verities underlie the symbolic profession which we make in baptism, we must exalt the actual above the symbolic, and indeed look upon ourselves as dead unto sin, but alive unto God in Christ Jesus, and not as mere dreamers following an idle, visionary symbol.]

McGarvey: Rom 6:12

Let not sin therefore reign in your mortal body, that ye should obey the lusts thereof :

McGarvey: Rom 6:13

neither present your members unto sin as instruments of unrighteousness; but present yourselves unto God, as alive from the dead, and your members as instruments of righteousness unto God .

McGarvey: Rom 6:14

For sin shall not have dominion over you: for ye are not under law, but under grace . [Thus the apostle vindicates his teaching, and shows that it does not justify any indulgence in sin. The Christian is to live realizing that in the person of Christ he has already actually passed from death unto life, and that therefore it is incumbent upon him to lead, as far as his strength permits, a life of heavenly perfection. He is to remember that however hard his conflict with sin may be, yet sin is not to lord it over him in the end, so as to procure his final condemnation, for he is under a system of grace which shall procure his pardon in the hour of judgment, and not under a system of law which would, in that hour, most certainly condemn him.]

McGarvey: Rom 6:15

What then? shall we sin, because we are not under law, but under grace? God forbid . [In the last section Paul showed that sin was not justified, even though it causes God's goodness to abound. In this section he shows that freedom from the law does not justify freedom in sinning. As usual, he presents the proposition, denies its validity, and expands his denial in what follows.]

McGarvey: Rom 6:16

Know ye not, that to whom ye present yourselves as servants unto obedience, his servants ye are whom ye obey; whether of sin unto death, or of obedience unto righteousness? ["I take it for granted that ye know and believe" (Stuart) the principles, that no man can serve two masters (Mat 6:24), and that no matter what profession he makes to the contrary, a man is truly the servant of that master to whom he habitually and continually yields a slavish obedience (Joh 8:34). These things which are true in the ordinary walks of life are equally true in spiritual matters, whether this obedience be rendered unto sin, which compensates with the wages of eternal death, or whether it be rendered unto God, so as to be rewarded with righteousness or justification (which is a prerequisite to eternal life). Thus it appears that, while we are not under law, we are under God; and hence under obligation to foster and preserve our relation to him as his servants, a relationship which is not lost by a single act of weakness, but which is lost if we continue in sin. "The apostle," says Scott, "demanded whether it might not be proved what master any one served by observing the constant tenor of any one's conduct. A person may do an occasional service for any one to whom he is not servant; but no doubt he is the servant of that man to whom he habitually yields and addicts himself, and in whose work he spends his time, and strength, and skill, and abilities, day after day, and year after year."]

McGarvey: Rom 6:17

But thanks be to God, that, whereas ye were servants of sin, ye became obedient from the heart to that form of teaching whereunto ye were delivered ;

McGarvey: Rom 6:18

and being made free from sin, ye became servants of righteousness .

McGarvey: Rom 6:19

I speak after the manner of men because of the infirmity of your flesh: for as ye presented your members as servants to uncleanness and to iniquity unto iniquity, even so now present your members as servants to righteousness unto sanctification . [But thanks be to God that these principles are not mere matters of speculation with you, but have been tested and applied by you in your actual experience, for whereas ye were once the slaves of sin, ye, of your own free will and heart's choice, changed your masters, and became, by your obedience to it, the servants or slaves of the principles set down in the Christian or gospel form of teaching whereunto (as is the custom when slaves are sold) ye were delivered for service. Now, I use this illustration of the transfer of slaves, which is taken from daily, secular affairs, not because it is a perfect and adequate representation of your change of relationship in passing from the world unto Christ, but because your fleshly nature clouds your understanding of spiritual ideas, and you therefore comprehend them better if clothed in an earthly or parabolic dress, even if the figure or illustration is defective. Christ is far from being a tyrannical master, and certainly cherishes no such feelings towards you as those which a slave-owner holds towards his slaves; yet the figure nevertheless aids you to comprehend the point which I am now discussing, for you can readily see that, as under the old slavery, you presented your members as servants to impurity and to lawlessness for the purpose of being lawless, so, under the new service, it behooves you to now present your members as servants to righteousness for the purpose of becoming sanctified, or holy.]

McGarvey: Rom 6:20

For when ye were servants of sin, ye were free in regard of righteousness . [Whole-hearted service to God is now no more than you, by your past conduct, recognized as reasonable. For when ye were servants of sin ye made no effort whatever to serve righteousness, or to have two masters. If ye rendered no double-minded, divided service to sin in the days of your unregeneracy, surely you ought now to render a whole-souled, single-minded service to righteousness in these your regenerate days.]

Commentary -- Other

Evidence: Rom 6:6

See 1Jo 2:1 footnote.

Evidence: Rom 6:14

In Christ we are sheltered under the umbrella of grace from the rain of the wrath of the Law. Paul is not saying that the Law has been done away with. Jesus Himself said that He hadn’t come to do away with the Law. We " establish" the Law in Christ ( Rom 3:31 ). We corroborate it. It still remains as the standard of God’s righteousness, and it will be the means by which He will judge the world.

Introduction / Outline

Robertson: Romans (Book Introduction)

The Epistle to the Romans

Spring of a.d. 57

By Way of Introduction

Integrity of the Epistle

The genuineness of the Epistle is so generally admitted by scholars that it is unnecessary to prove it here, for Loman, Steck, and the Dutch scholars (Van Manen, etc.) who deny it as Pauline are no longer taken seriously. He wrote it from Corinth because he sent it to Rome by Phoebe of Cenchreae (Rom_16:2) if chapter 16 is acknowledged to be a part of the Epistle. Chapter 16 is held by some to be really a short epistle to Ephesus because of the long list of names in it, because of Paul’s long stay in Ephesus, because he had not yet been to Rome, and because, in particular, Aquila and Priscilla are named (Rom_16:3-5) who had been with Paul in Ephesus. But they had come from Rome before going to Corinth and there is no reason for thinking that they did not return to Rome. It was quite possible for Paul to have many friends in Rome whom he had met elsewhere. People naturally drifted to Rome from all over the empire. The old MSS. (Aleph A B C D) give chapter 16 as an integral part of the Epistle. Marcion rejected it and chapter 15 also for reasons of his own. Renan’s theory that Romans was a circular letter like Ephesians sent in different forms to different churches (Rome, Ephesus, Thessalonica, etc.) has appealed to some scholars as explaining the several doxologies in the Epistle, but they cause no real difficulty since Paul interjected them in his other epistles according to his moods (2Co_1:20, for instance). That theory raises more problems than it solves as, for example, Paul’s remarks about going to Rome (Rom_1:9-16) which apply to Rome. Lightfoot suggests the possibility that Paul added Rom_16:25-27 some years after the original date so as to turn it into a circular letter. But the MSS. do not support that theory and that leaves Rom_15:22-33 in the Epistle quite unsuitable to a circular letter. Modern knowledge leaves the Epistle intact with occasional variations in the MSS. on particular points as is true of all the N.T.

The Time and Place

The place is settled if we accept Rom_16:1. The time of the year is in the spring if we combine statements in the Acts and the Epistle. He says: " I am now going to Jerusalem ministering to the saints" (Rom_15:25). In Act_20:3 we read that Paul spent three months in Corinth. In II Corinthians we have a full account of the collection for the poor saints in Jerusalem. The account of the journey from Corinth to Jerusalem is given in Acts 20:3-21:17. It was in the spring between passover at Philippi (Act_20:6) and pentecost in Jerusalem (Act_20:16; Act_21:17). The precise year is not quite so certain, but we may suggest a.d. 57 or 58 with reasonable confidence.

The Purpose

Paul tells this himself. He had long cherished a desire to come to Rome (Act_19:21) and had often made his plans to do so (Rom_1:13) which were interrupted (Rom_15:22), but now he definitely plans to go from Jerusalem, after taking the contribution there (Rom_15:26), to Rome and then on to Spain (Rom_15:24, Rom_15:28). Meanwhile he sends this Epistle that the Romans may know what Paul’s gospel really is (Rom_1:15; Rom_2:16). He is full of the issues raised by the Judaizing controversy as set forth in the Epistles to Corinth and to Galatia. So in a calmer mood and more at length he presents his conception of the Righteousness demanded by God (Rom_1:17) of both Gentile (Rom_1:18-32) and Jew (Romans 2:1-3:20) and only to be obtained by faith in Christ who by his atoning death (justification) has made it possible (Romans 3:21-5:21). This new life of faith in Christ should lead to holiness of life (sanctification, chapters Romans 6-8). This is Paul’s gospel and the remaining chapters deal with corollaries growing out of the doctrine of grace as applied to practical matters. It is a cause for gratitude that Paul did write out so full a statement of his message. He had a message for the whole world and was anxious to win the Roman Empire to Christ. It was important that he go to Rome for it was the centre of the world’s life. Nowhere does Paul’s Christian statesmanship show to better advantage than in this greatest of his Epistles. It is not a book of formal theology though Paul is the greatest of theologians. Here Paul is seen in the plenitude of his powers with all the wealth of his knowledge of Christ and his rich experience in mission work. The church in Rome is plainly composed of both Jews and Greeks, though who started the work there we have no way of knowing. Paul’s ambition was to preach where no one else had been (Rom_15:20), but he has no hesitation in going on to Rome.

JFB: Romans (Book Introduction)

THE GENUINENESS of the Epistle to the Romans has never been questioned. It has the unbroken testimony of all antiquity, up to CLEMENT OF ROME, the apostle's "fellow laborer in the Gospel, whose name was in the Book of Life" (Phi 4:3), and who quotes from it in his undoubted Epistle to the Corinthians, written before the close of the first century. The most searching investigations of modern criticism have left it untouched.

WHEN and WHERE this Epistle was written we have the means of determining with great precision, from the Epistle itself compared with the Acts of the Apostles. Up to the date of it the apostle had never been at Rome (Rom 1:11, Rom 1:13, Rom 1:15). He was then on the eve of visiting Jerusalem with a pecuniary contribution for its Christian poor from the churches of Macedonia and Achaia, after which his purpose was to pay a visit to Rome on his way to Spain (Rom 15:23-28). Now this contribution we know that he carried with him from Corinth, at the close of his third visit to that city, which lasted three months (Act 20:2-3; Act 24:17). On this occasion there accompanied him from Corinth certain persons whose names are given by the historian of the Acts (Act 20:4), and four of these are expressly mentioned in our Epistle as being with the apostle when he wrote it--Timotheus, Sosipater, Gaius, and Erastus (Rom 16:21, Rom 16:23). Of these four, the third, Gaius, was an inhabitant of Corinth (1Co 1:14), and the fourth, Erastus, was "chamberlain of the city" (Rom 16:23), which can hardly be supposed to be other than Corinth. Finally, Phœbebe, the bearer, as appears, of this Epistle, was a deaconess of the Church at Cenchrea, the eastern port of Corinth (Rom 16:1). Putting these facts together, it is impossible to resist the conviction, in which all critics agree, that Corinth was the place from which the Epistle was written, and that it was despatched about the close of the visit above mentioned, probably in the early spring of the year 58.FOUNDER of this celebrated church is unknown. That it owed its origin to the apostle Peter, and that he was its first bishop, though an ancient tradition and taught in the Church of Rome as a fact not to be doubted, is refuted by the clearest evidence, and is given up even by candid Romanists. On that supposition, how are we to account for so important a circumstance being passed by in silence by the historian of the Acts, not only in the narrative of Peter's labors, but in that of Paul's approach to the metropolis, of the deputations of Roman "brethren" that came as far as Appii Forum and the Three Taverns to meet him, and of his two years' labors there (Act 28:15, Act 28:30)? And how, consistently with his declared principle--not to build on another man's foundation (Rom 15:20) --could he express his anxious desire to come to them that he might have some fruit among them also, even as among other Gentiles (Rom 1:13), if all the while he knew that they had the apostle of the circumcision for their spiritual father? And how, if so, is there no salutation to Peter among the many in this Epistle? or, if it may be thought that he was known to be elsewhere at that particular time, how does there occur in all the Epistles which our apostle afterwards wrote from Rome not one allusion to such an origin of the church at Rome? The same considerations would seem to prove that this church owed its origin to no prominent Christian laborer; and this brings us to the much-litigated question.

For WHAT CLASS of Christians was this Epistle principally designed--Jewish or Gentile? That a large number of Jews and Jewish proselytes resided at this time at Rome is known to all who are familiar with the classical and Jewish writers of that and the immediately subsequent periods; and that those of them who were at Jerusalem on the day of Pentecost (Act 2:10), and formed probably part of the three thousand converts of that day, would on their return to Rome carry the glad tidings with them, there can be no doubt. Nor are indications wanting that some of those embraced in the salutations of this Epistle were Christians already of long standing, if not among the earliest converts to the Christian faith. Others of them who had made the apostle's acquaintance elsewhere, and who, if not indebted to him for their first knowledge of Christ, probably owed much to his ministrations, seemed to have charged themselves with the duty of cherishing and consolidating the work of the Lord in the capital. And thus it is not improbable that up to the time of the apostle's arrival the Christian community at Rome had been dependent upon subordinate agency for the increase of its numbers, aided by occasional visits of stated preachers from the provinces; and perhaps it may be gathered from the salutations of the last chapter that it was up to that time in a less organized, though far from less flourishing state, than some other churches to whom the apostle had already addressed Epistles. Certain it is, that the apostle writes to them expressly as a Gentile Church (Rom 1:13, Rom 1:15; Rom 15:15-16); and though it is plain that there were Jewish Christians among them, and the whole argument presupposes an intimate acquaintance on the part of his readers with the leading principles of the Old Testament, this will be sufficiently explained by supposing that the bulk of them, having before they knew the Lord been Gentile proselytes to the Jewish faith, had entered the pale of the Christian Church through the gate of the ancient economy.

It remains only to speak briefly of the PLAN and CHARACTER Of this Epistle. Of all the undoubted Epistles of our apostle, this is the most elaborate, and at the same time the most glowing. It has just as much in common with a theological treatise as is consistent with the freedom and warmth of a real letter. Referring to the headings which we have prefixed to its successive sections, as best exhibiting the progress of the argument and the connection of its points, we here merely note that its first great topic is what may be termed the legal relation of man to God as a violator of His holy law, whether as merely written on the heart, as in the case of the heathen, or, as in the case of the Chosen People, as further known by external revelation; that it next treats of that legal relation as wholly reversed through believing connection with the Lord Jesus Christ; and that its third and last great topic is the new life which accompanies this change of relation, embracing at once a blessedness and a consecration to God which, rudimentally complete already, will open, in the future world, into the bliss of immediate and stainless fellowship with God. The bearing of these wonderful truths upon the condition and destiny of the Chosen People, to which the apostle next comes, though it seem but the practical application of them to his kinsmen according to the flesh, is in some respects the deepest and most difficult part of the whole Epistle, carrying us directly to the eternal springs of Grace to the guilty in the sovereign love and inscrutable purposes of God; after which, however, we are brought back to the historical platform of the visible Church, in the calling of the Gentiles, the preservation of a faithful Israelitish remnant amidst the general unbelief and fall of the nation, and the ultimate recovery of all Israel to constitute, with the Gentiles in the latter day, one catholic Church of God upon earth. The remainder of the Epistle is devoted to sundry practical topics, winding up with salutations and outpourings of heart delightfully suggestive.

JFB: Romans (Outline)

• INTRODUCTION. (Rom. 1:1-17)
• THE JEW UNDER LIKE CONDEMNATION WITH THE GENTILE. (Rom. 2:1-29)
• JEWISH OBJECTIONS ANSWERED. (Rom 3:1-8)
• THAT THE JEW IS SHUT UP UNDER LIKE CONDEMNATION WITH THE GENTILE IS PROVED BY HIS OWN SCRIPTURE. (Rom 3:9-20)
• GOD'S JUSTIFYING RIGHTEOUSNESS THROUGH FAITH IN JESUS CHRIST, ALIKE ADAPTED TO OUR NECESSITIES AND WORTHY OF HIMSELF. (Rom 3:21-26)
• INFERENCES FROM THE FOREGOING DOCTRINES AND AN OBJECTION ANSWERED. (Rom 3:27-31)
• THE FOREGOING DOCTRINE OF JUSTIFICATION BY FAITH ILLUSTRATED FROM THE OLD TESTAMENT. (Rom. 4:1-25)
• THE BLESSED EFFECTS OF JUSTIFICATION BY FAITH. (Rom 5:1-11)
• COMPARISON AND CONTRAST BETWEEN ADAM AND CHRIST IN THEIR RELATION TO THE HUMAN FAMILY. (Rom 5:12-21)
• THE BEARING OF JUSTIFICATION BY GRACE UPON A HOLY LIFE. (Rom 6:1-11)
• WHAT PRACTICAL USE BELIEVERS SHOULD MAKE OF THEIR DEATH TO SIN AND LIFE TO GOD THROUGH UNION TO THE CRUCIFIED SAVIOUR. (Rom 6:12-23)
• SAME SUBJECT CONTINUED. (Rom. 7:1-25)
• CONCLUSION OF THE WHOLE ARGUMENT--THE GLORIOUS COMPLETENESS OF THEM THAT ARE IN CHRIST JESUS. (Rom. 8:1-39)
• THE BEARING OF THE FOREGOING TRUTHS UPON THE CONDITION AND DESTINY OF THE CHOSEN PEOPLE--ELECTION--THE CALLING OF THE GENTILES. (Rom. 9:1-33)
• SAME SUBJECT CONTINUED--HOW ISRAEL CAME TO MISS SALVATION, AND THE GENTILES TO FIND IT. (Rom. 10:1-21)
• SAME SUBJECT CONTINUED AND CONCLUDED--THE ULTIMATE INBRINGING OF ALL ISRAEL, TO BE, WITH THE GENTILES, ONE KINGDOM OF GOD ON THE EARTH. (Rom. 11:1-36)
• DUTIES OF BELIEVERS, GENERAL AND PARTICULAR. (Rom. 12:1-21)
• SAME SUBJECT CONTINUED--POLITICAL AND SOCIAL RELATIONS--MOTIVES. (Rom 13:1-14)
• SAME SUBJECT CONTINUED--CHRISTIAN FORBEARANCE. (Rom. 14:1-23)
• SAME SUBJECT CONTINUED AND CONCLUDED. (Rom 15:1-13)
• CONCLUSION: IN WHICH THE APOSTLE APOLOGIZES FOR THUS WRITING TO THE ROMAN CHRISTIANS, EXPLAINS WHY HE HAD NOT YET VISITED THEM, ANNOUNCES HIS FUTURE PLANS, AND ASKS THEIR PRAYERS FOR THE COMPLETION OF THEM. (Rom. 15:14-33)
• CONCLUSION, EMBRACING SUNDRY SALUTATIONS AND DIRECTIONS, AND A CLOSING PRAYER. (Rom. 16:1-27)
• WHY THIS DIVINELY PROVIDED RIGHTEOUSNESS IS NEEDED BY ALL MEN. (Rom 1:18)
• THIS WRATH OF GOD, REVEALED AGAINST ALL INIQUITY, OVERHANGS THE WHOLE HEATHEN WORLD. (Rom 1:18-32)

TSK: Romans (Book Introduction)

The Epistle to the Romans is " a writing," says Dr. Macknight, " which, for sublimity and truth of sentiment, for brevity and strength of expression, for regularity in its structure, but above all, for the unspeakable importance of the discoveries which it contains, stands unrivalled by any mere human composition, and as far exceeds the most celebrated productions of the learned Greeks and Romans, as the shining of the sun exceeds the twinkling of the stars." " The plan of it is very extensive; and it is surprising to see what a spacious field of knowledge is comprised, and how many various designs, arguments, explications, instructions, and exhortations, are executed in so small a compass....The whole Epistle is to be taken in connection, or considered as one continued discourse; and the sense of every part must be taken from the drift of the whole. Every sentence, or verse, is not to be regarded as a distinct mathematical proposition, or theorem, or as a sentence in the book of Proverbs, whose sense is absolute, and independent of what goes before, or comes after, but we must remember, that every sentence, especially in the argumentative part, bears relation to, and is dependent upon, the whole discourse, and cannot be rightly understood unless we understand the scope and drift of the whole; and therefore, the whole Epistle, or at least the eleven first chapters of it, ought to be read over at once, without stopping. As to the use and excellency of this Epistle, I shall leave it to speak for itself, when the reader has studied and well digested its contents....This Epistle will not be difficult to understand, if our minds are unprejudiced, and at liberty to attend to the subject, and to the current scriptural sense of the words used. Great care is taken to guard and explain every part of the subject; no part of it is left unexplained or unguarded. Sometimes notes are written upon a sentence, liable to exception and wanting explanation, as Rom 2:12-16. Here Rom 2:13 and Rom 2:15 are a comment upon the former part of it. Sometimes are found comments upon a single word; as Rom 10:11-13. Rom 10:12 and Rom 10:13 are a comment upon πας [Strong’s 3956]

TSK: Romans 6 (Chapter Introduction)

Overview

Rom 6:1, We may not live in sin; Rom 6:2, for we are dead unto it; Rom 6:3, as appears by our baptism; Rom 6:12, Let not sin reign any more; Rom 6:18, because we have yielded ourselves to the service of righteousness; Rom 6:23, and for that death is the wages of sin.

Poole: Romans 6 (Chapter Introduction)

CHAPTER 6

MHCC: Romans (Book Introduction)

The scope or design of the apostle in writing to the Romans appears to have been, to answer the unbelieving, and to teach the believing Jew; to confirm the Christian and to convert the idolatrous Gentile; and to show the Gentile convert as equal with the Jewish, in respect of his religious condition, and his rank in the Divine favour. These several designs are brought into on view, by opposing or arguing with the infidel or unbelieving Jew, in favour of the Christian or believing Gentile. The way of a sinner's acceptance with God, or justification in his sight, merely by grace, through faith in the righteousness of Christ, without distinction of nations, is plainly stated. This doctrine is cleared from the objections raised by Judaizing Christians, who were for making terms of acceptance with God by a mixture of the law and the gospel, and for shutting out the Gentiles from any share in the blessings of salvation brought in by the Messiah. In the conclusion, holiness is further enforced by practical exhortations.

MHCC: Romans 6 (Chapter Introduction)

(Rom 6:1, Rom 6:2) Believers must die to sin, and live to God.

(Rom 6:3-10) This is urged by their Christian baptism and union with Christ.

(Rom 6:11-15) They are made alive to God.

(Rom 6:16-20) And are freed from the dominion of sin.

(Rom 6:21-23) The end of sin is death, and of holiness everlasting life.

Matthew Henry: Romans (Book Introduction)

An Exposition, with Practical Observations, of The Epistle of St. Paul to the Romans

If we may compare scripture with scripture, and take the opinion of some devout and pious persons, in the Old Testament David's Psalms, and in the New Testament Paul's Epistles, are stars of the first magnitude, that differ from the other stars in glory. The whole scripture is indeed an epistle from heaven to earth: but in it we have upon record several particular epistles, more of Paul's than of any other, for he was the chief of the apostles, and laboured more abundantly than they all. His natural parts, I doubt not, were very pregnant; his apprehension was quick and piercing; his expressions were fluent and copious; his affections, wherever he took, very warm and zealous, and his resolutions no less bold and daring: this made him, before his conversion, a very keen and bitter persecutor; but when the strong man armed was dispossessed, and the stronger than he came to divide the spoil and to sanctify these qualifications, he became the most skilful zealous preacher; never any better fitted to win souls, nor more successful. Fourteen of his epistles we have in the canon of scripture; many more, it is probable, he wrote in the course of his ministry, which might be profitable enough for doctrine, for reproof, etc., but, not being given by inspiration of God, they were not received as canonical scripture, nor handed down to us. Six epistles, said to be Paul's, written to Seneca, and eight of Seneca's to him, are spoken of by some of the ancients [ Sixt. Senens. Biblioth. Sanct. lib. 2] and are extant; but, upon the first view, they appear spurious and counterfeit.

This epistle to the Romans is placed first, not because of the priority of its date, but because of the superlative excellency of the epistle, it being one of the longest and fullest of all, and perhaps because of the dignity of the place to which it is written. Chrysostom would have this epistle read over to him twice a week. It is gathered from some passages in the epistle that it was written Anno Christi 56, from Corinth, while Paul made a short stay there in his way to Troas, Act 20:5, Act 20:6. He commendeth to the Romans Phebe, a servant of the church at Cenchrea (ch. 16), which was a place belonging to Corinth. He calls Gaius his host, or the man with whom he lodged (Rom 16:23), and he was a Corinthian, not the same with Gaius of Derbe, mentioned Acts 20. Paul was now going up to Jerusalem, with the money that was given to the poor saints there; and of that he speaks, Rom 15:26. The great mysteries treated of in this epistle must needs produce in this, as in other writings of Paul, many things dark and hard to be understood, 2Pe 3:16. The method of this (as of several other of the epistles) is observable; the former part of it doctrinal, in the first eleven chapters; the latter part practical, in the last five: to inform the judgment and to reform the life. And the best way to understand the truths explained in the former part is to abide and abound in the practice of the duties prescribed in the latter part; for, if any man will do his will, he shall know of the doctrine, Joh 7:17.

I. The doctrinal part of the epistles instructs us,

1. Concerning the way of salvation (1.) The foundation of it laid in justification, and that not by the Gentiles' works of nature (ch. 1), nor by the Jews' works of the law (ch. 2, 3), for both Jews and Gentiles were liable to the curse; but only by faith in Jesus Christ, Rom 3:21, etc.; ch. 4. (2.) The steps of this salvation are, [1.] Peace with God, ch. 5. [2.] Sanctification, ch. 6, 7. [3.] Glorification, ch. 8.

2. Concerning the persons saved, such as belong to the election of grace (ch. 9), Gentiles and Jews, ch. 10, 11. By this is appears that the subject he discourses of were such as were then the present truths, as the apostle speaks, 2Pe 1:12. Two things the Jews then stumbled at - justification by faith without the works of the law, and the admission of the Gentiles into the church; and therefore both these he studied to clear and vindicate.

II. The practical part follows, wherein we find, 1. Several general exhortations proper for all Christians, ch. 12. 2. Directions for our behaviour, as members of civil society, Rom 13:1-14. 3. Rules for the conduct of Christians to one another, as members of the Christian church, ch. 14 and Rom 15:1-14.

III. As he draws towards a conclusion, he makes an apology for writing to them (Rom 15:14-16), gives them an account of himself and his own affairs (Rom 15:17-21), promises them a visit (Rom 15:22-29), begs their prayers (Rom 15:30-32), sends particular salutations to many friends there (ch. 16:1-16), warns them against those who caused divisions (Rom 16:17-20), adds the salutations of his friends with him (Rom 16:21-23), and ends with a benediction to them and a doxology to God (Rom 16:24-27).

Matthew Henry: Romans 6 (Chapter Introduction)

The apostle having at large asserted, opened, and proved, the great doctrine of justification by faith, for fear lest any should suck poison out of that sweet flower, and turn that grace of God into wantonness and licentiousness, he, with a like zeal, copiousness of expression, and cogency of argument, presses the absolute necessity of sanctification and a holy life, as the inseparable fruit and companion of justification; for, wherever Jesus Christ is made of God unto any soul righteousness, he is made of God unto that soul sanctification, 1Co 1:30. The water and the blood came streaming together out of the pierced side of the dying Jesus. And what God hath thus joined together let not us dare to put asunder.

Barclay: Romans (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227.) It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and, in them, to this day, we can see that great mind grappling with the problems of the early church and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last for ever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my

brother. I thank my Lord Serapis [his god] that he kept me safe

when I was in peril on the sea. As soon as I got to Misenum I got

my journey money from Caesar--three gold pieces. And things

are going fine with me. So I beg you, my dear father, send me a

line, first to let me know how you are, and then about my

brothers, and thirdly, that I may kiss your hand, because you

brought me up well, and because of that I hope, God willing, soon

to be promoted. Give Capito my heartiest greetings, and my

brothers and Serenilla and my friends. I sent you a little picture

of myself painted by Euctemon. My military name is Antonius

Maximus. I pray for your good health. Serenus sends good

wishes, Agathos Daimonboy, and Turbo, Galloniuson."

(G. Milligan, Selections from the Greek Papyri, 36.)

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation. He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added his own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end.) In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me" (compare Col_4:18 ; 2Th_3:17 ).

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTER TO THE ROMANS

The Epistle That Is Different

There is an obvious difference between PaulLetter to the Romans and any other of his letters. Anyone coming from, say, a reading of the Letters to the Corinthians, will immediately feel that difference, both of atmosphere and of method. A very great part of it is due to one basic fact--when Paul wrote to the Church at Rome he was writing to a Church with whose founding he had had nothing whatever to do and with which he had had no personal contact at all. That explains why in Romans there are so few of the details of practical problems which fill the other letters. That is why Romans, at first sight, seems so much more impersonal. As Dibelius put it, "It is of all Paulletters the least conditioned by the momentary situation."

We may put that in another way. Romans, of all Paulletters, comes nearest to being a theological treatise. In almost all his other letters he is dealing with some immediate trouble, some pressing situation, some current error, some threatening danger, which was menacing the Church to which he was writing. Romans is the nearest approach to a systematic exposition of Paulown theological position, independent of any immediate set of circumstances.

Testamentary And Prophylactic

Because of that, two great scholars have applied two very illuminating adjectives to Romans. Sanday called Romans "testamentary." It is as if Paul was writing his theological last will and testament, as if into Romans he was distilling the very essence of his faith and belief. Rome was the greatest city in the world, the capital of the greatest Empire the world had ever seen. Paul had never been there, and he did not know if he ever would be there. But, in writing to such a Church in such a city, it was fitting that he should set down the very centre and core of his belief. Burton called Romans "prophylactic." A prophylactic is something which guards against infection. Paul had seen too often what harm and trouble could be caused by wrong ideas, twisted notions, misguided conceptions of Christian faith and belief. He therefore wished to send to the Church in the city which was the centre of the world a letter which would so build up the structure of their faith that, if infections should ever come to them, they might have in the true word of Christian doctrine a powerful and effective defence. He felt that the best protection against the infection of false teaching was the antiseptic of the truth.

The Occasion Of PaulWriting To Rome

All his life Paul had been haunted by the thought of Rome. It had always been one of his dreams to preach there. When he is in Ephesus, he is planning to go through Achaea and Macedonia again, and then comes a sentence obviously dropped straight from the heart, "After I have been there, I must also see Rome" (Act_19:21 ). When he was up against things in Jerusalem, and the situation looked threatening and the end seemed near, he had one of those visions which always lifted up his heart. In that vision the Lord stood by him and said, "Take courage, Paul. For as you have testified about me at Jerusalem, so you must bear witness also at Rome" (Act_23:11 ). In the very first chapter of this letter Pauldesire to see Rome breathes out. "I long to see you that I may impart to you some spiritual gift to strengthen you" (Rom_1:11 ). "So, I am eager to preach the gospel to you also who are in Rome" (Rom_1:15 ). It might well be said that the name Rome was written on Paulheart.

When he actually wrote the Letter to the Romans, the date was sometime in the year A.D. 58, and he was in Corinth. He was just about to bring to its completion a scheme that was very dear to his heart. The Church at Jerusalem was the mother Church of them all, but it was poor, and Paul had organized a collection throughout the younger churches for it (1Co_16:1 ; 2Co_9:1 ). That collection was two things. It was an opportunity for his younger converts to put Christian charity into Christian action, and it was a most practical way of impressing on all Christians the unity of the Christian Church, of teaching them that they were not members of isolated and independent congregations, but of one great Church, each part of which had a responsibility to all the rest. When Paul wrote Romans he was just about to set out with that gift for the Jerusalem Church. "At present, however, I am going to Jerusalem with aid for the saints" (Rom_15:25 ).

The Object Of PaulWriting

Why, then, at such a moment should he write?

(a) Paul knew that the journey to Jerusalem was not without its peril. He knew that he had enemies there, and that to go to Jerusalem was to take his life and liberty in his hands. He desired the prayers of the Roman Church before he set out on this expedition. "Now I appeal to you brethren, by our Lord Jesus Christ and by the love of the Spirit, to strive together with me in your prayers to God on my behalf, that I may be delivered from the unbelievers in Judaea" (Rom_15:30-31 ). He was mobilizing the prayers of the Church before he embarked on this perilous undertaking.

(b) Paul had great schemes simmering in his mind. It has been said of him that he was "always haunted by the regions beyond." He never saw a ship at anchor but he wished to board her and to carry the good news to men across the sea. He never saw a range of mountains, blue in the distance, but he wished to cross them, and to bring the story of the Cross to men who had never heard it. At this time Paul was haunted by the thought of Spain. "I hope to see you in passing as I go to Spain" (Rom_15:24 ). "When I have completed this [that is, when he had delivered the collection to the Church in Jerusalem] I shall go on by way of you to Spain" (Rom_15:28 ).

Why this great desire to go to Spain? Rome had opened up that land. Some of the great Roman roads and buildings still stand there to this day. And it so happened that, just at this time, there was a blaze of greatness in Spain. Many of the great figures who were writing their names on Roman history and literature were Spaniards. There was Martial, the master of the epigram. There was Lucan, the epic poet. There were Columella and Pomponius Mela, great figures in Roman literature. There was Quintilian, the master of Roman oratory. And, above all, there was Seneca, the greatest of the Roman Stoic philosophers, the tutor of the Emperor Nero, and the Prime Minister of the Roman Empire. It was most natural that Paulthoughts should go out to this land which was producing such a scintillating galaxy of greatness. What might happen if men like that could be touched for Christ? As far as we know Paul never got to Spain. On that visit to Jerusalem he was arrested and he was never freed again. But, when he was writing Romans, that was his dream.

Paul was a master strategist. He had an eye for the layout of territory like a great commander. He felt that by this time he could move on from Asia Minor and for the time being leave Greece behind. He saw the whole west lying in front of him, virgin territory to be won for Christ. But, if he was to launch a campaign in the west, he needed a base of operations. There was only one such base possible--and that was Rome.

That was why Paul wrote this letter to Rome. He had this great dream in his heart and this great plan in his mind. He needed Rome for a base for this new campaign. He was aware that the Church in Rome must know his name. But he was also aware, for he was a realist, that the reports which reached Rome would be mixed. His opponents were not above spreading slanders and false accusation against him. So he wrote this letter to set out for the Church at Rome an account of the very essence of his belief, in order that, when the time came for action, he might find in Rome a sympathetic Church from which the lines of communication might go out to Spain and the west. It was with such a plan and such an intention, that in A.D. 58 Paul sat down in Corinth to write his letter to the Church at Rome.

The Layout Of The Letter

Romans is at once a very complicated and a very carefully constructed letter. It will therefore help us to find our way through it, if we have in our minds an idea of its framework. It falls into four definite divisions.

(i) Rom 1-8, which deal with the problem of righteousness.

(ii) Rom 9-11, which deal with problem of the Jews, the chosen

people.

(iii) Rom 12-15, which deal with practical questions of life and

living.

(iv) Rom 16 , which is a letter of introduction for Phoebe,

and a list of final personal greetings.

(i) When Paul uses the word "righteousness," he means a right relationship with God The man who is righteous is the man who is in a right relationship with God, and whose life shows it.

Paul begins with a survey of the Gentile world. We have only to look at its decadence and corruption to know that it had not solved the problem of righteousness. He looks at the Jewish world. The Jews had sought to solve the problem of righteousness by meticulous obedience to the law. Paul had tried that way himself, and it had issued in frustration and defeat, because no man on earth can ever fully obey the law, and, therefore, every man must have the continual consciousness of being in debt to God and under his condemnation.

So Paul finds the way to righteousness in the way of utter trust and utter yieldedness. The only way to a right relationship with God is to take him at his word, and to cast oneself, just as one is, on his mercy and love. It is the way of faith. It is to know that the important thing is, not what we can do for God, but what he has done for us. For Paul the centre of the Christian faith was that we can never earn or deserve the favour of God, nor do we need to. The whole matter is one of grace, and all that we can do is to accept in wondering love and gratitude and trust what God has done for us.

That does not free us, however, from obligations or entitle us to do as we like; it means that for ever and for ever we must try to be worthy of the love which does so much for us. But we are no longer trying to fulfil the demands of stern and austere and condemnatory law; we are no longer like criminals before a judge; we are lovers who have given all life in love to the one who first loved us.

(ii) The problem of the Jews was a torturing one. In a real sense they were Godchosen people, and yet, when his Son had come into the world, they had rejected him. What possible explanation could there be for this heart-breaking fact?

The only one Paul could find was that, in the end, it was all Goddoing. Somehow the hearts of the Jews had been hardened; but it was not all failure, for there had always been a faithful remnant. Nor was it for nothing, for the very fact that the Jews had rejected Christ opened the door so the Gentiles would bring in the Jews and all men would be saved.

Paul goes further. The Jew had always claimed that he was a member of the chosen people in virtue of the fact that he was a Jew. It was solely a matter of pure racial descent from Abraham. But Paul insists that the real Jew is not the man whose flesh and blood descent can be traced to Abraham. He is the man who has made the same decision of utter yieldedness to God in loving faith which Abraham made. Therefore, Paul argues, there are many pure-blooded Jews who are not Jews in the real sense of the term at all; and there are many people of other nations who are really Jews in the true meaning of that word. The new Israel was not a racial thing at all; it was composed of those who had the same faith as Abraham had had.

(iii) Rom 12 is so great an ethical statement that it must always be set alongside the Sermon on the Mount. In it Paul lays down the ethical character of the Christian faith. The fourteenth and fifteenth chapters deal with an ever-recurring problem. In the Church there was a narrower party who believed that they must abstain from certain foods and drinks, and who counted special days and ceremonies as of great importance. Paul thinks of them as the weaker brethren because their faith was dependent on these external things. There was a more liberal party, who had liberated themselves from these external rules and observances. He thinks of them as the brethren who are stronger in the faith. He makes it quite clear that his sympathies are with the more liberal party; but he lays down the great principle that no man must ever do anything to hurt the conscience of a weaker brother or to put a stumbling block in his way. His whole point of view is that we must never do anything which makes it harder for someone else to be a Christian; and that that may well mean the giving up of something, which is right and safe for us, for the sake of the weaker brother. Christian liberty must never be used in such a way that it injures anotherlife or conscience.

(iv) The fourth section is a recommendation on behalf of Phoebe, a member of the Church at Cenchreae, who is coming to Rome. The letter ends with a list of greetings and a final benediction.

Two Problems

Rom 16 has always presented scholars with a problem. Many have felt that it does not really form part of the Letter to the Romans at all; and that it is really a letter to some other Church which became attached to Romans when Paulletters were collected. What are their grounds? First and foremost, in this chapter Paul sends greetings to twenty-six different people, twenty-four of whom he mentions by name and all of whom he seems to know very intimately. He can, for instance, say that the mother of Rufus has also been a mother to him. Is it likely that Paul knew intimately twenty-six people in a Church which he had never visited? He, in fact, greets far more people in this chapter than he does in any other letter, and yet he had never set foot in Rome. Here is something that needs explanation.

If Rom 16 was not written to Rome, what was its original destination? It is here that Prisca and Aquila come into the argument. We know that they left Rome in A.D. 52 when Claudius issued his edict banishing the Jews (Act_18:2 ). We know that they went with Paul to Ephesus (Act_18:18 ). We know that they were in Ephesus when Paul wrote his letter to Corinth, less than two years before he wrote Romans (1Co_16:19 ). And we know that they were still in Ephesus when the Pastoral Epistles were written (2Ti_4:19 ). It is certain that if we had come across a letter sending greeting to Prisca and Aquila we should have assumed that it was sent to Ephesus, if no other address was given.

Is there any other evidence to make us think that chapter sixteen may have been sent to Ephesus in the first place? There is the perfectly general reason that Paul spent longer in Ephesus than anywhere else, and it would be very natural for him to send greetings to many people there. Paul speaks of Epaenetus, the first-fruits of Asia. Ephesus is in Asia, and such a reference, too, would be very natural in a letter to Ephesus, but not so natural in a letter to Rome. Rom_16:17 speaks about difficulties, in opposition to the doctrine which you have been taught, which sounds as if Paul was speaking about possible disobedience to his own teaching, and he had never taught in Rome.

It can be argued that the sixteenth chapter was originally addressed to Ephesus, but the argument is not so strong as it looks. For one thing, there is no evidence that the chapter was ever attached anywhere except to the Letter to the Romans. For another thing, the odd fact is that Paul does not send personal greetings to churches which he knew well. There are no personal greetings in Thessalonians, Corinthians, Galatians, and Philippians, all of them letters to churches he knew well; whereas there are personal greetings in Colossians, although Paul had never set foot in Colosse.

The reason is really quite simple. If Paul had sent personal greetings to churches he knew well, jealousies might well have arisen; on the other hand, when he was writing to churches he had never visited, he liked to establish as many personal links as possible. The very fact that Paul had never been in Rome makes it likely that he would try to establish as many personal connections as possible. Again, it is to be remembered that Prisca and Aquila were banished by edict from Rome. What is more likely than that, after the trouble was over, six or seven years later, they would return to Rome and pick up the threads of their business after their stay in other towns? And is it not most likely that many of the other names are names of people who shared in this banishment, who took up temporary residence in other cities, who met Paul there, and who, when the coast was clear, returned to Rome and their old homes? Paul would be delighted to have so many personal contacts in Rome and to seize hold of them.

Further, as we shall see, when we come to study chapter 16 in detail, many of the names--the households of Aristobulus and Narcissus, Amplias, Nereus and others--well suit Rome. In spite of the arguments for Ephesus, we may take it that there is no necessity to detach chapter sixteen from the Letter to the Romans.

But there is a more interesting, and a much more important, problem. The early manuscripts show some very curious things with regard to Rom 14-16. The only natural place for a doxology is at the very end. Rom_16:25-27 is a doxology, and in most good manuscripts it comes at the end. But in a number of manuscripts it comes at the end of Rom 14 ; two good manuscripts have it in both places; one ancient manuscript has it at the end of Rom 15 ; two manuscripts have it in neither place, but leave an empty space for it. One ancient Latin manuscript has a series of section summaries. The last two are as follows:

50: On the peril of him who grieves his brother by meat.

That is obviously Rom_14:15-23 .

51: On the mystery of the Lord, kept secret before his passion

but after his passion revealed.

That is equally clearly Rom_16:25-27 , the doxology. Clearly, these summaries were made from a manuscript which did not contain chapters fifteen and sixteen. Now there is one thing which sheds a flood of light on this. In one manuscript the mention of Rome in Rom_1:7 and Rom_1:15 is entirely omitted. There is no mention of any destination.

All this goes to show that Romans circulated in two forms--one form as we have it with sixteen chapters, and one with fourteen chapters; and perhaps also one with fifteen chapters. The explanation must be this. As Paul wrote it to Rome, it had sixteen chapters; but Rom 15-16 are private and personal to Rome. Now no other letter gives such a compendium of Pauldoctrine. What must have happened was that Romans began to circulate among all the churches, with the last two local chapters omitted, except for the doxology. It must have been felt that Romans was too fundamental to stop at Rome and so the purely local references were removed and it was sent out to the Church at large. From very early times the Church felt that Romans was so great an expression of the mind of Paul that it must become the possession not of one congregation, but of the whole Church. We must remember, as we study it, that men have always looked on Romans as the quintessence of Paulgospel.

FURTHER READING

Romans

C. H. Dodd, The Epistle of Paul to the Romans (MC; E)

A. M. Hunter, The Epistle to the Romans: The Law of Love (Tch; E)

W. Sanday and A.C. Headlam, Romans (Sixth edition, in two volumes, revised by C. E. B. Cranfield) (ICC; G)

Abbreviations

ICC: International Critical Commentary

MC : Moffatt Commentary

Tch: Torch Commentary

E: English Text

G: Greek Text

Barclay: Romans 6 (Chapter Introduction)

Dying To Live (Rom_6:1-11)

The Practice Of The Faith (Rom_6:12-14)

The Exclusive Possession (Rom_6:15-23)

Constable: Romans (Book Introduction)

Introduction

Historical Background

Throughout the history of the church, from postapostolic times to the present, Christians have regarded Romans as having been one of the Apostle Paul's epistles.¹ Not only does the letter claim that he wrote it (1:1), but it develops many of the same ideas and uses the same terminology that appear in Paul's earlier writings (e.g., Gal. 2; 1 Cor. 12; 2 Cor. 8-9).

Following his conversion on the Damascus Road (34 A.D.), Paul preached in Damascus, spent some time in Arabia, and then returned to Damascus. Next he travelled to Jerusalem where he met briefly with Peter and James. He then moved on to Tarsus, which was evidently his base of operations and from which he ministered for about six years (37-43 A.D.). In response to an invitation from Barnabas he moved to Antioch of Syria where he served for about five years (43-48 A.D.). He and Barnabas then set out on their so-called first missionary journey into Asia Minor (48-49 A.D.). Returning to Antioch Paul wrote the Epistle to the Galatians to strengthen the churches that he and Barnabas had just planted in Asia Minor (49 A.D.). After the Jerusalem Council (Acts 15), Paul took Silas and began his second missionary journey (50-52 A.D.) through Asia Minor and on westward into the Roman provinces of Macedonia and Achaia. From Corinth, Paul wrote 1 and 2 Thessalonians (51 A.D.). He proceeded to Ephesus by ship and then on to Syrian Antioch. From there he set out on his third missionary journey (53-57 A.D.). Passing through Asia Minor he arrived in Ephesus where he labored for three years (53-56 A.D.). During this time he wrote 1 Corinthians (56 A.D.). Finally Paul left Ephesus and travelled by land to Macedonia where he wrote 2 Corinthians (56 A.D.). He continued south and spent the winter of 56-57 A.D. in Corinth. There he wrote the Epistle to the Romans and sent it by Phoebe (16:1-2) to the Roman church.

The apostle then proceeded from Corinth by land clockwise around the Aegean Sea back to Troas in Asia where he boarded a ship and eventually reached Jerusalem. In Jerusalem, the Jews arrested Paul and imprisoned him (57 A.D.). He arrived in Rome as a prisoner and ministered there for two years (60-62 A.D.). During this time he wrote the Prison Epistles (Ephesians, Philippians, Colossians, and Philemon). The Romans freed Paul, and he returned to the Aegean area. There he wrote 1 Timothy and Titus, experienced arrest again, suffered imprisonment in Rome a second time, wrote 2 Timothy, and died as a martyr under Nero in A.D. 68.²

We know very little about the founding of the church in Rome. According to Ambrosiaster, a church father who lived in the fourth century, an apostle did not found it (thus discrediting the Roman Catholic claim that Peter founded the church). A group of Jewish Christians did.³ It is possible that these Jews became believers in Jerusalem on the day of Pentecost (Acts 2) or at some other time quite early in the church's history. By the time Paul wrote Romans the church in Rome was famous throughout the Roman Empire for its faith (1:18).

Purpose

Paul wrote this epistle under the inspiration of the Holy Spirit for several reasons.⁴ He wanted to prepare the way for his intended visit to the church (15:22-24). He evidently hoped that Rome would become a base of operations and support for his pioneer missionary work in Spain and the western portions of the empire that he had not yet evangelized. His full exposition of the gospel in this letter would have provided a solid foundation for their participation in this mission.

As Paul looked forward to returning to Jerusalem between his departure from Corinth and his arrival in Rome, he was aware of the danger he faced (15:31). He may have written the exhaustive exposition of the gospel that we have in Romans to set forth his teaching in case he did not reach Rome. From Rome his doctrine could then go out to the rest of the empire as others preached it. Paul may have viewed Romans as his legacy to the church, his last will and testament.

Another reason for writing Romans was undoubtedly Paul's desire to minister to the spiritual needs of the Christians in Rome even though they were in good spiritual condition (15:14-16). The common problems of all the early churches were dangers to the Roman church as well. These difficulties included internal conflicts, mainly between Jewish and Gentile believers, and external threats from false teachers. Paul gave both of these potential problems attention in this epistle (15:1-8; 16:17-20).

Paul also wrote Romans as he did because he was at a transition point in his ministry, as he mentioned at the end of chapter 15. His ministry in the Aegean region was solid enough that he planned to leave it and move farther west into new virgin missionary territory. Before he did that, he planned to visit Jerusalem where he realized he would be in danger. Probably therefore Paul wrote Romans as he did to leave a full exposition of the gospel in good hands if his ministry ended prematurely in Jerusalem.

"The peculiar position of the apostle at the time of writing, as he reviews the past and anticipates the future, enables us to understand the absence of controversy in this epistle, the conciliatory attitude, and the didactic and apologetic elements which are all found combined herein."⁵

The great contribution of this letter to the body of New Testament inspired revelation is its reasoned explanation of how God's righteousness can become man's possession.

The Book of Romans is distinctive among Paul's inspired writings in several respects. It was one of the few letters he wrote to churches with which he had had no personal dealings. The only other epistle of this kind was Colossians. It is also a formal treatise within a personal letter.⁶ Paul expounded on the gospel in this treatise. He probably did so in this epistle rather than in another because the church in Rome was at the heart of the Roman Empire. As such it was able to exert great influence in the dissemination of the gospel. For these two reasons Romans is more formal and less personal than most of Paul's other epistles.

The Epistle to the Romans is, by popular consent, the greatest of Paul's writings. William Tyndale, the great English reformer and translator, referred to Romans as "the principle and most excellent part of the New Testament." He went on to say the following in his prologue to Romans that he wrote in the 1534 edition of his English New Testament.

"No man verily can read it too oft or study it too well; for the more it is studied the easier it is, the more it is chewed the pleasanter it is, and the more groundly [sic] it is searched the preciouser [sic] things are found in it, so great treasures of spiritual things lieth hid therein."⁷

Martin Luther wrote the following commendation of this epistle.

"[Romans] is worthy not only that every Christian should know it word for word, by heart, but occupy himself with it every day, as the daily bread of the soul. It can never be read or pondered too much, and the more it is dealt with the more precious it becomes, and the better it tastes."⁸

Message⁹

Throughout the history of the church Christians have recognized this epistle as the most important book in the New Testament. The reason for this conviction is that it is an exposition of the gospel of Jesus Christ. Luther called Romans "the chief part of the New Testament and the perfect gospel." Coleridge, the English poet, declared it to be "the most profound work in existence." Frederick Godet, the French commentator, described it as "the cathedral of the Christian faith."¹⁰

To appreciate the message of this book it will be helpful first to consider Paul's presuppositions. He based these, of course, on Old Testament revelation concerning cosmology and history.

First, Paul assumed the God of the Old Testament. He assumed God's existence and full deity. He believed that God is holy and just. He also held that God is the creator, sustainer, and sovereign ruler of the universe.

Second, Paul's view of man is that he is subject to God's government of the universe. Man has received a measure of freedom from God, so he can choose to pursue sin. However, if he does so, he is still in the sovereign hand of God. God can allow the consequences of his sins to have their effects on him both now and forever. Man is also in authority over the rest of the material creation (Gen. 1:28). What man has experienced, the material creation also has experienced and reflects as a result of man's action.

Third, Paul's view of history was that of Old Testament revelation. The important historical events for Paul were those in his Scriptures.

Adam was the first man. He rebelled against God's authority. The result was threefold: the practical dethronement of God in the minds of Adam's descendents, the degradation of humanity, and the defilement of creation. This is a very different view of history from what evolutionists and humanists take. Man has lost his scepter because he rebelled against God's scepter.

Two other individuals were specially significant in history for Paul as we see in Romans: Abraham and Jesus Christ. God called Abraham to be a channel of blessing to the world. Christ is the greatest blessing. Through Him people and creation can experience restoration to God's original intention for them.

These are Paul's basic presuppositions on which all his reasoning in Romans rests. Romans is not the best book to put in the hands of an unsaved person to lead him or her to salvation. John is better for that purpose. However, Romans is the best book to put in the hands of a saved person to lead him or her to understand and appreciate our salvation.

We turn now to the major revelations in this book. These are its central teachings, the emphases that distinguish Romans from other books of the Bible.

First, Romans reveals the tragic helplessness of the human race. No other book of the Bible looks so fearlessly into the abysmal degradation that has resulted from human sin. If you read only 1:18-3:20, you will become depressed by its pessimism. If you keep reading, you will conclude from 3:21 on that we have the best, most optimistic news you have ever heard. This book is all about ruin and redemption. Its first great revelation is the absolute ruin and helplessness of the human race.

Paul divides the ruined race into two parts. The first of these is the Gentiles who have the light of nature. God has given everyone, Gentiles and Jews, the opportunity of observing and concluding two things about Himself: His wisdom and power. The average person as well as the scientist concludes that Someone wise must have put the natural world together, and He must be very powerful. Nevertheless having come to that conclusion he turns from God to vain reasonings, vile passions, unrighteous behavior, envy, murder, strife, deceit, insolence, pride, and perverted conduct. Just read today's newspaper and you will find confirmation of Paul's analysis of the human race.

The other part of the ruined race is the Jews who, in addition to the light of nature, also had the light of Scripture. Paul observed that in spite of his greater revelation and privilege the Jew behaves the same way as the Gentile. Yet he is a worse sinner. Having professed devotion to God and having claimed to be a teacher of the Gentiles because of his greater light he disobeys God and causes the Gentiles to blaspheme His name. Paul concluded, "There is none righteous, no, not one" (3:10). "All have sinned and fall short of the glory of God" (3:23).

The second major revelation of Romans is the magnificence of the divine plan of salvation. This plan centers on Jesus Christ whom Paul introduced on the very first page of his letter (1:3-4). God declared to everyone that the Jesus of the Gospels is His Son by resurrecting Him.

Two words describe Christ's relation to the divine plan of salvation: manifestation and propitiation. The righteousness manifested in Him is available to people through His propitiation. God's righteousness is available to everyone because Jesus died as the perfect offering for sin. The righteousness we see in Jesus in the Gospel records is available to those who believe that His sacrifice satisfied God (3:21, 25).

We can also describe God's relation to the plan of salvation with two words: holiness and love. The plan of salvation that Romans expounds resulted from a holy God reaching out to sinful humanity lovingly (3:22, 24). This plan vindicates the holiness of God as it unveils God's gracious love (chs. 9-11).

Man's relation to the plan of salvation is threefold. It involves justification, the imputation of God's righteousness to the believing sinner. It also involves sanctification, the impartation of God's righteousness to the redeemed sinner. Third, it involves glorification, the perfection of God's righteousness in the sanctified sinner. In justification God lifts the sinner into a relationship with Himself that is more intimate than we would have enjoyed if we had never sinned. In sanctification God progressively transforms the sinner into the Savior's image by the power of the indwelling Holy Spirit. In glorification God finally restores the sinner to the place God intended for us to occupy in creation.

The creation's relation to the plan of salvation is twofold. God restores creation's king, man, to his intended position. Second, creation realizes all of its intended possibilities that sin has denied it.

Let us note next some of the lessons of this book. What did God want us to learn from it?

First, Romans calls us to measure ourselves by divine rather than human standards. We sometimes evaluate ourselves and one another by using the criteria that our age sets or that we set. However to know our true condition we must use the criteria that God sets. This standard reveals that we are all guilty before God. This is one of the great lessons that Romans teaches us.

Second, Romans calls us to live by faith rather than by sight. God did not come any closer to mankind in the incarnation of Christ than He ever had been. Yet in the incarnation the nearness of God became more obvious to people. In the resurrection the Son of God became observable as the Son of God to human beings. All the glories of salvation come to us as we believe God. Romans contrasts the folly of trying to obtain salvation by working for it with trusting God, simply believing what He has revealed as true.

Third, Romans calls us to dedicate ourselves to God rather than living self-centered lives (12:1). This is the reasonable response to having received salvation. We should give ourselves to God. God's grace puts us in His debt. Paul did not say that if we fail to dedicate ourselves to God we are unsaved. Rather he appeals to us as saved people to do for God what He has done for us, namely giving ourselves out of love. When we do this, we show that we truly appreciate what God has done for us.

On the basis of these observations I would summarize the message of Romans in these words. Since God has lovingly provided salvation for helpless sinners through His Son, we should accept that sacrifice by faith and express our gratitude to God by dedicating our lives to Him.

In conclusion let me suggest an application of the message of Romans.

In view of the greatness of the salvation that God has provided as Romans reveals, we, as Paul, have a duty to communicate this good news to the world (1:14-17; Matt. 28:19). We do this both by lip and life, by explanation and by example (8:29). Our living example will reflect death to self as well as life to God (6:13).

Constable: Romans (Outline)

Outline

I. Introduction 1:1-17

A. Salutation 1:1-7

1. The writer 1:1

2. The subject of the epistle 1:2-5

3. The original recipients 1:6-7

B. Purpose 1:8-15

C. Theme 1:16-17

II. The need for God's righteousness 1:18-3:20

A. The need of all people 1:18-32

1. The reason for human guilt 1:18

2. The ungodliness of mankind 1:19-27

3. The wickedness of mankind 1:28-32

B. The need of good people 2:1-3:8

1. God's principles of judgment 2:1-16

2. The guilt of the Jews 2:17-29

3. Answers to objections 3:1-8

C. The guilt of all humanity 3:9-20

III. The imputation of God's righteousness 3:21-5:21

A. The description of justification 3:21-26

B. The defense of justification by faith alone 3:27-31

C. The proof of justification by faith from the law ch. 4

1. Abraham's justification by faith 4:1-5

2. David's testimony to justification by faith 4:6-8

3. The priority of faith to circumcision 4:9-12

4. The priority of faith to the promise concerning headship of many nations 4:13-17

5. The exemplary value of Abraham's faith 4:18-22

6. Conclusions from Abraham's example 4:23-25

D. The benefits of justification 5:1-11

E. The universal applicability of justification 5:12-21

IV. The impartation of God's righteousness chs. 6-8

A. The believer's relationship to sin ch. 6

1. Freedom from sin 6:1-14

2. Slavery to righteousness 6:15-23

B. The believer's relationship to the law ch. 7

1. The law's authority 7:1-6

2. The law's activity 7:7-12

3. The law's inability 7:13-25

C. The believer's relationship to God ch. 8

1. Our deliverance from the flesh by the power of the Spirit 8:1-11

2. Our new relationship to God 8:12-17

3. Our present sufferings and future glory 8:18-25

4. Our place in God's sovereign plan 8:26-30

5. Our eternal security 8:31-39

V. The vindication of God's righteousness chs. 9-11

A. Israel's past election ch. 9

1. God's blessings on Israel 9:1-5

2. God's election of Israel 9:6-13

3. God's freedom to elect 9:14-18

4. God's mercy toward Israel 9:19-29

5. God's mercy toward the Gentiles 9:30-33

B. Israel's present rejection ch. 10

1. The reason God has set Israel aside 10:1-7

2. The remedy for rejection 10:8-15

3. The continuing unbelief of Israel 10:16-21

C. Israel's future salvation ch. 11

1. Israel's rejection not total 11:1-10

2. Israel's rejection not final 11:11-24

3. Israel's restoration assured 11:25-32

4. Praise for God's wise plans 11:33-36

VI. The practice of God's righteousness 12:1-15:13

A. Dedication to God 12:1-2

B. Conduct within the church 12:3-21

1. The diversity of gifts 12:3-8

2. The necessity of love 12:9-21

C. Conduct within the state ch. 13

1. Conduct towards the government 13:1-7

2. Conduct toward unbelievers 13:8-10

3. Conduct in view of our hope 13:11-14

D. Conduct within Christian liberty 14:1-15:13

1. The folly of judging one another 14:1-12

2. The evil of offending one another 14:13-23

3. The importance of pleasing one another 15:1-6

4. the importance of accepting one another 15:7-13

VII. Conclusion 15:14-16:27

A. Paul's ministry 15:14-33

1. Past labors 15:14-21

2. Present program 15:22-29

3. Future plans 15:30-33

B. Personal matters ch. 16

1. A commendation 16:1-2

2. Various greetings to Christians in Rome 16:3-16

3. A warning 16:17-20

4. Greetings from Paul's companions 16:21-24

5. A doxology 16:25-27

Constable: Romans

Romans

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Copyright 2003 by Thomas L. Constable

Haydock: Romans (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE ROMANS.

INTRODUCTION.

After the Gospels, which contain the history of Christ, and the Acts of the Apostles, which contain the history of the infant Church, we have the Epistles of the Apostles. Of these fourteen have been penned on particular occasions, and addressed to particular persons, by St. Paul; the others of St. James, St. Peter, St. John, and St. Jude, are called Catholic Epistles, because they are addressed to all Christians in general, if we except the two latter short epistles of St. John. --- The epistles of St. Paul contain admirable advice, and explain fully several tenets of Christianity: but an humble and teachable mind and heart are essentially requisite to draw good from this inexhaustible source. If we prepare our minds by prayer, and go to these sacred oracles with proper dispositions, as to Jesus Christ himself, not preferring our own weak judgment to that of the Catholic Church divinely inspired, and which he has commanded us to hear, and which he has promised to lead in all truth unto the end of the world, we shall improve both our mind and heart by a frequent and pious perusal. We shall learn there that faith is essentially necessary to please God; that this faith is but one, as God is but one; and that faith which shews itself not by good works, is dead. Hence, when St. Paul speaks of works that are incapable of justifying us, he speaks not of the works of moral righteousness, but of the ceremonial works of the Mosaic law, on which the Jews laid such great stress as necessary to salvation. --- St. Peter (in his 2nd Epistle, chap. iii.) assures us that there were some in his time, as there are found some now in our days, who misconstrue St. Paul's epistles, as if he required no good works any more after baptism than before baptism, and maintaining that faith alone would justify and save a man. Hence the other apostles wrote their epistles, as St. Augustine remarks in these words; "therefore because this opinion, that faith only was necessary to salvation, was started, the other apostolical epistles do most pointedly refute it, forcibly contending that faith without works profiteth nothing." Indeed St. Paul himself, in his first Epistle to the Corinthians, (Chap. xiii. 2.) positively asserts: if I should have all faith, so that I could remove mountains, and have not charity, I am nothing. --- This epistle, like most of the following, is divided into two parts: the first treats of points of doctrine, and extends to the eleventh chapter inclusively; the second treats of morality, and is contained in the last five chapters: but to be able to understand the former, and to practise the latter, humble prayer and a firm adherence to the Catholic Church, which St. Paul (1 Timothy chap. iii.) styles, the pillar and ground of truth, are undoubtedly necessary. Nor should we ever forget what St. Peter affirms, that in St. Paul's epistles there are some things hard to be understood, which the unlearned and the unstable wrest, as they do also the other Scriptures, to their own destruction. (2 Peter chap. iii. ver. 16.) (Haydock) --- St. Paul had not been at Rome when he wrote this epistle, which was in the year fifty-seven or fifty-eight, when he was preparing to go to Jerusalem with the charitable contributions and alms, collected in Achaia and Macedonia, for the benefit and relief of the poor Christians in Judea, and at Jerusalem; and after he had preached in almost all places from Jerusalem even to Illyris, Illyrium, or Illyricum. See this Epistle, chap. xv. It was written in Greek. It is not the first in order of time, though placed first, either because of the dignity of the chief Christian Church, or of its sublime contents. --- The apostle's chief design was not only to unite all the new Christian converts, whether they had been Gentiles or Jews, in the same faith, but also to bring them to a union in charity, love, and peace; to put an end to those disputes and contentions among them, which were particularly occasioned by those zealous Jewish converts, who were for obliging all Christians to the observance of the Mosaic precepts and ceremonies. They who had been Jews, boasted that they were the elect people of God, preferred before all other nations, to whom he had given this written law, precepts, and ceremonies by Moses, to whom he had sent his prophets, and had performed so many miracles in their favour, while the Gentiles were left in their ignorance and idolatry. The Gentiles, now converted, were apt to brag of the learning of their great philosophers, and that sciences had flourished among them: they reproached the Jews with the disobedience of their forefathers to God, and the laws he had given them; that they had frequently returned to idolatry; that they had persecuted and put to death the prophets, and even their Messias, the true Son of God. St. Paul shews that neither the Jew nor the Gentile had reason to boast, but to humble themselves under the hand of God, the author of their salvation. He puts the Jews in mind, that they could not expect to be justified and saved merely by the ceremonies and works of their law, thought good in themselves; that the Gentiles, as well as they, were now called by the pure mercy of God: that they were all to be saved by believing in Christ, and complying with his doctrine; that sanctification and salvation can only be had by the Christian faith. He does not mean by faith only, as it is one particular virtue, different from charity, hope, and other Christian virtues; but he means by faith, the Christian religion, and worship, taken in opposition to the law of Moses and to the moral virtues of heathens. The design of the Epistle to the Galatians is much the same. From the 12th chapter he exhorts them to the practice of Christian virtues. (Witham)

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Gill: Romans (Book Introduction)

INTRODUCTION TO ROMANS

Though this epistle is in order placed the first of the epistles, yet it was not first written: there were several epistles written before it, as the two epistles to the Thessalonians, the two to the Corinthians, the first epistle to Timothy, and that to Titus: the reason why this epistle stands first, is either the excellency of it, of which Chrysostom had so great an esteem that he caused it to be read over to him twice a week; or else the dignity of the place, where the persons lived to whom it is written, being Rome, the imperial city: so the books of the prophets are not placed in the same order in which they were written: Hosea prophesied as early as Isaiah, if not earlier; and before Jeremiah and Ezekiel, and yet stands after them. This epistle was written from Corinth, as the subscription of it testifies; and which may be confirmed from the apostle's commendation of Phoebe, by whom he sent it, who was of Cenchrea, a place near Corinth; by his calling Erastus, the chamberlain of the city, who abode at Corinth, 2Ti 4:20, and Gaius his host, who was a Corinthian, Rom 16:23, 1Co 1:14, though at what time it was written from hence, is not so evident: some think it was written in the time of his three months' travel through Greece, Act 20:2, a little before the death of the Emperor Claudius, in the year of Christ 55; others, that it was written by him in the short stay he made at Corinth, when he came thither, as is supposed, from Philippi, in his way to Troas, where some of his company went before, and had been there five days before him: and this is placed in the second year of Nero, and in the year of Christ 56; however, it was not written by him during his long stay at Corinth, when he was first there, but afterwards, even after he had preached from Jerusalem, and round about unto Illyricum: and when he was about to go to Jerusalem, with the contributions of the churches of Macedonia and Achaia, to the poor saints there, Rom 15:19. The persons to whom this epistle was sent were Roman saints, both Jews and Gentiles, inhabiting the city of Rome; of which city and church; See Gill on Act 28:14; Act 28:15; by whom the Gospel was first preached at Rome, and who were the means of forming the church there, is not very evident Irenaeus, an ancient writer, says ^a, that Peter and Paul preached the Gospel at Rome, and founded the church; and Gaius, an ecclesiastical man, who lived in the time of Zephyrinus, bishop of Rome, asserts the same; and Dionysius; bishop of the Corinthians, calls the Romans the plantation of Peter and Paul ^b: whether Peter was ever at Rome is not a clear point with many; and certain it is, that the Apostle Paul had not been at Rome when he wrote this epistle, at least it seems very probable he had not, by several expressions in Rom 1:10; and yet here was a church to which he writes, and had been a considerable time; for their faith was spoken of throughout the world, Rom 1:8; and when the apostle was on the road to this city, the brethren in it met him, Act 28:15. The chief design of this epistle is to set in a clear light the doctrine of justification: showing against the Gentiles, that it is not by the light of nature, and works done in obedience to that, and against the Jews, that it was not by the law of Moses, and the deeds of that; which he clearly evinces, by observing the sinful and wretched estate both of Jews and Gentiles: but that it is by the righteousness of Christ imputed through the grace of God, and received by faith; the effects of which are peace and joy in the soul, and holiness in the life and conversation: he gives an account of the justified ones, as that they are not without sin, which he illustrates by his own experience and case; and yet are possessed of various privileges, as freedom from condemnation, the blessing of adoption, and a right to the heavenly inheritance; he treats in it concerning predestination, the calling of the Gentiles, and the rejection of the Jews; and exhorts to the various duties incumbent on the saints, with respect to one another, and to the world, to duties of a moral and civil nature, and the use of things indifferent; and closes it with the salutations of divers persons.

Gill: Romans 6 (Chapter Introduction)

INTRODUCTION TO ROMANS 6

The Apostle having finished his design concerning the doctrine of justification, refutes the charge brought against it as a licentious doctrine, and prevents any ill use that might be made of it by men of evil minds, justified persons by the strongest arguments, and with the best of motives to holiness of life and conversation: he saw, that whereas he had affirmed in the preceding chapter, that sin being made to abound by the law, in the condemnation of sinners, the grace of God the more abounded in their justification and pardon; that some would rise up and object, that this doctrine countenances men's continuance in sin, and opens a door to all manner of iniquity; and that others would abuse this doctrine, and encourage themselves in a vicious course of life, upon this mistaken notion, that the grace of God would be the more illustrious by it; all which is suggested in Rom 6:1, to which an answer is returned in Rom 6:2, with an abhorrence of everything of this kind; and by an argument, showing the absurdity and inconsistency of it, seeing persons dead to sin, as justified ones are, cannot live in it: and that they are dead to sin, and under obligation to live unto righteousness, he argues from their baptism into Christ's death, which represents their being dead with Christ, and buried with him, Rom 6:3, and likewise the resurrection of Christ from the dead, and theirs by him, whereby they are both fitted and obliged to walk in newness of life; since they are, and should be like him, as in his death, so in his resurrection from the dead: and the rather, as they are implanted in him, as the branches in the vine, Rom 6:4, and especially as it was the great end of his death, that by the crucifixion of sin with him, it might so be destroyed, that his people should be no more servants to it, Rom 6:6, this being proved, that justified ones are dead to sin, the apostle argues upon it, that such are freed from sin, Rom 6:7, and therefore ought not, and cannot live in it; for this must be given into as an article of faith, that such as are dead with Christ live, and shall live a life of communion with him, Rom 6:8, which is inconsistent with living in sin: he further argues from the resurrection of Christ, which was not to die more, Rom 6:9, and suggests, that in like manner, those who have been dead and buried, and risen with him, which their baptism signifies, should not live in sin, which is no other than dying again; and to strengthen this, directs to the ends of Christ's death and resurrection, Rom 6:10, the end of the one being unto sin, to finish, make an end of that, and be the death of it, and the end of the other, being living unto God; wherefore in like manner, such who profess to be Christ's, to be justified by his righteousness, to be baptized into his death, and to be risen with him, should account themselves dead unto sin, and so not live in it, and alive to God through the righteousness of Christ, and so live to his honour and glory, Rom 6:11, and having thus answered the objection, and removed the calumny, and set this matter in a clear light, the apostle proceeds to dehort from sinning, and to exhort to holiness of life, Rom 6:12, in which he compares sin to a tyrant, the lusts of it to the laws of such an one, and which therefore should not be obeyed; and the rather, as the wages of them are death, and have made the body already mortal; wherefore the members of it should not be employed in such service, but in the service of God: and whereas it might be objected, that sin is too strong and prevalent, and has got the mastery, and will keep its power, the apostle declares it as a promise of grace, that sin shall not have the dominion, Rom 6:14, giving this as a reason, because such as are justified and sanctified, are not under the law, as a covenant of works, but under the covenant of grace, of which this promise is a part; and in order to prevent an ill use of this doctrine, and remove an objection that might be made, that if not under the law, men are under no restraints, but may go on in sin without control, he answers it with his usual detestation, Rom 6:15, and argues the folly and absurdity of living in sin upon such an account, because it would make them servants of sin unto death, Rom 6:16, and so they were before conversion, but now were otherwise, for, which they had reason to be thankful, Rom 6:17, since through the grace of God they had yielded an hearty obedience to the Gospel; wherefore to obey sin would be to return to their former state of bondage; whereas being freed from the power and dominion of sin, they were now the servants of righteousness, and ought to act becoming such a character, Rom 6:18, wherefore it was but acting the part of reasonable men, it was but their reasonable service, to yield themselves servants, not to sin and uncleanness, but to righteousness and holiness, Rom 6:19, in order to engage to which, the apostle puts them in mind of their former state; how that when they were in subjection to sin, they had nothing to do with the exercise of righteousness, Rom 6:20, and therefore as there was an alteration made in them, they ought to be just the reverse in their conduct and conversation; for he appeals to them, that they had no pleasure nor profit in their former course of life; which had brought upon them shame and confusion, and must have ended in death, had it not been for the grace of God, Rom 6:21, but now as they were delivered from the slavery and dominion of sin, they were under a better master, were servants to God; and the fruit of their service was holiness, and the issue of all would be everlasting life, Rom 6:22, which is illustrated by the contrary, Rom 6:23, the wages due from the service of sin, and which only could be expected from it, being death; whereas grace and holiness, the gift of God, issue in eternal life by Christ Jesus; in whose hands it is, and through whom it comes, and is enjoyed.

College: Romans (Book Introduction)

INTRODUCTION

I. ROMANS: ITS INFLUENCE AND IMPORTANCE

God's Word is a lamp to our feet and a light for our path (Ps 119:105), and no part of it shines more brilliantly than the book of Romans. The truth of God's Word sets us free (John 8:32), and Romans teaches us the most liberating of all truths. God's Word is sharp and piercing like a sword (Heb 4:12), and no blade penetrates more deeply into our hearts than Romans. Overall the book of Romans may be the most read and most influential book of the Bible, but sometimes it is the most neglected and most misunderstood book. The Restoration Movement has tended to concentrate especially on the book of Acts, which is truly foundational and indispensable. But Romans is to Acts what meat is to milk. We need to mature; we need to graduate from Acts to Romans.

In 1 Cor 15:3-4 Paul sums up the gospel as these three truths: Christ died for our sins, was buried, and was raised up again on the third day. The reality of the historical facts of the Savior's death and resurrection is stressed over and over in the book of Acts. Romans, however, is an exposition of the meaning of these facts. In the language of 1 Cor 15:3, Romans focuses not on "Christ died," but on the next three words: " for our sins ." Acts explains what salvation consists of and how we may receive it. Romans does the same, but carries the explanation to heights and depths that thrill and satisfy the soul, providing it with an experience that is at the same time intellectual, spiritual, and esthetic.

The unparalleled ability of Romans to convict sinners and to motivate Christians is well attested. The comment of Sanday and Headlam (v) has often been noted: "If it is a historical fact that the spiritual revivals of Christendom have been usually associated with closer study of the Bible, this would be true in an eminent degree of the Epistle to the Romans." Leon Morris (1) concurs: "It is commonly agreed that the Epistle to the Romans is one of the greatest Christian writings. Its power has been demonstrated again and again at critical points in the history of the Christian church."

The role of Romans in Augustine's conversion is well known. In his Confessions he tells how a discussion of Christian commitment with two of his friends brought him under strong conviction, filling him with remorse for his sins of sexual immorality and a sense of helplessness to overcome them. Later he and his friend Alypius went into the garden, taking along a copy of Paul's writings. Augustine went off by himself to weep over his sins. While doing so, he reports, "I heard the voice as of a boy or girl, I know not which, coming from a neighbouring house, chanting, and oft repeating, 'Take up and read; take up and read.'" He took this as a sign from God to open the book of Paul's writings and read the first passage that met his eyes. He quickly returned to where Alypius was sitting and the book was lying. When he opened it, the first words he saw were these from Rom 13:13-14: "Not in orgies and drunkenness, not in sexual immorality and debauchery, not in dissension and jealousy. Rather, clothe yourselves with the Lord Jesus Christ, and do not think about how to gratify the desires of the sinful nature." This experience and these words gave him what he needed to turn completely to Christ. He says, "No further would I read, nor did I need; for instantly, as the sentence ended, - by a light, as it were, of security infused into my heart, - all the gloom of doubt vanished away."

Godet (1) declares that "the Reformation was undoubtedly the work of the Epistle to the Romans." Morris (1) agrees: "The Reformation may be regarded as the unleashing of new spiritual life as a result of a renewed understanding of the teaching of Romans."

Insofar as the Reformation depends on the work of Martin Luther, this is surely the case. Luther confesses how in 1519 he had an ardent desire to understand the epistle to the Romans. His problem was the way he had been taught to understand the expression "the righteousness of God" in Rom 1:17. To him it meant the divine justice and wrath by which God punishes sin, which did not sound very much like gospel . "Nevertheless," he says, "I beat importunately upon Paul at that place, most ardently desiring to know what St. Paul wanted." Finally, by the mercy of God, he began to understand this expression in a totally different way, i.e., as the righteousness of Christ that God bestows upon the sinner and on the basis of which the sinner is justified. The effect on Luther was electrifying: "I felt that I was altogether born again and had entered paradise itself through open gates." This new understanding of this one verse - Rom 1:17 - changed everything; it became in a real sense the doorway to the Reformation. "Thus that place in Paul was for me truly the gate to paradise," says Luther ("Latin Writings," 336-337).

Luther's regard for Romans is clearly seen in this well-known paragraph from his famous preface to this epistle:

This epistle is really the chief part of the New Testament, and is truly the purest gospel. It is worthy not only that every Christian should know it word for word, by heart, but also that he should occupy himself with it every day, as the daily bread of the soul. We can never read it or ponder over it too much; for the more we deal with it, the more precious it becomes and the better it tastes ("Preface," 365).

These words, first published in 1522, were echoed almost verbatim by the English reformer William Tyndale, in his prologue to his 1534 English translation of the New Testament. He says, "This epistle is the principal and most excellent part of the New Testament, and most pure . . . gospel, and also a light and a way in unto the whole Scripture." He also recommends learning it by heart and studying it daily, because "so great treasure of spiritual things lieth hid therein."

The Swiss reformer John Calvin echoes some of Tyndale's thoughts in his own commentary on Romans (xxix): "When any one gains a knowledge of this Epistle, he has an entrance opened to him to all the most hidden treasures of Scripture."

Working indirectly through Luther's preface, the book of Romans had an effect on John Wesley similar to the way it influenced Augustine and Luther. In his journal Wesley recounts his own search for personal victory over sin and assurance of salvation based on trust in the blood of Christ alone. He tells what happened to him on May 24, 1738:

In the evening I went very unwillingly to a society in Aldersgate Street, where one was reading Luther's preface to the Epistle to the Romans. About a quarter before nine, while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone for salvation: And an assurace was given me, that he had taken away my sins, even mine , and saved me from the law of sin and death ( Works , I:103).

Modern scholars and expositors seem unable to praise the letter to the Romans highly enough. Philip Schaff has said, "The Epistle to the Romans is the Epistle of the Epistles, as the Gospel of John is the Gospel of the Gospels" ("Preface," v). "This is in every sense the greatest of the Epistles of Paul, if not the greatest book in the New Testament," declares Thiessen ( Introduction , 219). Newell (375) says Romans is "probably the greatest book in the Bible." "If the apostle Paul had written nothing else, he would still be recognized as one of the outstanding Christian thinkers of all time on the basis of this letter alone," say Newman and Nida (1). This familiar praise comes from Godet (x):

The pious Sailer used to say, "O Christianity, had thy one work been to produce a St. Paul, that alone would have rendered thee dear to the coldest reason." May we not be permitted to add: And thou, O St. Paul, had thy one work been to compose an Epistle to the Romans, that alone would have rendered thee dear to every sound reason.

Godet adds, "The Epistle to the Romans is the cathedral of the Christian faith" (1).

Others add even higher praise. Batey (7) says, "Paul's epistle to the Romans stands among the most important pieces of literature in the intellectual history of Western man." "It is safe to say that Romans is probably the most powerful human document ever written," declares Stedman. Some might think this honor should go to the U.S. Constitution or to the Declaration of Independence. "But even they cannot hold a candle to the impact the Epistle to the Romans has had upon human history" (I:1-2). Boice avows: "Christianity has been the most powerful, transforming force in human history - and the book of Romans is the most basic, most comprehensive statement of true Christianity" (I:13).

Commentators often quote this statement from Coleridge: "I think St. Paul's Epistle to the Romans the most profound work in existence" ( Table Talk , 245). Many will certainly agree, but to Coleridge such profundity was not altogether a virtue. For him it meant that Romans "undoubtedly . . . is, and must be, very obscure to ordinary readers" (ibid., 245-246). Indeed, some think that the Apostle Peter may have been referring to Romans in 2 Pet 3:16. But at the same time, perhaps paradoxically, Newell is correct when he says (vii), "There is no more simple book in the Bible than Romans, when one comes to know the book, its contents, its message, its power."

Scholars praise Romans as the clearest statement of the gospel of salvation. As noted above, Luther called it "the purest gospel." Nygren agrees (3): "What the gospel is, what the content of the Christian faith is, one learns to know in the Epistle to the Romans as in no other place in the New Testament." Cranfield says Romans is "the most systematic and complete exposition of the gospel that the NT contains" (I:31). The Restoration scholar Moses Lard (xx) concurs: "It is the whole gospel compressed into the short space of a single letter - a generalization of Christianity up to the hight [sic] of the marvelous, and a detail down to exhaustion." In Stott's words (19), Romans is "the fullest, plainest and grandest statement of the gospel in the New Testament."

Scholars also praise Romans for its unparalleled presentation of the essence of Christian doctrine . In his preface to Romans (380) Luther says that in Romans we "find most abundantly the things that a Christian ought to know, namely, what is law, gospel, sin, punishment, grace, faith, righteousness, Christ, God, good works, love, hope, and the cross; and also how we are to conduct ourselves toward everyone." Thus it seems that Paul "wanted in this one epistle to sum up briefly the whole Christian and evangelical doctrine." Schaff declares it to be "the heart of the doctrinal portion of the New Testament. It presents in systematic order the fundamental truths of Christianity in their primitive purity, inexhaustible depth, all-conquering force, and never-failing comfort. It is the bulwark of the evangelical doctrines of sin and grace" ("Preface," v).

Modern writers agree. "The truth laid down in Romans forms the Gibraltar basis of doctrine, teaching, and confession in the true evangelical church," says Lenski (8). Moo says the Puritan writer Thomas Draxe described Romans as "the quintessence and perfection of saving doctrine." Moo agrees: "When we think of Romans, we think of doctrine" (I:1). Lard (xx) calls Romans Paul's "great doctrinal chart for the future." Newman and Nida (1) declare that "above all else, the appeal of Romans is its theology ."

Concerning its doctrinal content, MacArthur lists 49 significant questions about God and man that are answered by Romans, e.g., How can a person who has never heard the gospel be held spiritually responsible? How can a sinner be forgiven and justified by God? How are God's grace and God's law related? Why is there suffering? MacArthur points out that these key words are used repeatedly in the epistle: God (154 times), law (77), Christ (66), sin (45), Lord (44), and faith (40).

Which of these assessments is correct? Is Romans the crowning presentation of the Christian gospel ? Or is it the grandest statement of Christian doctrine ? Actually, it is both. Romans is the theology of the New Testament; it is also the definitive statement of the gospel. In this epistle doctrine and gospel merge, and the result is a spiritual feast for Christians.

Boice (I:10) advises that "it is time to rediscover Romans." Actually, it is always time to "rediscover" Romans, and down through the history of Christianity individuals have been doing just this. The results have been earth-shaking. It can and does happen over and over, in the lives of individuals, in congregations, in the Church at large. F.F. Bruce (60) has well said, "There is no telling what may happen when people begin to study the Epistle to the Romans."

II. THE AUTHOR OF ROMANS

The epistle to the Romans was written by the Apostle Paul (1:1). In the past a few critics challenged this, but without any real basis in fact. Today, as Cranfield says, "no responsible criticism disputes its Pauline origin" (I:2). Romans was quoted by the earliest Christian writers (Clement, Ignatius, Polycarp, Justin), and was attributed to Paul by name by Marcion in the mid-second century. Since the time of Irenaeus (late second century) writers have explicitly and regularly viewed it as Pauline.

Though composed and dictated by Paul, the letter was actually written down by a Christian scribe named Tertius, who inserted his own greeting in 16:22.

A. PAUL'S JEWISH BACKGROUND

It is not necessary to go into the details of Paul's life, except for a few facts that are important in view of the content of the epistle, which relates especially to the distinction between law and grace. One relevant fact is Paul's Jewish background, which he proudly avowed: "I am an Israelite myself, a descendant of Abraham, from the tribe of Benjamin," a "Hebrew of Hebrews" (11:1; Phil 3:5; 2 Cor 11:22). Though born in Tarsus, he was reared in Jerusalem (Acts 22:3), the capital of Judaism.

Paul's education included strict and thorough religious training in the contents of the Old Testament - especially the Law (Torah) - at the feet of Gamaliel (Acts 22:3). Gamaliel was one of the most famous and most revered of all rabbis. His knowledge of the Law was so great that he was practically identified with it, being given the title "the Beauty of the Law." A saying recorded in the Talmud declares, "Since Rabban Gamaliel died the glory of the Law has ceased." "Under Gamaliel," says Paul, "I was thoroughly trained in the law of our fathers" (Acts 22:3). "Thoroughly" translates kataÉ ajkrivbeian ( kata akribeian ), "according to exactness, strictness, precision."

Paul's zeal for God and commitment to his Law was total (Acts 22:3; Gal 1:14). He was a Pharisee (Acts 23:6; Phil 3:5), which he properly identified as "the strictest sect of our religion" (Acts 26:5). The glory of the Pharisees was the Law; they were devoted to akribeia in its interpretation and observance (Dunn, I:xl). Thus Paul not only knew the Law but also devoted himself to scrupulous obedience to its commandments (Acts 26:4-5; Phil 3:6).

This probably means that he was a legalist in the proper sense of that word, i.e., one who sought acceptance by God on the basis of his obedience to the Law. This is implied in the way he contrasted his pre-Christian life (Phil 3:6) and his Christian life (Phil 3:9). This is also the way Pharisees are generally pictured in the Gospels.

Paul's zeal for the Law was expressed perhaps most vehemently in his fanatical persecution of the earliest Christians, all converted Jews whom he no doubt regarded as traitors to God and his Law (Phil 3:6). See Acts 7:58; 8:3; 9:1-2; 22:4-5; 26:9-11; Gal 1:13; 1 Tim 1:13.

B. PAUL'S CONVERSION TO CHRISTIANITY

The second relevant fact about the Apostle Paul is his conversion. The details need not be recounted here. What is important is that the one who converted him to Christianity was no human preacher, but was Jesus himself (Gal 1:15-16). Also, the gospel he preached was not taught to him by a human teacher; he received it by direct revelation from Jesus (Gal 1:11-12). The result was that Paul's conversion, his change, his turnaround, was complete. Whereas before he was totally committed to the Mosaic Law as a way of life and salvation, once converted he was just as totally committed to the gospel of grace.

As a Christian Paul set himself in complete opposition to everything he had stood for as a Pharisee. He now understood the way of law to be futile (10:3). He saw that his former legalistic approach to salvation was, as Murray says, "the antithesis of grace and of justification by faith" (I:xiii). Thus when Paul presents the classic contrast between law and grace in Romans, he speaks as one who knew both sides of the issue from personal experience and from the best teachers available. As Murray says, he is describing "the contrast between the two periods in his own life history, periods divided by the experience of the Damascus road" (I:xiv).

It is no surprise that Paul's preaching of the gospel and his condemnation of law-righteousness turned the Jews completely against him, even to the point that they tried to kill him (Acts 9:29; 13:45; 14:2, 19; 17:5-8; 18:12; 2 Cor 11:24-26). His opponents included "false brothers" (2 Cor 11:26), the Judaizers, or Jews who accepted Jesus as the Messiah but still clung to the Law of Moses.

In spite of all of this upheaval, Paul did not turn against the Jews as such. He still regarded them as his beloved brothers according to the flesh (9:1-3; 10:1), and as blessed by God in an incomparable way (3:1-2; 9:4-5). In fact, a major aspect of the teaching in Romans is an explanation and a defense of God's purpose for his Old Covenant people, the Jews (see especially chs. 9-11).

C. PAUL'S COMMISSION AS

THE APOSTLE TO THE GENTILES

The last detail about Paul's life that is relevant here is his call and commission to be the Apostle to the Gentiles (Acts 26:17). His appointment as an apostle (1:1) invested him with the full authority of Jesus Christ and with the inspiration of the Holy Spirit, so that his teachings are truly the Word of God (1 Cor 2:6-13; 1 Thess 2:13). When we read the book of Romans, we must understand it to be nothing less than this.

Also, Paul's appointment as the apostle to the Gentiles (1:5) completely governed his thoughts and deeds from that point on. As a Jew and a Pharisee, he had no doubt shared the typical Hebrew aversion to anything Gentile; and he had no doubt gloried in the Jews' exclusive position as God's chosen people. Thus when God revealed to him the mystery of the Gentiles - that it had been his plan all along to include Gentiles in the people of the Messiah (Eph 3:1-10), Paul was overwhelmed with awe and joy. He unhesitatingly opened his heart to the very people he had once despised. This was another complete turnaround in his life, and he devoted himself totally to his new mission.

Paul's role as apostle to the Gentiles had a direct bearing on his relationship with the Roman church and his letter to them. Paul tells us that he had often desired to visit Rome, in order to preach the gospel and have some converts there, "just as I have had among the other Gentiles" (1:13). But since there was already a church in Rome, God's Spirit directed him into other Gentile areas in Asia Minor and the Greek peninsula first (15:17-22). But now he has covered this territory with three lengthy tours of missionary service (15:19). Thus he is ready to launch out into a totally new area, namely, Spain; and his journey there will take him through Rome, as he announces in this epistle (15:23-24).

Throughout the epistle to the Romans, Paul writes with the full conciousness of his mission to the Gentiles and of the Gentiles in his audience. One point that he clarifies in the letter is the relation of the Gentiles to the Jews with respect to salvation.

III. TIME AND PLACE OF WRITING

Immediately after his baptism Paul began to preach Christ in Damascus (Acts 9:19-20), but soon went away into Arabia (Gal 1:17), which may have been the time he received his revelation from Jesus Christ (Gal 1:12). He went from there back to Damascus, then to Jerusalem (Gal 1:17-18) and elsewhere, and ultimately to Antioch (Acts 11:25-26).

From Antioch Paul launched his first missionary trip among the Gentiles (Acts 13:1-3), which was followed by two more. While in Ephesus on his third journey, "Paul decided to go to Jerusalem, passing through Macedonia and Achaia. 'After I have been there,' he said, 'I must visit Rome also'" (Acts 19:21). He shortly departed for Achaia (Greece) and arrived in Corinth, where he stayed for three months (Acts 20:1-3). This was approximately twenty years after his conversion, and ten years after the beginning of his first journey.

Corinth was the farthest point of his third trip, whence he retraced his steps back toward Ephesus. He stopped at Miletus instead, and traveled from there on to Jerusalem, with the goal of arriving by Pentecost (Acts 20:16-17). One main reason for the trip to Jerusalem was to deliver the money he had collected from the (mostly Gentile) churches in Galatia, Macedonia, and Greece, to help the poor (mostly Jewish) saints in Jerusalem (1 Cor 16:1-4; Rom 15:25-26). Though "compelled by the Spirit" to go to Jerusalem, he was apprehensive about what might happen to him there (Acts 20:22-23).

It was in the midst of this final journey, during the three months Paul spent at Corinth, that he most likely wrote the letter to the Romans. He was apparently staying at the house of Gaius (16:23), one of his converts at Corinth (1 Cor 1:14). The letter was carried to Rome by Phoebe, a Christian from the church in nearby Cenchrea (16:1).

The exact date of the writing of Romans is calculated in relation to the overall chronology of Paul's life and work. There is no unanimity on this chronology, though the differences of opinion are minor. Everyone agrees that the Apostle's stay in Corinth must have been in late winter and/or early spring, since he planned to set out from there and arrive in Jerusalem by Pentecost. Most agree also that this would have been in the middle or late 50s. Thus Romans was probably written early in A.D. 56, 57, or 58.

IV. RECIPIENTS OF ROMANS:

THE CHURCH IN ROME

Rome was the largest and most important city in the Roman Empire in Paul's day. Its population was probably over one million. Of this number, it is estimated that forty to fifty thousand were Jews, with as many as fifteen identifiable synagogues (Dunn, I:xlvi; Edwards, 9).

How the church in Rome originated is not known. There is no real evidence that Peter founded it, contrary to a common tradition. Some say that Rom 15:20 shows this could not have been the case. Here Paul says that he does not intend to "be building on someone else's foundation." The fact that he did plan to visit Rome and work there implies that no apostle had been there yet (MacArthur, I:xviii; Moo, I:4).

One very common speculation is that the Roman church was probably started by Jews and proselytes from Rome who were in the audience that heard Peter's sermon on the day of Pentecost (Acts 2:10), and who were among the converts baptized that day. Upon returning to Rome, they would have established the church there. If so, and this seems very likely, then the first Christians in Rome were converts from Judaism.

Another likely speculation is that Christians from other churches, perhaps some of Paul's own converts from his earlier work in Tarsus and Antioch and Asia Minor, were among those who started the Roman church and helped it to grow. Perhaps some of Paul's acquaintances named in Romans 16 were among this group. Such a scenario is highly probable, given the importance of Rome and the constant travel to and from that city.

Thus the church in Rome would have begun not as the result of some formal missionary effort, but by residents converted while traveling (e.g., Acts 2:10) and by Christians moving there from other places. Their own evangelistic efforts would certainly have focused on the synagogues of Rome, following the pattern of evangelism reflected in the book of Acts. This would have resulted in converts not only from Judaism but also from among Gentile "God-fearers" who were commonly attached to the synagogues (Dunn, I:xlvii-xlviii).

The epistle to the Romans is addressed "to all in Rome who are loved by God and called to be saints" (1:7). The main question about these saints is the relative number of Jews and Gentiles among them. In answering this question, scholars usually begin with one solid historical fact, and then draw conclusions based on inferences and a bit of speculation. This has led to the following scenario, for which there is considerable consensus among commentators today.

The one fact is that the Roman emperor Claudius issued a decree that expelled all Jews from Rome. This is recorded in Acts 18:2, and is also mentioned by the Roman historian Suetonius. The exact date of the decree is somewhat unclear, but the best calculation is A.D. 49. The reason for the decree is stated thus by Suetonius: "Because the Jews at Rome caused continuous disturbances at the instigation of Chrestus, (Emperor Claudius) expelled them from the city" (cited in Fiensy, Introduction , 224). Though we cannot be certain about this, most scholars agree that "Chrestus" is just a mistaken spelling of "Christus," and that the decree had to do with Jesus Christ.

In what way would Christ be instigating disturbances among the Jews in Rome? It is inferred that this refers to conflicts among the Jews stemming from Christian evangelism in the various synagogues. Because there was a wide diversity among the Jews and synagogues in Rome, it is concluded that some were more receptive to Christianity than others, and that this must have led to disputes among them. The resulting unrest was apparently unpleasant enough for Claudius to order all Jews to leave the city. It is also assumed that his decree did not make a distinction between unbelieving and believing Jews; thus even the Jewish Christians had to leave, e.g., Aquila and Priscilla (Acts 18:2). After the decree the Roman church thus would be composed almost entirely of Gentiles. (See Donfried, "Presuppositions," 104-105.)

When Claudius died around A.D. 54, the decree was no longer enforced, and Jews and Jewish Christians were free to return to Rome. Some think, however, that they were still forbidden to assemble publicly (Wiefel, "Community," 92-94). The results for the church would have been twofold. First, the problem with public assembly may have forced the Christians to set up a number of "house churches," a possibility that seems to be confirmed in Rom 16:5, 14, 15. Second, the returning Jewish Christians would find the Roman church dominated by the Gentile Christians, if not in number then certainly in power and influence (Wiefel, "Community," 94-96).

Thus the saints in Rome, to whom the letter is addressed, were almost certainly a mixture of Jewish and Gentile Christians, though there is no way to tell which group had the larger number. If the circumstances outlined in the above scenario are correct, however, it is safe to assume that there was tension if not conflict among the two groups. Wiefel refers to "quarrels about status" ("Community," 96). Bruce says, "It is implied in Romans 11:13-24 that the Gentile Christians tended to look down on their Jewish brethren as poor relations" ("Debate," 180). Dunn speaks of "at least some friction between Gentile and Jew" within the house churches, with the Jews being in a minority and feeling themselves vulnerable (I:liii).

What is obvious is that in the epistle Paul addresses both groups, with some passages being specifically directed toward the Jewish Christians and some toward the Gentile Christians (see Moo, I:10-11; Murray, I:xviii-xix). Some say the letter as a whole is directed mainly to the Jewish saints; others say it was mainly intended for the Gentiles.

Hendriksen is surely right, though, when he says that regarding the main point of Romans this whole question is really irrelevant, since it applies equally to both groups (I:23). All are sinners (3:9, 23), no one will be saved by law (3:19-20), and all are equal recipients of the grace that is in Christ Jesus (3:24; 4:11-12). Hendriksen stresses Rom 10:12-13, "For there is no difference between Jew and Gentile - the same Lord is Lord of all and richly blesses all who call on him, for, 'Everyone who calls on the name of the Lord will be saved.'"

V. THE OCCASION OF THE WRITING

What were the circumstances that prompted Paul to write his epistle to the Romans? We have already noted that he wrote the letter during his three-month stay in Corinth on his final mission trip. What sorts of things were going through his mind that led him to write it at that particular time?

We are fortunate that Paul reveals his mind to us in certain statements of his desires and plans in chapters 1 and 15. These statements show us what occasioned the writing of Romans.

One main consideration was Paul's immediate travel plans, as they related to his all-determining calling as apostle to the Gentiles (15:15-24). He refers to his "priestly duty of proclaiming the gospel of God, so that the Gentiles might become an offering acceptable to God" (15:16). For twenty years he had been preaching in the eastern and northeastern sections of the Mediterranean area, and had covered it well. "So from Jerusalem all the way around to Illyricum," he says, "I have fully proclaimed the gospel of Christ"; so now "there is no more place for me to work in these regions" (15:19, 23). Thus he decided to change his focus to the northwestern section, Spain in particular (15:24, 28). In his mind he was already planning his trip to Spain.

But first he had to go to Jerusalem (15:25-31). His purpose for doing this was to deliver the funds he had been collecting from the Gentile churches "for the poor among the saints in Jerusalem" (15:26). He wanted to do this personally, to make sure that the funds were properly received (15:28). To this end he asked the Roman Christians to offer two specific prayers for him (15:30-31).

First, he knew that he still had many enemies in Jerusalem among the Jews especially. He knew that some of these enemies had already tried to kill him. Thus he really was not sure what dangers he might be facing in Jerusalem. Nevertheless he was determined to go (Acts 20:22-23), so he requested that the Roman Christians "pray that I may be rescued from the unbelievers in Judea" (15:31). He was not afraid of losing his life; he just did not want his newly-formed missionary plans to be aborted (Acts 20:24; Rom 15:32).

Second, Paul was not really sure how the offering from the Gentile churches would be received by the Jewish saints in Jerusalem. There were still a lot of suspicions and misunderstandings between the two groups, mostly about the relation between the Old and New Covenants and the role of the Mosaic Law in the life of the Christian. Thus the money he was bringing to the poor in Jerusalem was not just an act of charity, but was also a symbol of unity between the two main factions in the church. Thus Paul was anxious that it might be received in the proper spirit, so he asked the Romans to pray "that my service in Jerusalem may be acceptable to the saints there" (15:31).

Thus Paul was ultimately bound for Spain, after an initial trip to Jerusalem. But there was a third item in his itinerary: an intermediate stop in Rome itself (Acts 19:21; 23:11), a place he had never been. So he announced to the Christians in Rome that on his way to Spain he would stop and visit them (15:23, 24, 28). This was something he had longed to do for many years and had even made plans to do (1:11, 13; 15:23), but had "often been hindered from coming to you" (15:22; cf. 1:13).

Paul had many reasons for wanting to visit the church in Rome. For one thing, he wanted to enlist their help for his mission to Spain. "I hope to visit you while passing through and to have you assist me on my journey there," he says (15:24). But he had other reasons that predated his plans for Spain. For example, he seems simply to have desired to visit with the Christians there: to have fellowship with them, to enjoy their company, to be spiritually refreshed by them (15:24, 32), and to be encouraged by them (1:12). After all, he knew quite a few of them personally (16:3-15).

Paul's principal longstanding reason for wanting to visit Rome, though, was his desire to preach the gospel there. "I am obligated," he says, "both to Greeks and non-Greeks, both to the wise and the foolish. That is why I am so eager to preach the gospel also to you who are at Rome" (1:14-15). By this means or by some accompanying means he would be able to "impart to you some spiritual gift to make you strong" (1:11). This would also enable him to "have a harvest among you, just as I have had among the other Gentiles" (1:13).

No wonder that Paul says he was praying "that now at last by God's will the way may be opened for me to come to you" (1:10).

These are the immediate circumstances that prompted Paul to write the epistle to the Romans. But a simple presentation of these facts does not in itself answer the question of exactly why he wrote the letter. What was his purpose for writing? What did he hope to accomplish by writing this particular letter? This is the subject of the next section.

VI. THE PURPOSE OF ROMANS

The question of Paul's purpose for writing the epistle to the Romans is very controversial; there is much disagreement about it. Everyone agrees on the facts described above relating to the occasion for the writing. The problem is that these facts have to be assessed in view of the contents of the main body of the letter, 1:18-15:13. The question is not just why he wrote a letter to the Roman church, but why he wrote this specific letter with this particular content. Why does he write "such a lengthy and involved discussion to a largely unknown congregation"? (Dunn, I:lv).

There are two basic approaches to this question. The older and more traditional approach is that the historical circumstances as described in the previous section were not particularly relevant with regard to Paul's decision to write the letter. Neither Paul's own plans nor the state of the Roman church presented him with a pressing need or occasion that required him to write. Thus unlike his other letters, Romans is more or less non-occasional. It is regarded rather as a kind of timeless theological essay on the essence of Christianity. As Sanday and Headlam describe this view, "the main object of the Epistle is doctrinal; it is rather a theological treatise than a letter; its purpose is to instruct the Roman Church in central principles of the faith, and has but little reference to the circumstances of the moment" (xl).

The more recent approaches to the purpose of Romans take the opposite view, that it is "a situational letter rather than a doctrinal treatise" (Jewett, "Argument," 265). Paul was not simply writing an essay detached from his circumstances, but was specifically addressing a particular situation that needed his attention at that time. Thus Romans is just as much an occasional letter as 1 Corinthians or Galatians.

Those who take the latter approach usually go in one of two directions. Some emphasize that Paul wrote the letter to fulfill certain needs of his own, relating to his trip either to Jerusalem or to Spain. Others say that Paul wrote mainly to meet the needs of the Roman church at that particular time.

It is possible, of course, that Paul had more than one purpose for writing Romans, as Cranfield says: "It is surely quite clear that Paul did not have just one single purpose in mind but rather a complex of purposes and hopes" (II:815). Dunn (I:lx) and Moo (I:20) agree.

A. ROMANS IS A DOCTRINAL ESSAY

Now we shall go into a bit more detail concerning the possibilities outlined above. The first view is that Paul was not addressing a specific situation but was writing a timeless doctrinal essay. In its most extreme form this view says that Romans is a complete systematic theology, a compendium of Christian doctrine. Shedd (viii) calls it " an inspired system of theology , . . . a complete statement of religious truth." Romans is so "encyclopædic in its structure" that one "need not go outside of this Epistle, in order to know all religious truth."

More recently Bornkamm has taken a similar view, describing Romans as Paul's "last will and testament" - "a summary of his theology in light of the impending danger in Jerusalem" (Donfried, "Presuppositions," 103). Bornkamm says ("Letter," 27-28), "This great document . . . summarizes and develops the most important themes and thoughts of the Pauline message and theology and . . . elevates his theology above the moment of definite situations and conflicts into the sphere of the eternally and universally valid."

Many writers agree that Romans was not occasioned by some immediate need or crisis but was a kind of doctrinal essay. Nygren says (4), "The characteristic and peculiar thing about Romans, differentiating it from the rest of Paul's epistles, is just the fact that it was not, or was only in slight degree aimed at circumstances within a certain congregation." Lenski (10-12) agrees.

Most who take this non-occasional view, however, say that it is an exaggeration to call Romans a full-blown systematic theology. "If Romans is a compendium of theology," says Morris (8), "there are some curious gaps." (See also Moo, I:1; Hendriksen, I:25; W. Williams, 19-20.) It is a doctrinal essay, to be sure, but one that is more focused and limited in its scope.

Just what is the focus of this doctrinal essay? The most common view is that it has to do with the doctrines of salvation, i.e., that Romans is a summary or synopsis of Paul's gospel . Morris says that Paul probably thought his three-month, pressure-free sojourn in Corinth was a good time to bring together the timeless teachings that had crystallized in his thinking during his twenty years as a preacher. Thus he sets forth "a summary of the gospel and its consequences as he understood them" (pp. 18-19). Cranfield likewise says it is likely that Paul "was conscious of having reached a certain maturity of experience, reflection and understanding, which made the time ripe for him to attempt, with God's help, such an orderly presentation of the gospel" (II:817).

Vincent summarizes this whole approach quite well when he says that Romans "is distinguished among the epistles by its systematic character. Its object is to present a comprehensive statement of the doctrine of salvation through Christ, not a complete system of christian doctrine" ( Word Studies , III:x). As Hendriksen says (I:25), "Romans is not really 'a complete compendium of Christian Doctrine.' If it had been Paul's intention to draw up such a document, he would surely have included far more material." The specific doctrine he deals with is one needed not just in Rome but by all people in all times: " the manner in which sinners are saved ." (See Edwards, 3.)

The idea that Romans is a kind of doctrinal essay focusing on the general doctrine of salvation is correct, in my opinion. However, I do not think it is wise to separate it too sharply from the occasion or circumstances discussed in the last section. I question W. Williams' approach, for example, when he says (19), "The Epistle to the Romans is a discussion of the relation of the Gentile world to God's plan of salvation," and in the next sentence says, "This discussion was incidental to the apostle's circumstances." In my opinion this is a false choice. It is an essay on salvation, but its purpose was definitely related to the circumstances at that time, as we shall see below.

B. ROMANS WAS OCCASIONED

BY PAUL'S IMMEDIATE NEEDS

The second major approach to the purpose of Romans is that it was occasioned by the various circumstances relating to Paul's immediate plans in relation to his mission. In other words, it was designed to meet needs that Paul felt in his own life at the time. As Jervell says, "Its raison d'être does not stem from the situation of the Roman congregation, but is to be found in Paul himself at the time of writing" ("Letter," 54).

The main idea here resembles the modern practice of churches requesting that prospective ministers send a tape recording of one of their sermons. In this case Paul takes the initiative and sets forth in writing a "sermon" or a lengthy presentation of his gospel. He does this because he needs to introduce himself to people who are not familiar with him or with what he preaches. Or, he does this because his enemies are spreading false rumors about what he preaches, and are misrepresenting his gospel especially as to what he says about Jew-Gentile relations. Thus Romans is not just a presentation but also a defense of Paul's gospel.

This is how Moo explains the purpose of Romans. The various circumstances that he faced "forced Paul to write a letter in which he carefully rehearsed his understanding of the gospel, especially as it related to the salvation-historical questions of Jew and Gentile and the continuity of the plan of salvation" (I:20). Bruce agrees that it was "expedient that Paul should communicate to the Roman Christians an outline of the message which he proclaimed. Misrepresentations of his preaching and his apostolic procedure were current and must have found their way to Rome" ("Debate," 182). (See Stuhlmacher, "Purpose," 236.)

Why was it crucial for Paul at this particular time to write such a presentation and defense of his gospel? The answer is that it was necessary in order to facilitate his immediate plans. For one thing, he was on his way to Jerusalem with the offering for the poor saints, and was apprehensive about how this would turn out. Thus some contend that in this letter Paul was rehearsing what he was going to say in Jerusalem in defense of himself and in an effort to seal Jew-Gentile unity. He sent the product to the Roman church in a letter, asking them to pray for him and the upcoming Jerusalem episode (15:30-32). Thus, says Jervell, Romans is Paul's "'collection speech,' or more precisely, the defense which Paul plans to give before the church in Jerusalem." He sends it to Rome "to ask the Roman congregation for solidarity, support, and intercession on his behalf" ("Letter," 56). Dunn calls this Paul's "apologetic purpose" (I:lvi; see I:xlii-xliii).

Though this is a fairly common view today, some object to it or at least doubt that it could be the only purpose for Romans (Moo, I:18). Thus other aspects of Paul's immediate plans must have elicited the letter. One of the most obvious is Paul's plan to visit Rome itself. Though he knew some of the Roman Christians, he had never been in Rome and would not know most of the people there. It must have seemed expedient, then, for him to write a kind of "letter of introduction" to himself, especially in view of the false rumors that were probably afoot.

This is how Morris understands it (16-17). Paul used his three-month interlude in Corinth "to write to the Roman Christians to let them know of his plan to visit them and to set down in order something of what the gospel meant." He wanted to give them "a clear but profound statement of the essential message of Christianity as he proclaimed it. This will show the Romans where he stands." MacArthur's view is similar: "Paul's letter to the church at Rome was, among other things, an introduction to himself as an apostle. He clearly set forth the gospel he preached and taught, so that believers in Rome would have complete confidence in his authority" (I:xix). (See also Stott, 34.)

Those who hold this view usually take it a step further, and say that Paul laid out and defended his gospel to the Romans as a means of enlisting their support for his Spanish mission. In a real sense Rome was just a means to an end, both in Paul's itinerary and in his missionary strategy. He needed them as a kind of "base of operations" for what he hoped to accomplish in Spain (Stott, 33). Thus "if Rome was to be his base, the Romans would need to be assured of his message and theological position" (Morris, 17). This is what Dunn calls Paul's "missionary purpose" for Romans (I:lv). This is a fairly common view. (See Cranfield, II:817-818; Jewett, "Argument," 266, 277.)

C. ROMANS WAS OCCASIONED BY NEEDS AT ROME ITSELF

As we have just seen, those who believe the writing of Romans was motivated by the immediate circumstances sometimes locate those circumstances in Paul's own personal needs. Others who take the occasional approach, however, believe that the situation in Rome itself is what Paul is specifically addressing in this epistle. Though he had not been there, he still would have been acquainted with the state of the Roman church. It was, after all, a famous church (1:8). Besides, Paul's Roman friends, such as Aquila and Priscilla (16:3), would probably have kept him informed especially of any problems that existed there (Sanday and Headlam, xl-xli).

Whatever the nature of those problems or needs, Paul wrote to resolve them. Since all of Paul's other letters were "addressed to the specific situations of the churches or persons involved," says Donfried, we must begin with the assumption that Romans "was written by Paul to deal with a concrete situation in Rome" ("Presuppositions," 103). This is what Dunn calls Paul's "pastoral purpose" (I:lvi-lviii).

1. The Need for Jew-Gentile Unity

What sorts of needs existed at Rome that would call forth from Paul's pen the most magnificent gospel tract ever written? Several possibilities are suggested, but the one most commonly held begins with the assumption that there was considerable tension in the Roman church between the Jewish Christians and the Gentile Christians. Thus the purpose of Paul's letter was to resolve this tension.

This view usually grows out of the speculations (discussed above) concerning the development of the Roman church following Claudius' decree expelling the Jews from Rome. With Jewish Christians being forced to leave Rome, the Gentile Christians became the dominant force; and this situation prevailed even after the former returned to Rome. This led to conflict between the two factions. This scenario is supported by the various references to Jews and Gentiles (Greeks) in Romans, by the discussion of the weak (Jews?) and the strong (Gentiles?) in 14:1-15:13, and by several references to unity and division within the church (12:16; 15:5; 16:17-18). Such texts seem to be evidence of a "basic division existing between the Jewish Christians and the Gentile Christians at Rome" (P. Williams, "Purpose," 64).

This view has been argued by Marxsen and more recently by Wiefel, who concludes that Romans "was written to assist the Gentile Christian majority, who are the primary addressees of the letter, to live together with the Jewish Christians in one congregation, thereby putting an end to their quarrels about status" ("Community," 96). Here is Edwards' summary (15-16):

Romans is addressed to the problems which inevitably resulted when Jewish Christians began returning to Rome following the edict of Claudius. We can imagine their trials of readjusting to churches which had become increasingly Gentile in their absence. Would Gentile believers who had established their supremacy during the Jewish absence, and for whom the law was now largely irrelevant, continue to find a place within their fellowship for a Jewish Christian minority which still embraced the law? Paul cannot have been unaware of such concerns.

In Dunn's words, "Paul wrote to counter (potential) divisions within Rome among the Christian house churches, particularly the danger of gentile believers despising less liberated Jewish believers" (I:lvii). (See also Stott, 34-36.)

2. The Need for an Apostolic Foundation

Another possible need being addressed by Paul is related to the circumstances of the origin of the church in Rome. It is inferred from 15:20 that no apostle was involved in its founding, nor as yet had even visited Rome. Thus Paul was concerned that the church did not have a solid apostolic foundation (see Eph 2:20), and he writes this epistle in order to provide that foundation. This is the view of Günter Klein ("Purpose," 39, 42), but Morris (11-12) gives reasons for doubting it.

3. The Need for Paul's Gospel

Another possibility (to which I subscribe) is that Paul did indeed recognize the need of the Roman church to hear his apostolic preaching and teaching, but not necessarily in a foundational sense. This view begins with Paul's sense of duty, based upon his special calling, to preach the gospel to everyone in the Gentile world (1:14), including those in Rome: "That is why I am so eager to preach the gospel also to you who are at Rome" (1:15).

But these people are already Christians. Why would Paul want to "preach the gospel" to believers ? Here is a point that is often missed: the gospel is more than just the initial evangelistic witness given to unbelievers with a view to their conversion. It also includes the deeper meaning and implications of the basic facts of salvation, which are things about which even mature believers can never hear enough. That Paul wanted to preach the gospel to the Christians in Rome means that he wanted to go deeper into the meaning of Christ's saving work "for our sins," unfolding for them the full power of the gospel in the Christian life and at the same time clearing up common misunderstandings that may arise through incomplete knowledge.

Paul's desire, of course, was to do this in person, and he had often planned to travel to Rome for this very reason. Up to this point, however, God's providence had prevented it (1:13; 15:22). Now he is once again planning to go to Rome, after his trip to Jerusalem with the offering. But based on his past experience and the uncertainty about what would happen to him in Jerusalem (Acts 20:22-24), at this point he could not be certain that he would ever reach Rome in person.

This led Paul to the conclusion that if he was ever going to preach the gospel in Rome, perhaps the only way he would be able to do so was in writing . Thus he takes the time, while staying in Corinth just before traveling to Jerusalem, to prepare a well-thought-out essay on the gospel as every Christian needs to hear it; and he sends it on to Rome in advance of his intended trip there. Thus it seems likely, says Campbell, that "the letter is the written equivalent of the oral presentation which Paul would have delivered to the congregation had he himself been present" ("Key," 258).

According to this view, then, Romans is not just a basic presentation of the gospel, written in order to provide the Roman Christians with a missing apostolic foundation. And as Nygren (7) rightly notes, "it is a misunderstanding of Romans to see in it a typical example of Paul's missionary preaching." This is contrary to those who think Paul was just introducing himself to the Roman church, hoping to win their support for his mission to Spain by rehearsing the gospel as he usually preached it. Stuhlmacher rightly notes that how Paul "preached and taught as a missionary cannot be simply inferred from the outline of Romans" ("Purpose," 242).

According to this view, then, the primary purpose for Romans is not related to some need within Paul himself (e.g., his concern for defending himself; his missionary plans); nor is it related to some negative situation in the Roman church (e.g., Jew-Gentile disunity). It is motivated rather by Paul's loving concern for his fellow-Christians at Rome, and his desire to bless their hearts and lives with this written version of the deeper aspects of the gospel of grace. This point is brought out very well by Hendriksen (I:24):

Paul, being an intensely warm and loving person, desires to go to Rome in order to be a blessing to his friends (Rom. 1:10, 11) and to be refreshed by them (15:32). Moreover, it is for this same reason that he, now that it is impossible for him to go to Rome immediately , communicates with the Roman church by means of this letter. He writes to the Romans because he loves them. They are his friends "in Christ," and by means of this letter he imparts his love to them . . . .

It is strange that this deeply personal reason . . . , a reason clearly brought out by the apostle himself, is often overlooked. At times the emphasis is placed entirely on theological motivation or on mission incentive: Paul wants to correct errors of the antinomians and/or wants to make Rome the headquarters for the evangelization of Spain. To be sure, these matters are important, but we should begin with the reason first stated by Paul himself in this very epistle.

D. CONCLUSION

We have surveyed the main reasons why Paul wrote the epistle to the Romans. It should be obvious that some of these reasons may overlap or be combined; so we need not focus narrowly upon just one of them. Jewett, for example, says the immediate reason was to resolve the Jew-Gentile tensions, but this was sought in order to gain a strong and unified backing for the mission to Spain ("Argument," 266). After summarizing the missionary, apologetic, and pastoral purposes, Dunn concludes that "all three of these main emphases and purposes hang together and indeed reinforce each other when taken as a whole" (I:lviii).

In my opinion, though, the dominant reason is the last one discussed above: Paul's desire to preach the gospel to the Romans, and his decision to do so in the form of an epistle. This is the factor that Paul stresses in the introductory section of the letter, where we would expect him to say what is closest to his heart. It seems inappropriate to give priority to ch. 15 on this matter, and to pass over what Paul himself chooses to mention first of all. Just because he tells the Romans about his plans in ch. 15 is no reason to assume that his purpose for writing to Rome is specifically or directly related to these plans.

We may conclude, then, that Romans is indeed an occasional letter, that it was occasioned by the need of the Roman Christians to hear Paul's gospel and by the circumstances that made it expedient for him to send it to them in written form at this particular time. Thus Romans is by design a clear presentation of the deeper implications of the gospel, written not for Paul's sake but for the sake of the church at Rome. The references to Paul's own plans and needs in ch. 15 are secondary.

At the same time, just because of the nature of the situation that caused Paul to write this epistle, the purpose for Romans includes the first view discussed above, namely, that it was intended to be a kind of doctrinal essay focusing on the meaning of salvation through the grace of our Lord Jesus Christ. As noted above, it is a systematic presentation of the gospel : not necessarily the gospel as proclaimed in an evangelistic situation, but the gospel as unfolded to mature Christians.

When this point is understood, we can see that the epistle to the Romans is intended not just for the saints in Rome in the middle of the first century A.D., but for all Christians in all ages. It is relevant for all since it deals with salvation from sin through God's grace. As Moo rightly says (I:21),

That Paul was dealing in Romans with immediate concerns in the early church we do not doubt. But, especially in Romans, these issues are ultimately the issues of the church - and the world - of all ages: the continuity of God's plan of salvation, the sin and need of human beings, God's provision for our sin problem in Christ, the means to a life of holiness, security in the face of suffering and death.

The circumstances contributing to the writing of this letter were far broader than the immediate situation in Rome and Paul's own immediate travel plans. They included Paul's own pre-Christian life as a Jew who sought acceptance with God on the basis of his own righteousness. They included Paul's twenty years of preaching to sinners of all types, Jews and Gentiles. They included his dealings with new Christians and new churches with all their weaknesses and problems. His experience and knowledge of human nature and human need were personal and comprehensive; thus the gospel of Romans is generic and timeless.

In most of the discussions of the purpose of Romans, a forgotten factor is the role of the Holy Spirit in the inspiration of Scripture. It is Paul himself who tells us that "all Scripture is God-breathed" (2 Tim 3:16). Whatever circumstances led Paul to compose his letter to the Romans, the choice to write and the message he wrote were not his alone. The Holy Spirit worked through Paul to produce this letter (see 2 Pet 1:20-21), and the Holy Spirit knows more than any man what is needed by every sinner and by every Christian seeking peace and power. In the final analysis it is the Spirit of God, and not just the Apostle Paul, who speaks to our hearts in the epistle to the Romans.

VII. THE THEME OF ROMANS

Almost everyone today rejects the idea that Romans is a compendium or summary of Christian theology as such. It is nevertheless generally recognized that the content of the epistle is doctrinal in nature. Its main body is an essay or treatise with a strong doctrinal emphasis and seems to be built around a particular theme. The question now is, exactly what is the theme of Romans? Several answers have been proposed.

A. JUSTIFICATION BY FAITH

The Reformation established a way of looking at Romans that still has considerable support among Protestants, namely, that the main theme of the epistle is stated in 1:16-17. It can be summed up in the familiar phrase, "justification by faith," i.e., justification or righteousness before God comes through faith alone. John Calvin (xxix) states succinctly that "the main subject of the whole Epistle" is "justification by faith."

Boers says this is the theme that "currently almost universally controls the interpretation of the letter" ( Justification , 77). This is surely an exaggeration, but the justification view is still very popular. Concerning the principal content of Romans, Nygren says (16), "From the beginning evangelical Christianity has spoken clearly on that point: justification by faith. That answer is correct." Defining "theme" as "central topic" rather than as exclusive topic, Hendriksen agrees that justification by faith, "spread out into 'justification by grace through faith'. . . , is clearly the theme of Romans" (I:29). Edwards (3) says that "the driving concern throughout is salvation - that righteousness comes as a free gift of God and is received by faith alone." Stott (35) says two themes are woven together in the epistle. "The first is the justification of guilty sinners by God's grace alone in Christ alone through faith alone, irrespective of either status or works."

Many scholars today have rejected this traditional approach. Though justification by faith is a main topic in Romans, says Boers (88), it "never becomes thematic." Too much of its subject matter simply does not relate to this subject, he says (78). Moo agrees (I:26-27). (See Stott, 24-31.)

B. THE RIGHTEOUSNESS OF GOD

Those who are not satisfied with justification by faith as the theme for Romans sometimes opt for one that is very similar, namely, the righteousness of God (1:17). Beker says this is "the key term for the letter as a whole" ("Faithfulness," 331). Jewett says the thesis of Romans is that the gospel is "the 'power of God' to achieve the triumph of divine righteousness (Rom. 1:16-17)" ("Argument," 266).

Since the righteousness of God is integrally related to justification by faith, the two themes are sometimes confused. This is because one aspect of the theme of divine righteousness is that the righteousness of God is the basis for the personal justification of individual sinners. This is the sense in which Nygren says that the righteousness of God - in the sense of righteousness from God - is "the fundamental concept" and "the very foundation thought" of the epistle (9, 14-15), even though he says the "principal content" of the letter is justification by faith (16).

But most of those today who say that the righteousness of God is the theme of Romans are using the expression in a broader, more comprehensive sense. For them it includes the idea of the divine righteousness as the basis for individual justification, to be sure. For example, Stuhlmacher says the theme of Romans is "the gospel of the divine righteousness in Christ for those who believe from among the Jews and Gentiles" ("Theme," 334, 337). But in Romans, they say, the theme is more inclusive than this. It includes God's righteousness as the basis not only of his dealings with individual believers, but also of his dealings with mankind in general and especially with the Jewish nation in the context of redemptive history.

The question raised by the indiscriminate offer of justification by faith to both Jews and Gentiles is whether God is being fair with the Jews, in view of all the special treatment he has already bestowed upon them and the special promises he has given them. Does the gospel's "no partiality" principle bring God's justice or righteousness into question? "What is at stake is nothing less than the faithfulness of God," says Beker ("Faithfulness," 330); and this is what Paul is dealing with especially in Rom 9-11. Stuhlmacher explains that the "righteousness of God" refers to "the entire redemptive activity of God in Christ from creation to redemption" ("Theme," 341).

Thus according to this view the theme of Romans is not just the salvation of man but the defense of God, with perhaps the greater emphasis falling on the latter. As Fiensy says (227), "Romans is then a theodicy or defense of God in light of the Jewish-Gentile problem in the church." Gaertner says that the kinds of questions Paul raises in Romans (e.g., 3:3; 3:5; 3:29; 9:14) inquire into the nature of God's dealings with sinners, especially with his fairness and faithfulness. Thus Gaertner labels Romans "the gospel of God's fairness" ("Fairness," 1:14).

C. THE EQUALITY OF JEWS AND GENTILES

A third view is that the theme of Romans is the equality of Jews and Gentiles in God's plan of salvation. This is currently a popular view. It stems mainly from the reconstruction of the origin and development of the Roman church as described earlier in this introduction. It goes hand in hand with the idea that the letter is intended to deal with certain specific circumstances existing in Rome, especially the apparent disunity between Jewish and Gentile Christians. It recognizes that "the entire letter to the Romans is . . . permeated with Jew-Gentile issues" (Fiensy, Introduction , 230).

In its most general form this view says that the main emphasis of Romans is the universality of the gospel: there is just one way of salvation for Jews and Gentiles alike. The transcendent gospel goes beyond the Jew-Gentile distinction. God's salvation is given to both groups equally, favoring neither and offering favor to both.

Boers is an example of this view. He says the consistent theme of the main body of Romans is "salvation of Jews and gentiles, and the relationship between them" ( Justification , 80). This theme is stated in Rom 1:16, "that the gospel is the power of God for all who believe, to the Jews first, and to the Hellenes" (80). That salvation is offered to the Jews first is important, but so is the idea that "there is no difference between Jews and gentiles" (81-82).

Dunn says, "It is precisely the tension between 'Jew first but also Greek' (1:16), which . . . provides an integrating motif for the whole letter." Paul's "repeated emphasis on 'all'" underscores the theme of universality. Even the emphasis on the righteousness of God "is primarily an exposition of the same Jew/Gentile theme," i.e., it is Paul's way of arguing that Gentiles are full recipients of the saving grace of God as much as Jews are (I:lxii-lxiii).

As noted earlier, Stott says two themes are woven together in Romans, the first being justification by faith. But since this applies equally to all people, it is the "fundamental basis of Christian unity." This provides the second theme of Romans, that "'there is no difference' now between Jews and Gentiles. . . . Indeed, 'the single most important theme of Romans is the equality of Jews and Gentiles'" (35-36).

Interpreters differ as to the nature of the circumstances that led Paul to emphasize the theme of equality. Some say the Gentile Christians at Rome did not want to fully accept the Jewish Christians, so Romans is basically defending the right of the latter to full status in the Kingdom of God. This is how Boers understands the "Jews first" theme, as noted above. Jewett says, "Nowhere else in Paul's writings are the concerns of Jewish Christians taken up in so systematic and friendly a manner, thus counterbalancing the prejudices of the Gentile majority of Roman Christians" ("Argument," 276). The development of this theme in Rom 9-11 "is relevant to the situation in Rome," says Bruce. Here Paul "warns the Gentiles among his readers not to despise the Jews, . . . because God has not written them off" ("Debate," 183-184).

On the other hand, some say the problem in Rome was the status of the Gentile Christians. W. Williams says (19-20), "The Epistle to the Romans is a discussion of the relation of the Gentile world to God's plan of salvation." More specifically, Romans is Paul's "defense of the rights of the Gentiles against the Jewish assumption that excluded them from the Church, and from the chance of salvation." Thus "the sole intent of the apostle was to maintain the equality of the Gentiles against the assumption of the Jews." Stendahl agrees that Paul's concern is the salvation of the Gentiles. Even the subject of justification serves the purpose of "defending the rights of Gentile converts to be full and genuine heirs to the promises of God to Israel" ( Paul , 2-4).

Either way the subject is approached, the main point is the same: the principal theme of Romans is to demonstrate the equality of Jews and Gentiles with regard to the saving grace of God.

D. SINNERS ARE SAVED BY GRACE, NOT LAW

All of the themes discussed above are certainly present in Romans, and all are important. All of them contribute significantly to the main theme. But I believe none of them as such is the main point Paul is communicating to us in the epistle. Rather than seeing 1:16-17 as the thesis statement for Paul's treatise, I see it more or less as the starting point leading up to the thesis, which is 3:28: "For we maintain that a man is justified by faith apart from observing the law."

In the most general sense Paul's thesis relates to the gospel , since his desire to preach the gospel in Rome (1:15) is what led him to compose the epistle as a written version of his gospel. In this sense Moo is correct: "What, then, is the theme of the letter? If we have to choose one - and perhaps it would be better not to - we would choose 'the gospel.'" Romans is simply "Paul's statement of 'his' gospel" (I:28).

But since the gospel is the good news about salvation, also in a general sense the theme of Romans is salvation . As Harrison says (7), "Salvation is the basic theme of Romans (cf. 1:16) - a salvation presented in terms of the righteousness of God, which, when received by faith, issues in life (1:17)." Or as Hendriksen says, the basic doctrine at stake (especially in 1:16-8:39) is " the manner in which sinners are saved" (I:25). And the manner in which sinners are saved, whether Jews or Gentiles, is the same: justification by faith.

But the theme of Romans is more precise than this. Yes, sinners are justified by faith, but this means they are not justified by works of law, which is the only alternative. It is just as important to include the negative statement in the theme as the positive one.

In actuality, then, the basic theme of Romans is the contrast between law and grace as ways of salvation. This contrast is seen especially in 3:28, which (literally translated) says, "For we maintain that a man is justified by faith apart from works of law." The contrast is stated succinctly in 6:14, "You are not under law, but under grace." This is the gospel, the good news of salvation. Certainly it is good news to know that God justifies us by faith in the saving work of Jesus Christ. But in a real sense it is also good news to know that we are not justified by law-keeping: a way of salvation which is not only futile but which sinners in their hearts know is futile, and which thus leads only to self-deception or to despair.

Commenting on Romans, Grubbs says, "The Gospel versus the Law is the one theme of which he [Paul] never loses sight in the elaboration of the details of this wonderful production" (9). Though this is a very common way of speaking - "gospel versus law" - it is not altogether accurate. The real contrast is grace versus law, and this message as a whole is the gospel.

Thus Paul's theme is indeed that we are saved by grace, not by law. Law is not a viable option as a means of salvation; the only way for sinners to be counted righteous before God is by grace. Yes, we are justified by faith, but not by works of law. Yes, the righteousness of God figures prominently in our justification, but in contrast to the righteousness of man. Yes, Romans does emphasize full equality regarding this way of salvation; Jews and Gentiles are saved the same way. Both are saved by grace and justified by faith as provided by the righteousness of God, but in contrast with every false way.

This contrast between law and grace as competing ways of salvation is not a matter of OT versus NT nor Old Covenant versus New Covenant, as if law were the way to be saved prior to Christ and grace is the way to be saved now that Christ has come. Also, the contrast between law and grace - THIS IS VERY IMPORTANT - is not simply the Law of Moses versus the grace of Jesus Christ. No sinner has ever been saved nor can be saved by the law that applies to him, whether it be the Law of Moses for Jews under the Old Covenant, or some other comparable set of God's commandments for anyone else in any other time. Every sinner who has been saved since the time of Adam has been saved by grace and not by law, and this will always be the case.

The problem that Paul addresses in the book of Romans is not one that confronts Jews only, nor Gentiles only. It is not a problem faced only by those who are under the Mosaic Law, nor only by those to whom the Mosaic Law does not apply. The problem being addressed is this: As a sinner, how can I be saved? It is a problem faced by Jews and Gentiles alike, and the solution is the same for both.

Perhaps even more significantly, the problem addressed in Romans is not one confronted only by unbelieving sinners. It is a problem that believers often wrestle with as well (e.g., the Judaizers). When we state the problem thus - "As a sinner, how can I be saved?" - we can break it down into two separate problems. First is the unbeliever's problem: "How can I become saved?" The answer is: by grace through faith, not by works of law. Second is the believer's continuing problem: "How can I stay saved?" And the answer is: by grace through faith, not by works of law.

This is why the epistle to the Romans has always been and always will be in a class by itself with regard to its impact on individuals and upon the church as a whole. Its basic theme is one that is always needed and always applicable, and one that will result in the highest praise to God the Redeemer once it is understood.

PREFACE TO VOLUME 2

The introductory issues regarding the book of Romans have been discussed in Vol. 1 of this work (pp. 21-55). Also, the outline for chs. 1-8 of Romans is included in that volume (pp. 55-58).

References to passages in the book of Romans itself are usually limited to chapter and verse data only. For my policy regarding quotations from other sources, see the note at the beginning of the bibliography.

I wish to express my thanks to my wife, Barbara, for her patience in accepting my writing schedule while this work has been in production. My thanks go also to College Press for inaugurating this project, and especially to College Press editor John Hunter for adjusting to a writer who suffers from incurable prolixity. Another special word of thanks is due to my employers at the Cincinnati Bible College and Seminary who encourage my writing in many ways, especially through their regular sabbatical policy.

Above all, thanks be to God for his saving grace, for his Holy Word, and especially for the letter to the Romans with its incomparable beauty and power.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

The following bibliography includes commentaries, books, and articles cited in the text and footnotes of this work. Citations include a minimum of information; the reader must use this list for full titles and bibliographical data.

When commentaries are cited, only the author's name and page number are given. When other sources are cited, usually just the author's name and an abbreviated title (in bold print below) are given.

I. COMMENTARIES

Barclay, William. The Letter to the Romans , 2 ed. The Daily Study Bible. Edinburgh: Saint Andrew Press, 1957.

Barrett, C.K. A Commentary on the Epistle to the Romans . Harper's New Testament Commentaries. New York: Harper & Row, 1957; reprint, Peabody, MA: Hendrickson, 1987.

Bartlett, C. Norman. Right in Romans: Studies in the Epistle of Paul to the Romans . Chicago: Moody Press, 1953.

Batey, Richard A. The Letter of Paul to the Romans . Austin: R.B. Sweet, 1969.

Black, Matthew. Romans , 2 ed. New Century Bible Commentary. Grand Rapids: Eerdmans, 1989.

Boice, James Montgomery. Romans , 4 vols. Grand Rapids: Baker, 1991ff.

Brokke, Harold J. Saved by His Life . Minneapolis: Bethany Fellowship, 1964.

Bruce, F.F. The Epistle of Paul to the Romans . Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1963.

Calvin, John. Commentaries on the Epistle of Paul the Apostle to the Romans . Tr. by John Owen. Grand Rapids: Eerdmans, 1947 reprint.

Cranfield, C.E.B. A Critical and Exegetical Commentary on the Epistle to the Romans . 2 vols. The International Critical Commentary, new series. Edinburgh: T. & T. Clark, 1975 (1990 corrected printing).

DeWelt, Don. Romans Realized . Joplin, MO: College Press, 1959.

Dodd, C.H. The Epistle of Paul to the Romans . New York: Harper & Brothers, 1932.

Dunn, James D.G. Romans. 2 vols. Volume 38 in Word Biblical Commentary. Dallas: Word Books, 1988.

Edwards, James R. Romans . New International Biblical Commentary. Peabody, MA: Hendrickson, 1992.

Erdman, Charles R. The Epistle to the Romans: An Exposition . Philadelphia: Westminster, 1925.

Godet, Frederic L. Commentary on the Epistle to the Romans . Tr. by A. Cusin. Ed. by Talbot W. Chambers. Grand Rapids: Zondervan, 1956 reprint of 1883 ed.

Greathouse, William M. Romans . Vol. 6 of Beacon Bible Expositions. Kansas City, MO: Beacon Hill Press, 1975.

Grubbs, Isaiah Boone. An Exegetical and Analytical Commentary on Paul's Epistle to the Romans . Ed. by George A. Kingman. 6th ed. Nashville: Gospel Advocate, n.d.

Harrison, Everett F. "Romans." In The Expositor's Bible Commentary . Volume 10. Ed. by Frank E. Gaebelein. Grand Rapids: Zondervan, 1976. Pp. 1-171.

Hendriksen, William. Exposition of Paul's Epistle to the Romans . 2 vols. New Testament Commentary. Grand Rapids: Baker, 1980-1981.

Käsemann, Ernst. Commentary on Romans . Tr. by Geoffrey W. Bromiley. Grand Rapids: Eerdmans, 1980.

Lard, Moses E. Commentary on Paul's Letter to Romans . Cincinnati: Standard Publishing, n.d.

Lenski, R.C.H. The Interpretation of St. Paul's Epistle to the Romans . Columbus, OH: Wartburg Press, 1945.

Lipscomb, David. Romans . Vol. I in A Commentary on the New Testament Epistles. 2nd ed. Ed. by J. W. Shepherd. Nashville: Gospel Advocate, 1965.

Lloyd-Jones, D.M. Romans: An Exposition of Chapters 3.20-4.25-Atonement and Justification . London: Banner of Truth Trust, 1970.

. Romans: An Exposition of Chapter 6-The New Man . Grand Rapids: Zondervan, 1973.

. Romans: An Exposition of Chapters 7.1-8.4-The Law: Its Functions and Limits . Grand Rapids: Zondervan, 1973.

Luther, Martin. Luther: Lectures on Romans . Ed. & tr. by Wilhelm Pauck. The Library of Christian Classics. Vol. XV. Philadelphia: Westminster, 1961.

MacArthur, John, Jr. Romans . 2 vols. The MacArthur New Testament Commentary. Chicago: Moody, 1991, 1994.

McGarvey, J.W., and Philip Y. Pendleton. Thessalonians, Corinthians, Galatians, and Romans . Cincinnati: Standard Publishing, n.d.

McClain, Alva J. Romans: The Gospel of God's Grace . Ed. by Herman A. Hoyt. Chicago: Moody Press, 1973.

Mitchell, John G., with Dick Bohrer. Right with God: A Devotional Study of the Epistle to the Romans . Portland, OR: Multnomah, 1990.

Moo, Douglas. Romans . 2 vols. The Wycliffe Exegetical Commentary. Chicago: Moody, 1991.

Morris, Leon. The Epistle to the Romans . Grand Rapids: Eerdmans, 1988.

Moser, K.C. The Gist of Romans , revised ed. Delight, AR: Gospel Light Publishing Company, 1958.

Moule, H.C.G. The Epistle of Paul the Apostle to the Romans . The Cambridge Bible for Schools and Colleges. Cambridge: The University Press, 1918.

Mounce, Robert H. Romans . Vol. 27 in The New American Commentary. Nashville: Broadman & Holman, 1995.

Murray, John. The Epistle to the Romans . 2 vols. New International Commentary. Grand Rapids: Eerdmans, 1959, 1965.

Newell, William R. Lessons on the Epistle of Paul to the Romans . No publisher given, 1925.

Newman, Barclay M., and Eugene A. Nida. A Translator's Handbook on Paul's Letter to the Romans . London: United Bible Societies, 1973.

Nygren, Anders. Commentary on Romans . Tr. by Carl C. Rasmussen. Philadelphia: Fortress Press, 1949.

Reese, Gareth L. New Testament Epistles: A Critical and Exegetical Commentary on Paul's Epistle to the Romans . Moberly, MO: Scripture Exposition Press, 1987.

Robertson, A.T. The Epistles of Paul . Vol. IV in Word Pictures in the New Testament. Nashville: Broadman, 1931.

Sanday, William, and Arthur C. Headlam. A Critical and Exegetical Commentary on the Epistle to the Romans . 2nd ed. The International Critical Commentary, old series. New York: Charles Scribner's Sons, n.d.

Schlatter, Adolf. Romans: The Righteousness of God . Tr. by Siegfried Schatzmann. Peabody, MA: Hendrickson, 1995.

Shedd, William G.T. A Critical and Doctrinal Commentary on the Epistle of St. Paul to the Romans . Grand Rapids: Zondervan, 1967 reprint of 1879 edition.

Shields, Bruce. Romans . Standard Bible Studies. Cincinnati: Standard Publishing, 1988.

Smith, Sherwood. Thirteen Lessons on Romans . Vol. 1 (1979); and Thirteen Lessons on Romans . Vol. 2 (1981). Joplin, MO: College Press.

Stedman, Ray C. From Guilt to Glory, Volume I: Romans 1-8 . Waco: Word Books, 1978.

Stott, John. Romans: God's Good News for the World . Downers Grove: InterVarsity, 1994.

Williams, William G. An Exposition of the Epistle of Paul to the Romans . Cincinnati: Jennings and Pye, 1902.

Wuest, Kenneth S. Romans in the Greek New Testament for the English Reader . Grand Rapids: Eerdmans, 1955.

II. MISCELLANEOUS BOOKS AND ARTICLES

Arndt, William F., and F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature . 4th ed. Chicago: University of Chicago Press, 1957.

Augustine, The Confessions of St. Augustine . Vol. XIV in The Works of Aurelius Augustine. Ed. by Marcus Dods. Tr. by J.G. Pilkington. Edinburgh: T. & T. Clark, 1876.

Balz, Horst. "ajpokaradokiva." Exegetical Dictionary of the New Testament . Ed. by Horst Balz and Gerhard Schneider. Grand Rapids: Eerdmans, 1990. I:132-133.

Bartchy, S. Scott. MALLON CHRESAI: First Century Slavery and the Interpretation of 1 Corinthians 7:21 . Society of Biblical Literature Dissertation Series, #11. Missoula: Scholars Press, 1973.

Beker, J.C. "The Faithfulness of God and the Priority of Israel in Paul's Letter to the Romans." RomDeb , 327-332.

Boers, Hendrikus. The Justification of the Gentiles: Paul's Letters to the Galatians and Romans . Peabody, MA: Hendrickson, 1994.

Bornkamm, Günther. "The Letter to the Romans as Paul's Last Will and Testament." RomDeb , 16-28.

Boswell, John. Christianity , Social Tolerance, and Homosexuality . Chicago: University of Chicago Press, 1980.

Bruce, F.F. "The Romans Debate -Continued." RomDeb , 177-194.

Campbell, William S. "Romans III as a Key to the Structure and Thought of the Letter." RomDeb , 251-264.

Carson, D.A. Exegetical Fallacies . Grand Rapids: Baker, 1984.

Coleridge, Samuel Taylor. The Table Talk and Omniana of Samuel Taylor Coleridge . London: Oxford University Press, 1917.

Cooper, John W. Body , Soul, and Life Everlasting: Biblical Anthropology and the Monism-Dualism Debate . Grand Rapids: Baker, 1989.

Corson, John. " Faith Alone Involves Obedience, Too!" Christian Standard . (10/2/77), pp. 5-6.

Cottrell, Jack. Baptism : A Biblical Study . Joplin, MO: College Press, 1989.

. "Baptism According to the Reformed Tradition ." In Baptism and the Remission of Sins . Ed. by David W. Fletcher. Joplin, MO: College Press, 1990. Pp. 39-81.

. "The Biblical Consensus : Historical Backgrounds to Reformed Theology." In Baptism and the Remission of Sins . Ed. by David W. Fletcher. Joplin, MO: College Press, 1990. Pp. 17-38.

. " Covenant and Baptism in the Theology of Huldreich Zwingli." Unpublished doctoral dissertation. Princeton, NJ: Princeton Theological Seminary, 1971.

. " Faith , History, and the Resurrection Body of Jesus," The Seminary Review (Dec. 1982): 28:143-160.

. Faith's Fundamentals : Seven Essentials of Christian Belief . Cincinnati: Standard Publishing, 1995.

. Gender Roles and the Bible: Creation, the Fall, and Redemption . Joplin, MO: College Press, 1994.

. His Truth . 2nd ed. Joplin, MO: College Press, 1989.

. Thirteen Lessons on Grace . Joplin, MO: College Press, 1988.

. What the Bible Says about God the Creator . Joplin, MO: College Press, 1984.

. What the Bible Says about God the Redeemer . Joplin, MO: College Press, 1987.

. What the Bible Says about God the Ruler . Joplin, MO: College Press, 1984.

Delling, G. "lambavnw, etc." TDNT, IV:5-15.

DeYoung, James B. "The Meaning of 'Nature' in Romans 1." Journal of the Evangelical Theological Society , 31 (December 1988): 429-441.

Donfried, Karl P. "False Presuppositions in the Study of Romans." RomDeb , 102-125.

, ed. The Romans Debate . Revised & expanded edition. Peabody, MA: Hendrickson, 1991.

. "A Short Note on Romans 16." RomDeb , 44-52.

Erickson, Millard J. The Evangelical Mind and Heart . Grand Rapids: Baker, 1993.

Fiensy, David A. New Testament Introduction . The College Press NIV Commentary. Joplin, MO: College Press, 1994.

Foerster, Werner. "swvzw, etc." TDNT, VII:965-1024.

Friedrich, Gerhard. "eujaggelivzomai, etc." TDNT, II:707-737.

Fuller, Daniel P. The Unity of the Bible: Unfolding God's Plan for Humanity . Grand Rapids: Zondervan, 1992.

Gaertner, Dennis. "Romans: Gospel of God's Fairness ." Christian Standard , part 1 (12/20/87), pp. 14-16; and part 2 (12/27/87), pp. 4-6.

Graber, Friedrich. "All, Many." The New International Dictionary of New Testament Theology . Ed. by Colin Brown. Grand Rapids: Zondervan, 1975. I:94-97.

Gromacki, Robert. The Virgin Birth : Doctrine of Deity . Nashville: Nelson, 1974.

Gundry, Robert H. Sôma in Biblical Theology: With Emphasis on Pauline Anthropology . Grand Rapids: Zondervan, 1987.

Harris, M.J. " Prepositions and Theology in the Greek New Testament." Appendix. The New International Dictionary of New Testament Theology . Ed. by Colin Brown. Grand Rapids: Zondervan, 1978. III:1171-1213.

Hobbs, A. I. " Conversion : What Is It, and How Produced?" In The Old Faith Restated . Ed. by J.H. Garrison. St. Louis: Christian Publishing Company, 1891. Pp. 254-274.

Hodges, Zane C. Absolutely Free . Grand Rapids: Zondervan, 1989.

Jervell, Jacob. "The Letter to Jerusalem." RomDeb , 53-64.

Jeremias, Joachim. The Central Message of the New Testament . London: SCM Press, 1965.

Jewett, Robert. "Following the Argument of Romans." RomDeb , 265-277.

Kittel, Gerhard, and Gerhard Friedrich, eds. Theological Dictionary of the New Testament . Tr. & ed. by Geoffrey W. Bromiley. 10 vols. Grand Rapid: Eerdmans, 1964-1976.

Klein, Günter. "Paul's Purpose in Writing the Epistle to the Romans." RomDeb , 29-43.

Lamar, J.S. "The Ground of Man's Need of Salvation." In The Old Faith Restated . Ed. by J.H. Garrison. St. Louis: Christian Publishing Company, 1891. Pp. 98-119.

Lewis, C.S. The Abolition of Man . New York: Macmillan, 1947.

Luther, Martin. "Preface to the Complete Edition of Luther's Latin Writings ." In Vol. 34: Career of the Reformer IV . Luther's Works (American Edition). Ed. by Lewis W. Spitz and Helmut T. Lehmann. Philadelphia: Muhlenberg Press, 1960. Pp. 327-338.

. " Preface to the Epistle of St. Paul to the Romans." In Vol. 35: Word and Sacrament I . Luther's Works (American Edition). Ed. by E. Theodore Bachmann and Helmut T. Lehmann. Philadelphia: Muhlenberg Press, 1960. Pp. 365-380.

MacArthur, John F., Jr. The Gospel According to Jesus: What Does Jesus Mean When He Says, "Follow Me"? Revised ed. Grand Rapids: Zondervan, 1994.

Maurer, Christian. " ." TDNT, VIII:557-558.

. "pravssw, etc." TDNT, VI:632-644.

Milligan, Robert. Exposition and Defense of the Scheme of Redemption . St. Louis: Bethany Press, n.d.

Moreland, J.P., and David Ciocchi, eds. Christian Perspectives on Being Human: A Multidisciplinary Approach to Integration . Grand Rapids: Baker, 1993.

Morris, Leon. The Apostolic Preaching of the Cross . 3 ed. Grand Rapids: Eerdmans, 1965.

Murray, John. The Imputation of Adam's Sin . Grand Rapids: Eerdmans, 1959.

Nash, Donald A. "A Critique of the New International Version of the New Testament." Cincinnati: Christian Restoration Association, n.d.

Oepke, Albrecht. "kaqivsthmi, etc." TDNT, III:444-447.

Reese, Gareth L. New Testament History: A Critical and Exegetical Commentary on the Book of Acts . 2nd ed. Joplin, MO: College Press, 1976.

Rengstorf, Karl Heinrich. "dou'lo", etc." TDNT, II:261-280.

Ridderbos, Herman. Paul : An Outline of His Theology . Tr. by John R. de Witt. Grand Rapids: Eerdmans, 1975.

Rueda, Enrique. The Homosexual Network : Private Lives and Public Policy . Old Greenwich, CT: Devin Adair, 1982.

Ryrie, Charles C. So Great Salvation : What It Means to Believe in Jesus Christ . Wheaton: Scripture Press/Victor Books, 1989.

Sanders, E.P. Paul and Palestinian Judaism . London: SCM, 1977.

Schaff, Philip. " Preface ." In John Peter Lange, Commentary on the Holy Scriptures: Romans . Tr. by Philip Schaff. Grand Rapids: Zondervan reprint, n.d.

Schneider, Johannes. "parabaivnw, paravbasi", etc." TDNT, V:736-744.

Schrenk, Gottlob. "iJerov", etc." TDNT, III:221-283.

Spicq, Ceslas. Theological Lexicon of the New Testament . Tr. by James D. Ernest. 3 volumes. Peabody, MA: Hendrickson, 1994.

Stendahl, Krister. Paul Among Jews and Gentiles and Other Essays . Philadelphia: Fortress Press, 1976.

Stuhlmacher, Peter. "The Purpose of Romans." RomDeb , 231-242.

. "The Theme of Romans." RomDeb , 333-345.

Thielman, Frank. Paul and the Law: A Contextual Approach . Downers Grove: InterVarsity Press, 1994.

Thiessen, Henry. Introduction to the New Testament . 2nd ed. Grand Rapids: Eerdmans, 1944.

Trench, Richard Chenevix. Synonyms of the New Testament . Grand Rapids: Eerdmans, 1958.

Tyndale, William. "A Prologe to the Epistle of Paule to the Romayns." In The New Testament, Translated by William Tyndale, 1534 . Ed. by N. Hardy Wallis. Cambridge: University Press, 1938. Pp. 293-318.

Unger, Merrill F. Unger's Bible Dictionary . 3rd ed. Chicago: Moody Press, 1966.

Vincent, Marvin R. The Epistles of Paul . Vol. III in Word Studies in the New Testament. Grand Rapids: Eerdmans, 1973 reprint of 1887 edition.

Watson, Francis. "The Two Roman Congregations : Romans 14:1-15:13." RomDeb , 203-215.

Wesley, John. Journal from October 14, 1735, to November 29, 1745 . Vol. I in The Works of John Wesley. Grand Rapids: Zondervan, reprint of 1872 ed.

Wedderburn, A.J.M. "The Purpose and Occasion of Romans Again," RomDeb , 195-202.

Wiefel, Wolfgang. "The Jewish Community in Ancient Rome and the Origins of Roman Christianity." RomDeb , 85-101.

Wiens, Delbert. "An Exegesis of Romans 5:12-21." Journal of Church and Society (Fall 1969): 5:42-54.

Williams, Philip R. "Paul's Purpose in Writing Romans." Bibliotheca Sacra (January-March 1971): 128:62-67.

Young, Richard. Intermediate N.T. Greek : A Linguistic and Exegetical Approach . Nashville: Broadman & Holman, 1994.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY TO VOLUME 2

The following bibliography includes commentaries, books, and articles cited in the text and footnotes of this work. Citations include a minimum of information; the reader must use this list for full titles and bibliographical data.

When commentaries are cited, only the author's name and page number are given. When other sources are cited, usually just the author's name and an abbreviated title (in bold print below) are given. Some sources are cited with an even more abbreviated reference (see list of abbreviations).

I. COMMENTARIES

Achtemeier, Paul J. Romans . Interpretation: A Bible Commentary for Teaching and Preaching. Atlanta: John Knox Press, 1985.

Barrett, C.K. A Commentary on the Epistle to the Romans . Harper's New Testament Commentaries. New York: Harper & Row, 1957; reprint, Peabody, MA: Hendrickson, 1987.

Black, Matthew. Romans . 2nd ed. New Century Bible Commentary. Grand Rapids: Eerdmans, 1989.

Bruce, F.F. The Epistle of Paul to the Romans . Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1963.

Brunner, Emil. The Letter to the Romans: A Commentary . Trans. H.A. Kennedy. London: Lutterworth Press, 1959.

Calvin, John. Commentaries on the Epistle of Paul the Apostle to the Romans . Trans. John Owen. Grand Rapids: Eerdmans, 1947 reprint.

Cottrell, Jack. Romans , Vol. 1. The College Press NIV Commentary. Joplin, MO: College Press, 1996.

Cranfield, C.E.B. A Critical and Exegetical Commentary on the Epistle to the Romans . 2 vols. The International Critical Commentary, n.s. Edinburgh: T. & T. Clark, 1975 (1990 corrected printing).

Denney, James. "St. Paul's Epistle to the Romans." In The Expositor's Greek Testament , ed. W. Robertson Nicoll, II:555-725. New York: George H. Doran, n.d.

DeWelt, Don. Romans Realized . Joplin, MO: College Press, 1959.

Dodd, C.H. The Epistle of Paul to the Romans . New York: Harper & Brothers, 1932.

Dunn, James D.G. Romans . 2 vols. Word Biblical Commentary. Dallas: Word Books, 1988.

Earle, Ralph. Romans . Vol. 3 of Word Meanings in the New Testament. Grand Rapids: Baker Book House, 1974.

Edwards, James R. Romans . New International Biblical Commentary. Peabody, MA: Hendrickson, 1992.

Fitzmyer, Joseph A. Romans: A New Translation with Introduction and Commentary . The Anchor Bible. New York: Doubleday, 1993.

Godet, Frederic L. Commentary on the Epistle to the Romans . Trans. A. Cusin. Ed. Talbot W. Chambers. Grand Rapids: Zondervan, 1956 reprint of 1883 ed.

Griffith Thomas, W.H. Romans: A Devotional Commentary . 3 vols. London: Religious Tract Society, n.d.

Haldane, Robert. An Exposition of the Epistle to the Romans . MacDill AFB: MacDonald Publishing, 1958.

Harrison, Everett F. "Romans." In The Expositor's Bible Commentary , Volume 10, pp. 1-171. Ed. Frank E. Gaebelein. Grand Rapids: Zondervan, 1976.

Hendriksen, William. New Testament Commentary: Exposition of Paul's Epistle to the Romans . 2 vols. Grand Rapids: Baker, 1980-1981.

Hughes, R. Kent. Romans: Righteousness from Heaven . Preaching the Word. Wheaton, IL: Crossway Books, 1991.

Käsemann, Ernst. Commentary on Romans . Trans. Geoffrey W. Bromiley. Grand Rapids: Eerdmans, 1980.

Lard, Moses E. Commentary on Paul's Letter to Romans . Cincinnati: Standard Publishing, n.d.

Lenski, R.C.H. The Interpretation of St. Paul's Epistle to the Romans . Columbus, OH: Wartburg Press, 1945.

Lloyd-Jones, D.M. Romans: An Exposition of Chapter 9 - God's Sovereign Purpose . Grand Rapids: Zondervan, 1991.

Luther, Martin. Luther: Lectures on Romans . Ed. & Trans. Wilhelm Pauck. Vol. XV of The Library of Christian Classics. Philadelphia: Westminster, 1961.

MacArthur, John, Jr. Romans . 2 vols. The MacArthur New Testament Commentary. Chicago: Moody, 1991, 1994.

McGarvey, J.W., and Philip Y. Pendleton. Thessalonians, Corinthians, Galatians, and Romans . Cincinnati: Standard Publishing, n.d.

McGuiggan, Jim. The Book of Romans . Lubbock, TX: Montex Publishing Company, 1982.

Moo, Douglas. The Epistle to the Romans . The New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1996.

Morris, Leon. The Epistle to the Romans . Grand Rapids: Eerdmans, 1988.

Moule, H.C.G. The Epistle of Paul the Apostle to the Romans . The Cambridge Bible for Schools and Colleges. Cambridge: The University Press, 1918.

Mounce, Robert H. Romans . Vol. 27 of The New American Commentary. Nashville: Broadman & Holman, 1995.

Murray, John. The Epistle to the Romans . 2 vols. New International Commentary. Grand Rapids: Eerdmans, 1959, 1965.

Newman, Barclay M., and Eugene A. Nida. A Translator's Handbook on Paul's Letter to the Romans . London: United Bible Societies, 1973.

Nygren, Anders. Commentary on Romans . Trans. Carl C. Rasmussen. Philadelphia: Fortress Press, 1949.

Sanday, William, and Arthur C. Headlam. A Critical and Exegetical Commentary on the Epistle to the Romans . 2nd ed. The International Critical Commentary, o.s. New York: Charles Scribner's Sons, n.d.

Shedd, William G.T. A Critical and Doctrinal Commentary on the Epistle of St. Paul to the Romans . Grand Rapids: Zondervan, 1967 reprint of 1879 edition.

Smith, Sherwood. Thirteen Lessons on Romans . Vol. 1 (1979). Thirteen Lessons on Romans . Vol. 2 (1981). Joplin, MO: College Press.

Stott, John. Romans: God's Good News for the World . Downers Grove, IL: InterVarsity, 1994.

Vanderlip, George. Paul and Romans . Valley Forge, PA: Judson Press, 1967.

Wuest, Kenneth S. Romans in the Greek New Testament for the English Reader . Grand Rapids: Eerdmans, 1955.

II. MISCELLANEOUS BOOKS AND ARTICLES

Arndt, William F., and F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature . 4th ed. Chicago: University of Chicago Press, 1957.

Bilezikian, Gilbert. Beyond Sex Roles . 2nd ed. Grand Rapids: Baker, 1990.

Büchsel, Friedrich. "krivnw [etc.]." TDNT . III:921-954.

Cottrell, Jack. Baptism : A Biblical Study . Joplin, MO: College Press, 1989.

. "Baptism According to the Reformed Tradition ." In Baptism and the Remission of Sins , ed. David W. Fletcher, pp. 39-81. Joplin, MO: College Press, 1990.

. "The Biblical Consensus : Historical Backgrounds to Reformed Theology." In Baptism and the Remission of Sins , ed. David W. Fletcher, pp. 17-38. Joplin, MO: College Press, 1990.

. Faith's Fundamentals : Seven Essentials of Christian Belief . Cincinnati: Standard Publishing, 1995.

. Feminism and the Bible: An Introduction to Feminism for Christians . Joplin, MO: College Press, 1992.

. " 1 Timothy 2:12 and the Role of Women." Four parts. Christian Standard , January 10, 1993, pp. 4-6; January 17, 1993, pp. 4-6; January 24, 1993, pp. 4-6; January 31, 1993, pp. 4-6.

. " Priscilla , Phoebe, and Company." Christian Standard , December 12, 1993, pp. 4-5.

. " Response to My Critics." Three parts. Christian Standard , November 21, 1993, pp. 5-6; November 28, 1993, pp. 4-6; December 5, 1993, pp. 4-6.

. Tough Questions , Biblical Answers. Part Two. Joplin, MO: College Press, 1986.

. What the Bible Says about God the Creator . Joplin, MO: College Press, 1983.

. What the Bible Says about God the Redeemer . Joplin, MO: College Press, 1987.

. What the Bible Says about God the Ruler . Joplin, MO: College Press, 1984.

Delling, Gerhard. " , ." TDNT . VIII:523-524.

. "tavssw [etc.]." TDNT . VIII:27-32.

Donfried, Karl P., ed. The Romans Debate , revised & expanded edition. Peabody, MA: Hendrickson, 1991.

. "A Short Note on Romans 16." RomDeb , 44-52.

Forster, Roger T., and V. Paul Marston. God's Strategy in Human History . Wheaton: Tyndale House, 1974.

Fürst, Dieter. " Confess ." In The New International Dictionary of New Testament Theology , ed. Colin Brown, I:344-348. Grand Rapids: Zondervan, 1975.

Gaertner, Dennis. Acts . The College Press NIV Commentary. Joplin, MO: College Press, 1993.

Hoekema, Anthony A. The Bible and the Future . Grand Rapids: Eerdmans, 1979.

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Köster, Helmut. "tevmnw [etc.]." TDNT . VIII:106-112.

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. "skavndalon, skandalivzw." TDNT . VII:339-358.

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. "The Messiah and the People of God." Oxford University: D.Phil. dissertation, 1980.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

AG Arndt and Gingrich, Greek lexicon

ASV American Standard Version

GC God the Creator, by Jack Cottrell

GRe God the Redeemer, by Jack Cottrell

GRu God the Ruler, by Jack Cottrell

KJV King James Version

LB Living Bible

LXX Septuagint (Greek translation of the OT)

MP McGarvey-Pendleton Romans commentary

NAB New American Bible

NASB New American Standard Bible

NEB New English Bible

NIV New International Version

NRSV New Revised Standard Version

NT New Testament

OT Old Testament

RomDeb The Romans Debate, by Karl Donfried

RSV Revised Standard Version

TDNT Theological Dictionary of the NT, ed. Kittel

TEV Today's English Version

For fuller titles and publishing information on books, see the Bibliography.

-College Press New Testament Commentary: with the NIV

College: Romans (Outline)

VIII. OUTLINE

PROLOGUE - 1:1-17

I. EPISTOLARY GREETING - 1:1-7

A. The Author Introduces Himself - 1:1

1. A Slave of Christ Jesus

2. Called to Be an Apostle

3. Set Apart for the Gospel of God

B. The Gospel and the Old Testament - 1:2

C. The Subject of the Gospel Is Jesus - 1:3-4

1. The Two Natures of Jesus

2. The Incarnation

3. Messiahship

4. The Two States of Jesus

5. The Resurrection of Jesus

6. The Son's Full Identity

D. Paul's Apostleship - 1:5

1. The Origin of Paul's Apostleship

2. The Character of Paul's Apostleship

3. The Focus of Paul's Apostleship

4. The Purpose of Paul's Apostleship

5. The Goal of Paul's Apostleship

E. The Recipients of Paul's Letter - 1:6-7a

F. The Blessing - 1:7b

II. PERSONAL REMARKS - 1:8-15

A. Paul's Prayers for the Romans - 1:8-10

B. Paul's Desires Regarding Rome - 1:11-13

C. Paul's Debt to the Romans - 1:14-15

III. TRANSITIONAL STATEMENT - 1:16-17

A. The Glory of the Gospel - 1:16a

B. The Power of the Gospel - 1:16b

C. The Scope of the Gospel - 1:16c

D. Faith and the Gospel - 1:16c

1. Faith Is a Condition for Salvation

2. Faith Is Not the Only Condition

E. The Heart of the Gospel - 1:17a

F. The Golden Text of the Gospel - 1:17b

PART ONE:

THE IMPOTENCE OF LAW AS A WAY OF SALVATION - 1:18-3:20

I. THE SINFULNESS OF THE GENTILES - 1:18-32

A. Universal Knowledge of God and His Law - 1:18-20

B. Universal Rejection of the True God - 1:21-25

C. The Utter Depths of Gentile Depravity - 1:26-32

II. THE SINFULNESS OF THE JEWS - 2:1-3:8

A. Jews Are Under the Wrath of God, No Less Than the Gentiles - 2:1-5

B. God Will Be Partial to No One in the Judgment - 2:6-11

C. Under Law, the Criterion of Judgment Is Obedience Alone- 2:12-16

D. Jews Who Look to the Law for Salvation Are Condemned by Their Own Disobedience - 2:17-24

E. True Jewishness Is Identified Not by Circumcision but by the Inward State of the Heart - 2:25-29

F. Such Equal Treatment of Jews and Gentiles Does Not Nullify But Rather Magnifies God's Righteousness - 3:1-8

III. UNIVERSAL SINFULNESS AND HOPELESSNESS UNDER LAW - 3:9-20

PART TWO:

THE ALL-SUFFICIENCY OF GRACE AS A WAY OF SALVATION - 3:21-5:21

I. GRACE AS JUSTIFICATION BY CHRIST'S BLOOD THROUGH FAITH - 3:21-31

A. Righteousness Through Faith Is Now Fully Revealed - 3:21-23

B. Sinners Are Justified by the Blood of Christ - 3:24-26

C. Sinners Are Justified by Faith Apart from Works of Law - 3:27-28

D. The Way of Grace Is Available to All - 3:29-30

E. Grace Lets Law Do Its Proper Work - 3:31

II. ABRAHAM: PARADIGM OF GRACE - 4:1-25

A. Abraham Was Justified by Faith Apart from Works - 4:1-5

B. David Explains and Confirms Justification by Faith Apart from Works - 4:6-8

C. Membership in Abraham's Family Is by Faith, Not by Circumcision - 4:9-12

D. The Inheritance Promised to Abraham Comes by Faith, Not by Law - 4:13-17a

E. Faith Means Giving Glory to God and Believing His Promises - 4:17b-22

F. Those Who Believe Like Abraham Are Justified Like Abraham - 4:23-25

III. GRACE AND ASSURANCE - 5:1-21

A. Assurance of Personal Salvation - 5:1-11

1. Justification by Faith Is the Key to Assurance - 5:1-2

2. Tribulations of Believers Do Not Nullify Assurance - 5:3-5

3. Christ Died for Us While We Were Still Sinners - 5:6-8

4. Our Hope Is Even More Secure Now That We Are His Friends - 5:9-11

B. The All-Sufficiency of the Death of Christ - 5:12-21

1. One Sin of One Man (Adam) Brought Sin and Death to All - 5:12-14

2. Christ and His Sacrifice Are Greater Than Adam and His Sin - 5:15-17

3. Christ's Cross Completely Cancels the Results of Adam's Sin - 5:18-19

4. Grace Triumphs over Sin and Death - 5:20-21

PART THREE:

THE ALL-SUFFICIENCY OF GRACE GIVES VICTORY OVER SIN - 6:1-8:39

I. OBJECTIONS TO GRACE BASED ON A FEAR OF ANTINOMIANISM - 6:1-7:13

A. Does Grace Make Sin Irrelevant? NO! - 6:1-14

B. Does Freedom from Law Mean We Are Free to Sin? NO!- 6:15-7:6

1. We Are Slaves to God - 6:15-23

2. We Obey God from Our Hearts - 7:1-6

C. Does Grace Mean That Law Is Bad? NO! - 7:7-13

II. GRACE GIVES VICTORY OVER SIN - 7:14-8:13

A. The Christian Continues to Struggle Against Sin - 7:14-25

1. The Nature of the Struggle - 7:14-20

2. The Source of the Struggle - 7:21-25

B. Victory over Sin Comes Through the Holy Spirit - 8:1-13

1. God Frees Us from Sin's Penalty and Power - 8:1-4

2. Sin and Death Are Defeated in Us Through the Holy Spirit - 8:5-13

III. THE ASSURANCE OF FINAL AND TOTAL VICTORY OVER THE FALLEN WORLD - 8:14-39

A. The Holy Spirit Marks Us as Sons and Heirs - 8:14-17

B. The Redeemed Cosmos Is Our Inheritance - 8:18-25

C. God Promises to Bring His Family Through Earthly Trials - 8:26-30

D. God's Gracious Love Gives Us Unshakable Assurance - 8:31-39

PART FOUR:

THE FAITHFULNESS OF GOD

IN HIS DEALINGS WITH THE JEWS - 9:1-11:36

I. THE PROBLEM OF ISRAEL: THE AGONY AND THE ECSTASY OF THE JEWISH NATION - 9:1-5

A. Israel's Agony: They Are Accursed - 9:1-3

B. Israel's Ecstasy: They Are Recipients of Unspeakably Glorious Privileges - 9:4-5

II. THE DISTINCTION BETWEEN ETHNIC AND SPIRITUAL ISRAEL - 9:6-29

A. Israel's Situation and God's Faithfulness - 9:6-13

1. God's Word Concerning Israel Has Not Failed - 9:6a

2. The Key to the Puzzle: the Existence of Two Israels - 9:6b

3. Ethnic Israel Exists by God's Sovereign Choice - 9:7-13

a. The Choice of Isaac - 9:7-9

b. The Choice of Jacob - 9:10-13

B. God's Right to Choose and Use People without Saving Them - 9:14-18

1. God's Righteousness Is Challenged - 9:14

2. God's Sovereignty in Election for Service - 9:15-16

3. God's Purposes Can Be Served by the Unsaved - 9:17-18

C. God Used Ethnic Israel to Produce Spiritual Israel - 9:19-29

1. The Objection - 9:19

2. Paul's Initial Rebuke of the Objector's Attitude - 9:20-21

3. Beyond Ethnic Israel to Spiritual Israel - 9:22-24

a. The Calvinist View

b. Seeing Paul Through Non-Calvinist Eyes

4. Prophetic Confirmation of God's Purpose - 9:25-29

III. ISRAEL'S CHOICE OF LAW RATHER THAN GRACE 9:30-10:21

A. Personal Righteousness Versus the Righteousness of God- 9:30-10:3

1. The Reason for the Gentiles' Acceptance - 9:30

2. The Reason for the Jews' Lostness - 9:31-33

3. The Jews' Rejection of God's Righteousness - 10:1-3

B. Christ Alone Is the Source of Saving Righteousness - 10:4-13

1. An Either-Or Choice: Works-Righteousness, or Faith in Christ - 10:4

2. The Futility of Law-Righteousness - 10:5

3. Saving Righteousness Comes through Trusting Christ's Works, Not Our Own - 10:6-10

4. God's Righteousness Is Available Equally to Jews and Gentiles - 10:11-13

C. The Jews Have Not Believed in Christ, and Their Unbelief Is Inexcusable - 10:14-21

1. The Necessary Prerequisites to Saving Faith - 10:14-15

2. Most Jews Have Not Believed the Gospel Message - 10:16

3. The Jews' Problem Is Not Ignorance but Stubbornness of Will - 10:17-21

IV. THE SALVATION OF GOD'S TRUE ISRAEL - 11:1-32

A. God's True Israel Is the Remnant Chosen by Grace - 11:1-6

1. God Has Not Rejected His People - 11:1-2a

2. God Had a Remnant of Believers in the OT - 11:2b-4

3. Those under Grace Are God's New Covenant Israel - 11:5-6

B. Unbelieving Israel Has Been Hardened - 11:7-10

C. The Hardening of Unbelieving Israel Becomes a Blessing

for Both the Gentiles and the Jews - 11:11-16

D. The Olive Tree: A Metaphor of Judgment and Hope - 11:17-24

1. Words of Warning to Gentile Christians - 11:17-22

2. Words of Hope for Hardened Jews - 11:23-24

E. God's Plan for Israel's Salvation - 11:25-32

1. The Mystery of Israel's Salvation - 11:25-27

2. God's Continuing Love for Israel - 11:28-29

3. God's Ultimate Purpose Is Mercy - 11:30-32

V. DOXOLOGY: GOD'S WAY IS RIGHT - 11:33-36

PART FIVE:

LIVING THE SANCTIFIED LIFE - 12:1-15:13

I. A CATALOGUE OF VIRTUES - 12:1-13:14

A. Grace Demands a Transformed Life - 12:1-2

B. Using the Gifts of Grace for Unselfish Service - 12:3-8

C. Miscellaneous Moral Teaching - 12:9-16

D. Personal Vengeance Is Forbidden - 12:17-21

E. The Relation between Citizens and Government - 13:1-7

F. The Relation between Love and Law - 13:8-10

G. Walking in the Light - 13:11-14

II. CHRISTIAN LIBERTY IN MATTERS OF OPINION - 14:1-15:13

A. Do Not Judge Others in Matters of Opinion - 14:1-12

1. We Should Accept All Whom God Has Accepted - 14:1-3

2. We Answer to Our Lord and Not to Each Other - 14:4-9

3. Each of Us Will Be Judged by God - 14:10-12

B. The Stewardship of Christian Liberty 14:13-23

1. We Must Sacrifice Our Liberty for the Sake of the Weak - 14:13-15

2. Do Not Allow What You Consider Good to Be Spoken of as Evil - 14:16-18

3. We Must Do Only Those Things Which Build Others Up - 14:19-21

4. Each Christian Must Be True to His Own Convictions - 14:22-23

C. Living in Unity and Hope - 15:1-13

1. Selfless Service Produces a Unified Witness - 15:1-6

2. Through Christ's Selfless Service, Jews and Gentiles Glorify God Together - 15:7-12

3. A Prayer That All Believers May Abound in Hope - 15:13

PART SIX:

PERSONAL MESSAGES FROM PAUL - 15:14-16:27

I. PAUL'S MINISTRY AS THE APOSTLE TO THE GENTILES - 15:14-33

A. Reflections on His Past Service - 15:14-22

B. His Plans for the Future - 15:23-29

C. His Request for Prayer - 15:30-33

II. PAUL AND HIS FELLOW WORKERS - 16:1-24

A. Commendation of Phoebe - 16:1-2

B. Greetings to Individual Acquaintances - 16:3-16

C. Warnings against False Teachers - 16:17-20

D. Greetings from Paul's Companions - 16:21-24

III. CONCLUDING DOXOLOGY - 16:25-27

-College Press New Testament Commentary: with the NIV