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.174One expression of this is Voltaire's famous statement, "God will forgive; that is his business.'"175W. 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 ritualof baptism, but the simple eventof 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 howwe were buried with Christ but to demonstrate thatwe 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.187The 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 werein Adam' is no more; but, until heaven, the temptation to livein 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 havedied 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 forsin He died tosin. 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.192The 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 reckonis 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.195When 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 notpresenting 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 heartman 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
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
