Paul makes essentially the same argument when he begins to talk about baptism in Romans 6 as he made when discussing circumcision in Romans 2:28 — 3:2. Like circumcision, baptism is an outward act, and an act of cleansing. And like circumcision, baptism means very little unless it affects how the recipient speaks, thinks, and lives his life on a daily basis.

Just like it is not enough merely to have been circumcised in the flesh, so it is not enough merely to have been dunked under the water. There must be a corresponding change in the way the new believer lives.

Romans 6 is not really the "baptism chapter", as it is often called; instead, it is the "after-baptism chapter". What do you do AFTER you are baptized? You may be baptized for the forgiveness of your sins, but if you don't live your life as a new life in Christ, then that initial baptism becomes nothing more than a quick bath, followed by a lifetime of getting dirty all over again.

The ritual of circumcision cut off a small portion of flesh, representing the natural man. Baptism does the same, only more so. It crucifies, or puts to death, the "old self" (the "old man", or the "body of sin"). The whole body of sin, not just a little piece of sinful flesh, is to be circumcised, cut off, crucified, put to death, and buried. The result is that the believer must no longer be the slave of sin. (In this chapter, Romans 6, Paul is treating "sin" the concept as sin personified: "King Sin", who rules over the whole world, including — to an extent — even those who have sought to put him to death!)

Men and women are justified by faith. This is the "good news", the preeminent message of the Letter to the Romans. But underlying this one great message is the continual warning: 'If you've been saved in Christ, if your sins are forgiven, then never forget: You owe a debt to the Father and the Son who saved you from a useless life ending in death. That debt or obligation is to live your life as best you can, following Christ's example — showing by your life what it means to be redeemed in Jesus Christ.'

See Study, Baptism: At a Baptism.

  • Comment on Rom 6:1

WHAT SHALL WE SAY, THEN: "What shall we conclude?" Compare the usages of this expression, in Romans 3:5; 4:1; 6:1; 7:7; 8:31; 9:14, 30.

SHALL WE GO ON SINNING SO THAT GRACE MAY INCREASE?: See here how Paul returns to the point of Romans 3:8, where he quoted his critics: "Let us do evil that good may result?" Paul condemns this sort of reasoning there, as he does here. In the first instance (Rom 3:8), he was referring to those Jews who felt that, having been circumcised and thus initiated into God's covenant people, they would ever after be superior in standing to all Gentiles, no matter how they lived. And here in Romans 6 the apostle condemns the same sort of reasoning, when used by baptized believers in Christ (whether Jews or Gentiles) who felt that mere baptism had elevated them to a position of superiority from which they could scarcely if ever fall, no matter how they lived subsequently.

This question, "Shall we go on sinning so that grace may increase?", is the logical rejoinder to what Paul has just written, in Romans 5:20: "Where sin increased, grace increased all the more." Now Paul must answer this logical but misguided question, and he does so effectively answered in verses 2-14. His answer may be summarized: "No! because 'dead men' don't sin!" The significance of baptism (a death and a burial, as well as a resurrection) shows that continuing in sin is ruled out. The 'man of Sin' died in the waters of baptism!

Augustine said that the doctrine of justification led to the maxim, 'Love God and do whatever you please.' Because we have misunderstood one of the gospel's most basic themes, Augustine's statement looks to many like a license to indulge one's sinful nature, but in reality it touches upon the motivation the Christian has for his actions. The person who has been justified by God's grace has a new, higher, and nobler motivation for holiness than the shallow, hypocritical self-righteousness or fear that seems to motivate so many religious people today. The person who has truly been justified is truly PLEASED to do the Father's will!

GO ON SINNING: "Continue" (KJV), or "abide" in THE sin. The Greek "epimeno" signifies to abide in something, as in a house (cp Acts 10:48; Phil 1:24), thus alluding to the "domain" or "kingdom" of the personified Power of Sin (Rom 5:21 — 6:23).

SO THAT GRACE MAY INCREASE: The philosophy of some in the first century (sometimes called the Antinomians, or those who were against law) was that sins are automatically discharged by the operation of divine grace. Today, the theory of 'substitution' perpetuates the same wrong idea. But sins are in no way automatically forgiven; there must be a change in the mind and life of the believer, a change which will render the whole idea of sin repugnant.

Grace not only saves us from past sins, but it provides the motivation and the impetus to begin and continue a new life, forsaking the sins of the past. No one of us can maintain such a new life perfectly, but grace also provides the means by which, from time to time, as we have need, we may be renewed in our ongoing spiritual life. The old words of "Amazing Grace" are true:

"Through many dangers, toils and snares I have already come; 'Tis Grace that brought me safe thus far and Grace will lead me home."

  • Comment on Rom 6:2

BY NO MEANS: The KJV has "God forbid!", although the name of God does not appear. The Greek phrase is a very powerful exclamation: "Let it not be!" See the Appendix, "God forbid!"

Paul has already repudiated a similar suggestion in a somewhat different context (Rom 3:8). It is probable that in the past, as Paul taught the concept of justification, opponents raised objections of this sort from time to time. Perhaps they did so because they feared that his teaching opened the door to libertinism (a philosophy that espouses every form of self-indulgence) by encouraging indifference to the ethical demands of the law. If so, his answer is not something recently developed, but rather forged out in years of reflection under divine guidance.

WE DIED TO SIN: He does not say that sin is dead to the believer (but that the believer is dead to sin). As we shall see, Romans 7 plainly refutes the notion that the believer will never sin again! What Paul presents here is not the impossibility of committing a single sin, but the impossibility of a true believer continuing in a LIFE dominated by sin. S

HOW CAN WE LIVE IN IT ANY LONGER?: The word translated "live" here (KJV as well as NIV) means to set up a home and dwell. Again, as in verse 1, Paul is emphasizing the point: "Sin" is not just a single act, or even several acts — rather, it is a dominion where a man or woman might choose to live! The believer can be assured of sins forgiven, if sincerely recognized and repented of. But the believer can never, in this life, reach a place where he or she can be assured of never committing a single sinful act. However, Paul also emphasizes that he or she must never choose to dwell or settle in a place where "King Sin" rules, and where sinning makes no difference! To do so is to deliberately choose to give up in the inevitable struggle against sin, to surrender and succumb to the "king" from whom the believer had been freed. It is the surest way to a spiritual death.

Under normal conditions, we all live in the place (sinful nature) where sin is committed (see Rom 8:3), but in Christ we can make that same place the 'beachhead' of an invading force, from which the sphere of righteousness can be gradually extended (see Rom 2:14,15; 8:13; 1 Pet 2:24). In the normal state, we are dead in trespasses and sins (Eph 2:15; Col 2:13; 1 Tim 5:6), but in Christ we are called to be conformable unto his death (Phil 3:10), by:

  • crucifying the lusts of the flesh that war against the demands of the Truth (Gal 5:24; Rom 8:13; Col 3:5; Gal 2:19-21), and
  • living unto Christ (Col 3:3; 2:20; 2 Tim 2:11).

In like manner, we may be spoken of as "citizens of heaven" (Phil 3:20), even while living in this world!

We need to be continually reminded that it is not our good deeds or our Bible knowledge that will save us. It is not a matter of performing sufficient good works in our life to earn us a place in God's kingdom. Nor can we perform enough good works to compensate for the bad things that we do. God requires that we confess our sins and accept His grace, available only through Christ. Rather than trying to earn salvation by our works, we should be motivated to do good works by gratitude to God for His grace toward us.

When we realize that our works cannot save us, we may be tempted to stop doing good and start doing whatever we feel like. The apostle Paul warned first-century believers against being tempted to sin more to receive more grace. He asked, "What shall we say, then? Shall we go on sinning so that grace may increase? By no means!" (vv. 1,2a). God will not let us take His grace for granted. If we do, then we are in effect taking God for granted!

  • Comment on Rom 6:3

OR DON'T YOU KNOW THAT ALL OF US WHO WERE BAPTIZED INTO CHRIST JESUS WERE BAPTIZED INTO HIS DEATH?: The Greek "baptizo" signifies to be dipped, as a garment which is to be dyed, or a vessel to be submerged in water (Vine). Very clearly this points to total immersion or submersion of an object in a liquid.

BAPTIZED INTO HIS DEATH: The metaphor of baptism is clearly used in a relational sense elsewhere, as in the case of the Israelites baptized into Moses by reason of the crossing of the Red Sea ( 1 Cor 10:2). They became united to him as never before, recognizing his leadership and their dependence on him. Union with Christ means union with him in his death. It is significant that although Jesus emphasized discipleship throughout his ministry, he did not speak of union with himself till he was on the verge of going to the cross (John 14-16).

Thus those who are baptized "into his death" become partakers of that death, both as to its general purpose (the denial of sin's power) and its specific intent (the basis for the forgiveness of sins). The death of Christ was the final "sealing" of the life of self-sacrifice and repudiation of the flesh that he had lived out for 33 years. His literal death upon the cross was the final victory ("It is finished": John 19:30). Our "death" in baptism is our physical demonstration of what we intend to do, following the same principle that we see in Christ's death, for the rest of our lives, until the final victory is won in us as well ( 1 Cor 15:55). We must figuratively "crucify the lusts and passions of the flesh" (Gal 5:24; Heb 9:22), showing that we have left them behind in the "grave" of baptism.

"Baptism being the institution that affords scope for the obedience of faith, and obedience to the faith, can only be Scripturally and rightly observed by a true believer — a believer of 'the truth as it is in Jesus'. The religious use of water is of no efficacy to any other kind of subject. No invention can supply the lack of an intelligent belief of the gospel of the kingdom in the person to be baptized. He must be 'dead to sin', that he may be 'baptized into Christ's death', who 'died for sin once'; for it is only the dead, in this sense, who are released or freed from sin (Rom 6:1,3,7,10, etc).

"The quantity of water is not sufficient if the subject cannot be buried therein. In whatever place there are persons 'ordained for eternal life', sufficient water will always be found. The quantity required is indicated by the word immersion, which is the English synonym for the Greek word 'baptisma'. 'We are buried with Christ,' says Paul, 'through the baptism into the death' of Christ. The action of baptism is, therefore, a burial in water as a sign of burial with Christ; which signified burial no one can be the subject of who does not believe 'the things of the name of Jesus Christ'. The phrase used by Christ, in his conversation with Nicodemus, indicates the quantity of water, and the action inseparable from baptism — 'Except a man be born of water and spirit he cannot enter the kingdom of God.' To be born of anything is to emerge from that thing in which the subject of birth had been previously concealed. Hence, no one can be 'born of water' unless he had been covered with, or put out of sight, in water. The action of baptism is, therefore, clearly a burying in water, or immersion, and an emergence from it. This is a sign based upon the burial of Christ crucified for our offences, and his resurrection for our justification (Rom 4:25); and signifies that the subject, having Christ in him by faith (Eph 3:17), is crucified, dead, buried and risen together with him, to walk in newness of life" (John Thomas, Eureka, vol. 3).

  • Comment on Rom 6:4

See Study, Christ's resurrection, reality.

WE WERE THEREFORE BURIED WITH HIM THROUGH BAPTISM INTO DEATH: "Buried with him" is literally "buried together with him". Burial is the "seal" of death; there can be no burial unless there is a death! The importance of burial is that it attests the reality of death ( 1 Cor 15:3,4). It expresses with finality the end of the old life governed by relationship with Adam. It also expresses the impossibility of a new life apart from divine action.

Since, in the absolute sense, Christ's death was the only perfect "death" to sin, we MUST die and be buried "together with him" to have any part in what he has won! We cannot win it for ourselves! It may be truly said that God will save only ONE man — but that man will be a multitudinous man! Our baptism, then, saves us — but only by our identification with the "baptism" of Christ (Mark 10:38) — in which is comprehended his life, death to sin, burial, and resurrection to a new life. Our real life, therefore, is buried, or "hidden", with Christ (Col 3:3).

IN ORDER THAT, JUST AS CHRIST WAS RAISED FROM THE DEAD THROUGH THE GLORY OF THE FATHER, WE TOO MAY LIVE A NEW LIFE: "But God raised him from the dead, freeing him from the agony of death, because it was impossible for death to keep its hold on him. David said about him: 'I saw the Lord always before me. Because he is at my right hand, I will not be shaken. Therefore my heart is glad and my tongue rejoices; my body also will live in hope, because you will not abandon me to the grave, nor will you let your Holy One see decay' " (Acts 2:24-27; cp Psa 16:8-11). Christ was cursed by the Law (Gal 3:13) and he thus became dead to that Law, putting to death also the lusts and affections of the flesh within himself (Gal 5:24). The Law therefore had no hold over him, having been discharged, and Jehovah was therefore just and righteous in "raising" His Holy One from the dust, through His omnipotent creational power, to become His firstborn from among the dead, the beginning of His new creation (cp Col 1:15-18).

THROUGH THE GLORY OF THE FATHER: Why should the resurrection of Christ be described as accomplished "through the glory of the Father"? It is because "glory" here has the meaning of power, as in the resurrection of Lazarus (John 11:40).

The righteousness, or the glory of the Father, which was the power of salvation (Rom 1:16,17), was manifested (Rom 3:25) in His Son, and especially in his death to sin and his resurrection to glorified immortal life. Thus all initiative and prerogative rested with the Father, and by HIS power was Jesus brought forth to become the "firstborn" (cp 1 Cor 6:14; 2 Cor 13:4; Eph 1:20; Col 2:12). Yahweh is glorified when victory over sin and death is achieved ( 1 Cor 15:55-57).

WE TOO MAY LIVE A NEW LIFE: The expression "to live a new life" is literally (as the KJV) "to WALK in newness of life", the walk being the evidence of the new type of life granted to the child of God.

Our newness of life is therefore paralleled with Christ's resurrection, as our baptism is with his death. We commence with Christ the life of a new creation (2 Cor 5:17), starting off as "new-born babes" (1 Pet 2:2).

"Newness of life supposes newness of heart. Walking in Scripture stands for the course and character of one's life, which must be new. Walk by new rules, towards new ends, from new principles. Make new choices of direction. 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.' Such a person is something he formerly was not, does things he did not. And this newness is to be alive to God through Christ. To converse with God, to have a regard for Him, a delight in Him, a concern for Him: This is to be alive to God. The love of God reigning in the heart is the life of the soul towards God. Christ is our spiritual life; there is no living to God but through him — 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" (Matthew Henry).

  • Comment on Rom 6:5

IF WE HAVE BEEN UNITED WITH HIM: Greek "symphuto" = literally, "fused together", the idea being of growing together, as perhaps two plants, or two trees, planted together, and intertwining with one another as they grow. (For a like example, but with a very different kind of result, see the parable of the wheat and the tares: Matt 13:24-30,36-43.) The word may also suggest the grafting of one branch into a different kind of tree — as in Romans 11:17, etc: the believer has been "grafted into" Christ.

LIKE THIS IN HIS DEATH: Or, "in the likeness of his death". "Likeness" = Greek "homoioma": see Study, Homoioma.

"For if we have been united with him in a death like his ['tou homoiomati tou thanatou autou'], we shall certainly be united in a resurrection like his" (RSV). The question is: how does the believer "die" with Christ in being baptized? Obviously, not literally. So, is it a moral and spiritual "death" — a death to an old way of life (Eph 4:22-24)? Yes, of course. Is it — ALSO — some kind of "legal" death… a crossing over from a "state" of death to a "state" of life? This is what John Thomas in Elpis Israel called the two "constitutions": one of "sin" and the other of "righteousness" — a change of status in the sight of God.

WE WILL CERTAINLY ALSO BE UNITED WITH HIM IN HIS RESURRECTION: This could be true in two aspects:

  • rising up now, from the waters of baptism, to walk in a new life (as in v 4; cp Eph 2:6; Col 2:12; 3:1), and a new relationship with God; and
  • the future, literal resurrection to be made into his "likeness", when he returns to this earth (as in 1 Cor 15).

Although the context in Romans 6 seems to be stressing the first, the one phase ought not to be separated from the other. They naturally flow from the present to the future reality: IF we walk in a "new life" now, then we will walk in a "new (eternal) life" THEN!

  • Comment on Rom 6:6

FOR WE KNOW THAT…: The Greek phrase beginning verse 6 is: 'knowing this, so that…' Because of the length and complexity of the Greek sentence, some versions, such as the NIV, RSV and NET, simplify the translation by beginning a new sentence here.

It might be asked: if they all did know, then why did Paul need to remind them? Because academic knowledge, tucked into the back of our minds, may fail to find any practical application in our lives.

OUR OLD SELF WAS CRUCIFIED WITH HIM: There is a great difference between realizing that "Christ was crucified for me", and realizing that "I am crucified with Christ." The one aspect brings us deliverance from sin's condemnation, the other from sin's power. Recognizing that we "have been crucified with Christ" (Gal 2:20), we should, as Paul admonished in Rom 6:11, consider ourselves "to be dead indeed to sin". We still have sinful tendencies within, but having died to them, sin no longer has dominion over us. We die to our selfish desires and pursuits. But believers must also think of themselves as "alive to God in Christ Jesus our Lord" (Rom 6:11). We should do those things that please Him.

In some sense, then, the old man has been crucified. In another sense he may still claim attention. Since "man" has been used to mean Adam (Rom 5:12, 17, 19), it is possible that what has been crucified with Christ is our place in Adam, our position in the old creation, which is under the dominion of sin and death. For the Christian, the old is gone; he belongs to the new creation order (2 Cor 5:17). Yet the old order seeks to dominate the believer, as Ephesians 4:22 implies and experience confirms. Though the seeming inconsistency between that passage and this is not easy to resolve, it may be that in his letter to the Ephesians Paul, while presupposing the supplanting of the old Adam, wants to exhort his readers to refuse to live in terms of the old man and instead to live deliberately and consciously in the reality of the new creation.

It is necessary to distinguish between the old creation — namely, our inheritance from Adam — and our old nature, or the flesh. The latter still persists in the life of the redeemed and can fall victim to the operation of sin unless countered by the powerful influence of the new life in Christ.

OUR OLD SELF: Or "old man" (cp Eph 4:22; Col 3:9; Gal 5:24; 2 Cor 5:14). See Study, Old Man and New Man.

SO THE BODY OF SIN: The physical body, which is prone to sin — as was that of Jesus Christ himself (Rom 8:3; 2 Cor 5:21). Or, more especially, the word "soma" may signify a "slave" — in the sense that a slave was considered to have no rights of its own, but to be a mere "body" to be bought and sold. In Christ, the believer has been freed from his "slavery" to King Sin — he is no longer a "body" or a "slave" at all!

MIGHT BE DONE AWAY WITH: Or "rendered powerless" (NIV mg). Greek "katargeo" = to make inactive. We are not called upon literally to destroy this body, but to render its ungodly lusts inoperative. It is not as though we do not feel any pull toward those previous desires. It is rather that we seek always to put those desires behind us, in our past but not in our present or future — and to remind ourselves that, no matter what we may feel at any moment, those desires should and must have no lasting control over our lives now!

THAT WE SHOULD NO LONGER BE SLAVES TO SIN: That we should no longer be in servitude to "King Sin". How can one habitually serve a DEAD "master" — that is, IF he is really dead?

Years ago when slavery was officially abolished in Jamaica, some of the slaves in the remote areas did not know of their freedom. Years after their release had been announced they still continued to serve their masters, oblivious to the fact that they were legally free. Their owners kept the news from the slaves as long as possible, hoping to extract every ounce of work from their captives. The slaves would not have had to put up with their drudgery — except for their ignorance of the facts.

  • Comment on Rom 6:7

Verse 7 is a parenthetical comment in Paul's continuing argument.

BECAUSE ANYONE WHO HAS DIED HAS BEEN FREED FROM SIN: Two things are happening here: the sinner is now DEAD to his sin, AND the "sin" ("King Sin", the old master) has been put to death also! The redeemed sinner has been raised up from the dead to live a new life, but "King Sin" has been buried with no hope of a new life.

In Christ, Law, sin and death have no longer any claims over the individual; he is no longer a "debtor" to them (Rom 8:12).

  • Comment on Rom 6:8

NOW IF WE DIED WITH CHRIST: Literally, "dead together with Christ", referring to the old man of the flesh (Col 3:3; Rom 6:11).

WE BELIEVE THAT WE WILL ALSO LIVE WITH HIM: "Eternal life" must be lived, NOW, in "newness of life" (v 4), if it is to be lived in the future, in a new and glorified body: "When Christ, who is your life, appears, then you also will appear with him in glory" (Col 3:4).

  • Comment on Rom 6:9

Once again, the Greek text continues the same sentence, "…knowing that…" This is evidenced in the KJV, but modern versions usually start another new sentence here, for the sake of clarity.

FOR WE KNOW THAT SINCE CHRIST WAS RAISED FROM THE DEAD, HE CANNOT DIE AGAIN; DEATH NO LONGER HAS MASTERY OVER HIM: A cardinal principal of the atonement: Christ was justified from all power of sin and death, and therefore "Death" has no more claim upon him. It was important for Paul to emphasize this truth, for the believer must have full confidence that the captain of his salvation will never again come under the power of sin and death. If he lacks that assurance, the teaching about union with Christ will be of little help to him.

HE CANNOT DIE AGAIN: "I am the Living One; I was dead, and behold I am alive for ever and ever! And I hold the keys of death and Hades" (Rev 1:18).

  • Comment on Rom 6:10

THE DEATH HE DIED, HE DIED TO SIN: Though bearing a sinful nature (Rom 8:3), he never committed sin, and thus he condemned "sin" "in the flesh" — that is, in his own flesh.

ONCE FOR ALL: The KJV has, simply, "once", but the Greek ("ephapax") means, literally and emphatically, "once for all"! Once, being all that is required, and having perpetual validity. Unlike the High Priest who on the Day of Atonement offered up every year two sacrifices — one for himself and one for the people he represented — Christ made ONE sacrifice when he offered up himself ONCE (Heb 7:27). That offering was both for himself AND for all mankind, of whom he was the representative. It was also once for all time; it need not be repeated next week or next year! "And by that will, we have been made holy through the sacrifice of the body of Jesus Christ once for all" (Heb 10:10; cp Heb 9:12, 26).

BUT THE LIFE HE LIVES, HE LIVES TO GOD: This contrasts with "died to sin". Having gained the victory over the power of King Sin in his resurrection, "by the glory of the Father", Christ now lives eternally in the service of his Father "as a priest FOREVER after the order of Melchizedek" (Heb 7:21-24).

  • Comment on Rom 6:11

IN THE SAME WAY, COUNT YOURSELVES: "Reckon" or "consider": the same word used often in Romans 4. Compare the KJV: "Likewise reckon ye also yourselves…" The repetition of words reminds us of Hebrews 2:14: "He also himself likewise…" What Christ did in his body, for himself, becomes the pattern for what we — also, likewise — seek to do: consider ourselves to be sacrifices!

DEAD TO SIN BUT ALIVE TO GOD: In the same way that Christ "lives to God" (v 10), we must also live, being "brought from death to life" (v 13). God assumes total sovereignty over the believer, who has been "bought with a price" ( 1 Cor 6:20).

IN CHRIST JESUS: Christ, the "head" (Col 1:18), is the medium by which we live to God: "I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me" (Gal 2:20; cp Phil 1:11).

  • Comment on Rom 6:12

THEREFORE DO NOT LET SIN REIGN IN YOUR MORTAL BODY: Paul continues the allegory of Romans 5: the two federal heads. 'Do not let "Adam", or "King Sin", exercise kingly power (Greek "basileuo") dominion in your natural body.' "Since you died with Christ to the basic principles of this world, why, as though you still belonged to it, do you submit to its rules?" (Col 2:20).

SO THAT YOU OBEY: The word has as its root idea "listening" or "heeding". If the body is kept mortified, it will have no ear for the subtle suggestions of evil.

ITS EVIL DESIRES: Compare Galatians 5:24; Romans 7:5; Galatians 5:16; Romans 8:13; 13:14; Ephesians 2:3; 4:22; 1 Peter 1:14.

  • Comment on Rom 6:13

DO NOT OFFER: The word "offer" or "yield" (KJV) (Greek "paristemi") means to place near for one's service (as a soldier) — 'reporting for duty!' — or to present oneself to assist (as to a king) — 'at your service!' The same word occurs in Matthew 26:53: "Do you think I cannot call on my Father, and he will at once 'put at my disposal' more than twelve legions of angels?"

THE PARTS OF YOUR BODY TO SIN: Literally, "members" (Greek "melos"), or "limbs", but by extension any part of the body, including its faculties, that is capable of performing an action.

AS INSTRUMENTS OF WICKEDNESS: Greek "hoplon" signifies arms or weapons — continuing the allegory of the "soldier" (cf Rom 13:12; 2 Cor 6:7). 'Do not enlist in King Sin's army!'

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: It is wrong to belong to the "army" of King Sin. But it is of course right and proper to enlist in God's spiritual "army" (Eph 6:13-17).

  • Comment on Rom 6:14

FOR SIN SHALL NOT BE YOUR MASTER: "Shall not have dominion over you" (KJV). Or "shall not lord it over you" (cp v 12; 1 Cor 15:55-57).

BECAUSE YOU ARE NOT UNDER LAW, BUT UNDER GRACE: See Romans 5:20,21, notes (cp also Rom 6:15; 7:4; Gal 3:23). Divine grace, which is empowered by mercy, gains the victory over condemnation — which is energized by Law — the strength of King Sin.

Why should law be injected here? Surely because under law sin increases (Rom 5:20; cf 1 Cor 15:56). The inference is that law lords it over its subjects. It condemns and brings them into virtual slavery. It faces them with their guilt and uses that guilt as a manacle to keep them in helpless subjection. But under grace there is liberty to live in accord with a higher principle — the resurrection life of the Lord himself.

UNDER GRACE: "It is worthy of attention that Christians are said to be UNDER grace. Usually grace indicates a principle of divine operation, a moving out in kindness and love to lift the sinful and unworthy to God. Occasionally it is used of the sphere of the believer's life of privilege (Rom 5:2). But here in Romans 6:14 it appears as a disciplinary power, in line with the apostle's effort to show that grace is not license (Rom 6:1-14). Somewhat parallel is the word of Jesus to the weary and burdened, promising rest, but followed up with mention of his yoke (Matt 11:28-30). Related also is Paul's reminder that God's grace has appeared for the salvation of all, training us to live sober, upright, and godly lives (see Titus 2:11,12)" (Harrison).

  • Comment on Rom 6:15

WHAT THEN?: That is, 'What do we now conclude?'

SHALL WE SIN BECAUSE WE ARE NOT UNDER LAW BUT UNDER GRACE?: The first question, in verse 1, related to the general dominion and constitution of "Sin" — where the believer should NOT live or reside! This question, in verse 15, goes even further: no only should the believer not RESIDE where "Sin" rules, but neither should he even contemplate the SINGLE ACT of sin!

This question is answered in verses 16-23, which may be summarized: 'No! because we have changed allegiances: we no longer serve the old King Sin'; now we serve the new king — Christ and righteousness!'

BY NO MEANS: "God forbid" (KJV) or "Let it not be!" Very emphatic (see note, v 2).

  • Comment on Rom 6:16

Other examples of personification: riches (Matt 6:24); sin (John 8:34; Rom 5:21; 6:16); spirit (John 16:13); wisdom (Prov 3:13-15; 9:1); Israel (Jer 31:4, 18); people of Christ (Eph 4:4, 13; 5:23; Rev 19:7; 1 Cor 12:27; 2 Cor 11:2; Col 1:18, 24).

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 — WHETHER YOU ARE SLAVES TO SIN, WHICH LEADS TO DEATH, OR TO OBEDIENCE, WHICH LEADS TO RIGHTEOUSNESS?: Of course they knew. But Paul is appealing to his readers to examine a deep ethical truth as a rule for life with which they were not unfamiliar (cf expressions in Rom 6:3; 7:1; 1 Cor 3:16; 6:2,3,9,15,16,19). Simply put, it is one thing to know in principle but quite another to put into practice.

SLAVES: Greek "doulos" mean, literally, slaves (see Rom 1:1, notes). This kind of servitude gave the master an absolute right over his slave, who was, strictly speaking, his property (cp Luke 17:9; John 8:34; 15:15).

YOU ARE SLAVES TO SIN, WHICH LEADS TO DEATH: Anticipating verse 23. Compare also John 8:34: "I tell you the truth, everyone who sins is a slave to sin."

OR TO OBEDIENCE, WHICH LEADS TO RIGHTEOUSNESS: Whereas "sin" will automatically lead to "death" (as above), "obedience" will not automatically lead to "life", since no man, except Christ, can be or has been perfectly obedient. But "obedience" WILL lead to an imputed righteousness, for those who in faith follow Christ.

  • Comment on Rom 6:17

BUT THANKS BE TO GOD THAT, THOUGH YOU USED TO BE SLAVES TO SIN: You were once "bond-servants" under the dominion of "King Sin"…

YOU WHOLEHEARTEDLY OBEYED: "From the heart (cp Rom 10:10) you have obeyed." The "heart" here indicates the inward understanding (Rom 1:21; Matt 13:15), conscience (Acts 2:37), perception (Eph 4:18), reasoning (Mark 2:6), and faith (Mark 11:23; Heb 3:12).

THE FORM OF DOCTRINE: "Form" is "tupos", a pattern or mold: "a cast or frame into which molten material is poured so as to take its shape" (Vine). Bible "doctrine" or "teaching" is not an intellectual exercise; it is a means for the practical molding of character.

TO WHICH YOU WERE ENTRUSTED: The RV and the RSV are similar. The KJV has "which was delivered you". Generally, both possibilities are quite true:

  • the "doctrine", or "teaching", was delivered to believers (or they were entrusted with it); and
  • the believers were delivered to the doctrine (or it was entrusted with them).

But which is the correct rendering here?

The KJV, says the Expositor's Bible Commentary, is a "mistranslation", and the NIV is the correct statement — even though the expected order is reversed. In other words, it would be more natural to think of teachings being committed or given to believers (as the KJV puts it), rather than believers being committed or given to the teaching. However, in this case the word "entrusted" (Greek "paradidoemi") is in the passive tense: thus, as the correctness of the NIV, "to which you were entrusted" instead of "which was entrusted to you".

Likewise, James R. Edwards supports this point. He states that the NIV translation "appears rather backward. Would it not be more correct to speak of handing over doctrines to hearers than hearers to doctrines?" (New International Bible Commentary, NIBC). But it continues by explaining: "In defense of the wording Barrett notes that 'Christians are not [like the rabbis] masters of a tradition; but are themselves created by the word of God, and remain in subjection to it' (see also 2 Cor 2:9; Gal 1:6). Käsemann is more specific, seeing the form of teaching not as the gospel in general, but as an early baptismal creed to which believers were entrusted at their baptism."

In addition, early believers were probably entrusted to the outline of moral and ethical teachings that was standard, referred to today as the Didache (see Study, The Didache).

  • Comment on Rom 6:18

YOU HAVE BEEN SET FREE FROM SIN AND HAVE BECOME SLAVES TO RIGHTEOUSNESS: Paul begins to develop what we may call the "marketplace" or "agora" metaphor.

In the previous verse and this one, "sin" is personified: "Sin" becomes the great ruler to whom all the world gives allegiance — a slave-owner who owns all men. "I am unspiritual, sold as a slave to sin" (Rom 7:14). In this metaphor Paul is recalling the words of Jesus: "Everyone who sins is a slave to sin" (John 8:34).

The figure of speech may be heightened as we imagine an eastern "agora" or bazaar — this marketplace was the meeting place of the ancient world; it was the center of commerce, entertainment, and social intercourse; it was the source of news and opinions. And always there was the slave-market, with its auction block. Approach that site in our minds, and the brutality, the callousness, and the fear wash over us. We imagine the smells and the sounds with revulsion — and our memories are stirred in like manner as when we see the old newsreels of Auschwitz, for our modern times have also seen their own particularly ugly forms of slavery.

Here, at the auction block, we see women destined to be slaves to the basest passions of men. And men, doomed to lifelong drudgery to satisfy the greed of their fellow men. Here are wasted, broken lives, dashed hopes, families soon to be torn apart forever.

The slave-market is an ugly parable of our world, where people are fleshly, carnal, unspiritual, and bought and sold as slaves to sin. Everyone who sins is a slave to sin. I sin; therefore I am a slave!

Into this scene comes a man who is obviously apart from others. Striding up to me, he speaks forcefully: 'I have bought you; come, follow me.' There are no chains, no threats, no blows — just a simple command. And I follow him.

Right behind him, I walk through the milling and clamorous crowds, and then through the winding streets of the city, until we come to a beautiful house. 'Here is where I live,' my new master tells me. 'And here is your room.' It is lovely and wonderfully furnished. Never have I seen such a luxurious dwelling, and this will be my home!

The master excuses himself, but soon he is back. He has brought water, and he kneels to wash MY feet! I should be washing his feet! And he has brought me a new expensive garment. I can throw away my slave's rags; I won't need them any more. With healing oil he soothes the cruel wounds inflicted by my previous owner; and I know that they will never hurt again.

'Now you are as I am,' he says; 'you are no longer a slave. This is my Father's house, and you are one of His sons!'

A lifetime of fear and hate is washed away, miraculously, and in its place is the cry of a heart set free: "Because you are sons, God sent the Spirit of his Son into our hearts, the Spirit who calls out, 'Abba, Father.' So you are no longer a slave, but a son; and since you are a son, God has made you also an heir" (Gal 4:6,7).

Redemption from the slave-market was a concept that would particularly appeal to Paul's converts, many of whom had been slaves themselves (Titus 2:9,10). They might not be able to hope for redemption from their mortal bondage, but they could rejoice in being redeemed from sin: "He who was a slave when he was called by the Lord is the Lord's freedman" ( 1 Cor 7:22). And they could live accordingly. In their hearts and minds they were already free from the worst slave-master. And soon their bodies would follow, and they would be truly and absolutely free!

"Redemption is release for a ransom. All who become God's servants are therefore released from a former lord by purchase. The purchaser is Jehovah; and the price, or ransom, paid is the precious blood of the flesh through which the Anointing Spirit was manifested. It is therefore styled, 'the precious blood of Christ'… He laid down his life to purchase their release from the bondage of Sin and Death… He gave his life for the purchase of life for his brethren" (Eureka 1:20, 364).

  • Comment on Rom 6:19

We may think of verse 19 as another parenthetical comment in Paul's argument.

I PUT THIS IN HUMAN TERMS: Compare Rom 3:5; Gal 3:15. It appears that Paul is restating his case in the simplest possible terms, and departing from the analogy of the previous verses.

BECAUSE YOU ARE WEAK IN YOUR NATURAL SELVES: "Because of your natural limitations" (NRSV). Compare Rom 15:1; 1 Cor 2:14; 3:3.

JUST AS YOU USED TO OFFER THE PARTS OF YOUR BODY IN SLAVERY TO IMPURITY AND TO EVER-INCREASING WICKEDNESS: There is a development here: "impurity" is a general unclean moral condition; this leads to the practice of sin… which in turns leads on, to more and more sinning. An ever-descending spiral — unless its power is broken.

SO NOW OFFER THEM IN SLAVERY TO RIGHTEOUSNESS LEADING TO HOLINESS: And, by contrast, here is the ever-ascending spiral: "righteousness" is the state in which the believer is placed through the redeeming work of the Lord Jesus Christ; this leads to a desire on the part of the one redeemed to serve his new master — so that, step by step, he develops, with the help of Christ, an ever-increasing holiness or sanctification.

  • Comment on Rom 6:20

WHEN YOU WERE SLAVES TO SIN, YOU WERE FREE FROM THE CONTROL OF RIGHTEOUSNESS: This thought is continued in the following verse…

  • Comment on Rom 6:21

WHAT BENEFIT DID YOU REAP AT THAT TIME FROM THE THINGS YOU ARE NOW ASHAMED OF?: The "unfruitful" works of "darkness" (Eph 5:11). The pleasures of sin "for (only) a season" (Heb 11:25). "Such were some of you" ( 1 Cor 6:11). There is absolutely "no harvest" (Greek "no fruit") from this direction — in contrast to verse 22: "the benefit you REAP"!

THOSE THINGS RESULT IN DEATH!: Their "end" (Greek "telos": the final issue, or the end of a process) is death.

  • Comment on Rom 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: There is an absolute finality, a cutting off, expressed here: 'You have been set free. Look back on your past life; those things are behind you forever now. That life now has no claim on you; it gave you nothing!' And then there is the wonder of a new life begun: 'Go forward. A new world awaits you!'

This is the New Testament equivalent of the picture in Exodus, when the former slaves of Egypt stand on the far side of the Red Sea, looking back at the land of their captivity, and are then urged to turn their backs on that land forever and go forward toward God's Land of Promise.

For "holiness" see Exodus 28:36 (cp Psa 92:13,14; Gal 5:22-25; Eph 5:8-11; Phil 1:11).

  • Comment on Rom 6:23

In a fitting conclusion, Paul describes:

  • God (and His mastery) over against sin,
  • gift over against wages, and
  • eternal life over against death.

He crowns it all with the acknowledgment that the mediation of Christ Jesus our Lord accounts for the shift from the one camp to the other.

FOR THE WAGES OF SIN IS DEATH: The Greek word for "wages" here is "opsonion", meaning the soldier's wages, the provision for his living expenses. The NET translates "pay-off". In this case "King Sin" turns out to be a wretched paymaster, promising life but meting out death. Also, since in practice wages are paid not in a lump sum but regularly and periodically, death is not to be regarded merely as the final payment, but as that which already casts its dark shadow over life, a portent of the deeper darkness to come. Finally "opsonia" being a legal term, in contrast to "gift" (Greek "charisma"), there is here a further pitting of law over against grace. Man has "rights" only in relation to sin, and that is the "right" to die as a consequence. But when he throws himself on God without any claim of "rights", he may receive salvation!

BUT THE GIFT OF GOD IS ETERNAL LIFE: A gift is contrasted with wages. Wages may be "earned", but a gift cannot be earned, for it rests entirely on the unmerited favor of the benefactor. Eternal life will be the great, unearned gift from the King of Grace: "Do not be afraid, little flock, for your Father has been pleased to give you the kingdom" (Luke 12:32).

IN CHRIST JESUS OUR LORD: Christ is God's mercy seat (Rom 3:25), the only meeting place between God and man. "I am the way and the truth and the life. No one comes to the Father except through me" (John 14:6; cp 2 Cor 5:19; 1 Tim 2:4,5).

Sin is represented as a king, a mighty monarch, a tyrannical prince; sinners are his subjects and vassals, his servants and soldiers, who fight under him, and for him, and all the wages they must expect from him is death. The word "wages" means "the hire of armies", or the wages of soldiers for a whole year, so that it denotes wages that are due, and paid after a campaign is ended, and the service is over; and suggests, that when men have been all their days in the service of sin, and have fought under the banners of it, the wages they will earn, and the just reward, and correct payment that will be given them, will be death. King Sin has never been known to default on a payment yet.

On the other hand, the "free gift" of God is eternal life through Jesus Christ our Lord. Both the wages and the gift are eternal — but the "gift" of God is just that — it cannot be earned — it can only be accepted by living through the very one who by his righteous life overcame and did away with King Sin!