ROMANS Chapter 6
Introduction
THE argument commenced in this chapter is continued through the two
following. The general design is the same--to show that the scheme
of justification which God had adopted does not lead men to sin,
but, on the contrary, to holiness. This is introduced by answering an
objection, Romans 6:1. The apostle pursues this subject by various
arguments and illustrations, all tending to show that the design and
bearing of the scheme of justification was to produce the hatred of
sin, and the love and practice of holiness. In this chapter, the
argument is mainly drawn from the following sources:
(1.) From the baptism of Christians, by which they have professed to
be dead to sin, and to be bound to live to God, Romans 6:2-13.
(2.) From the fact that they were now the servants of God, and
under obligation, by the laws of servitude, to obey him, Romans 6:15-20.
(3.) From their former experience of the evil of sin, from its
tendency to produce misery and death, and from the fact that by the
gospel they had been made ashamed of those things, and had now given
themselves to the pure service of God. By these various considerations,
he repels the charge that the tendency of the doctrine was to produce
licentiousness, but affirms that it was a system of purity and peace.
The argument is continued in the two following chapters, showing still
further the purifying tendency of the gospel.
Verse 1. What shall we say then? This is a mode of presenting an
objection. The objection refers to what the apostle had said in
Romans 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? etc. If sin has been the occasion of grace
and favour, 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.
{f} "Shall we continue" Romans 3:8
Verse 2. God forbid. By no means. Greek, It may not be.
\\ See Barnes "Ro 3:4"\\. The expression is a strong denial of what is
implied in the objection in Romans 6:1.
How shall we, etc. 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
those 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
over 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. Galatians 2:19, "For
I am dead to the law." Colossians 3:3, "For ye are dead, and your life is
hid with Christ in God." 1 Peter 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 practise 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 men, such an appeal is
far better than laboured 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.
{g} "dead to sin" Romans 6:6,11; Colossians 3:3; 1 Peter 2:24
Verse 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, etc. All who were baptized; i.e. all professing
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 (1 Corinthians 10:2) the
Israelites are said to have been "baptized unto Moses in the cloud and
in the sea;" i.e. 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 draw 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. (\~eiv\~). This is the word which is used in Matthew 28:19,
"Teach all nations, baptizing them into (\~eiv\~) 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 into 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. Farther, 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 men 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.
{1} "were baptized", or "are baptized"
{h} "into his death" 1 Corinthians 15:29
Verse 4. Therefore we are buried, etc. 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 Colossians 2:12, "Buried with him in
baptism," etc.
Into death, (\~eiv\~). Unto death; i.e. with a solemn purpose to be
dead to sin and to the world. Grotius and Doddrdge, 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,
Matthew 28:2,3. Or possibly the word glory is here used 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.
See Barnes "Romans 4:12"; See Barnes "2 Corinthians 5:7";
See Barnes "2 Corinthians 10:3"; See Barnes "Ephesians 2:10";
See Barnes "Ephesians 4:1".
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 baptized 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.
(2.) If 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 practised 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 Barnes "Acts 8:38, 39".
(3.) If 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.
{i} "buried with him" Colossians 2:12; 1 Peter 3:21
{k} "like as Christ" Romans 8:2; 2 Corinthians 13:4
{l} "by the glory of the Father" Matthew 28:2,3
{m} "newness of life" 1 John 2:6
Verse 5. For if we have been planted together. The word here used
(\~sumfutoi\~) does not elsewhere occur in the New Testament. It properly
means, sown or planted at the same time; that which 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 a 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-piants; i.e. 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 See Barnes "John 15:1"
through John 15:2-10. The sentiment here inferred is but an
illustration of what was said by the Saviour, (John 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 file 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.
{n} "For if we" Philippians 3:10
Verse 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 Ephesians 4:22, "That ye
put off .... the old man which is corrupt according to the deceitful
lusts." Colossians 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 every
one 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 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"--(\~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 men" 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; i.e., 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. Comp. Colossians 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, (\~douleuein\~).
That we should not be subject to its control. The sense is, that before
this we were slaves of sin, (Romans 5:17,) 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.
{o} "body of sin" Colossians 2:11
Verse 7. For he that is dead. This is evidently an expression having
a proverbial aspect, designed to illustrate the sentiment just expressed.
The Rabbins 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 Romans 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. Comp.
Acts 13:38,39. Comp. a similar expression in 1 Peter 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 Romans 7.
{p} "For he that" 1 Peter 4:1
{1} "freed" "justified"
Verses 8-11. This passage is a confirmation and illustration of what the
apostle had said before, Romans 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.
Verse 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 Barnes "Romans 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 for ever, so the apostle goes on to show that we shall.
Verse 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 that which he has made is sufficient for
all. He is beyond the dominion of death, and will live for ever.
Revelation 1:18, "I am he that liveth and was dead, and behold I am alive
for evermore." 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. Comp.
Hebrews 9:26-28; 10:12.
{q} "Christ being raised" Revelation 1:18
Verse 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. Comp. 2 Corinthians 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. (\~efapax\~). Once only; once for all. This is an adverb denying
a repetition, (Schleusner,) and implies that it will not be done
again. Comp. Hebrews 7:27; 9:12; 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.
{s} "be dead indeed" Romans 6:2
{t} "alive unto God" Galatians 2:16
Verse 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 over you, any more than the objects of this world have over the
dead in their graves. See Barnes "Romans 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.
{s} "to be dead" Romans 6:2
{t} "but alive" Galatians 2:19
Verse 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, (comp. Romans 7:5,23; 8:3,6) 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.
{u} "Let not sin" Psalms 19:13; 119:33
Verse 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 Romans 6:12 is included under the general term
"body." See Romans 7:5,23; 1 Corinthians 6:15; 12:12,18,20.
As instruments. This word--(\~opla\~)--properly signifies arms,
or implements of war; but it also denotes an instrument of any kind which
we use for defence 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, etc. Give or devote yourselves to God.
That are alive. Romans 6:11.
And your members, etc. 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 labour 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.
{v} "members as" Colossians 3:5
{1} "instruments" or "arms, or weapons"
{w} "but yield yourselves" Romans 12:1
Verse 14. For sin, etc. The propensity or inclination to sin.
Shall not have dominion. Shall not reign, Romans 5:14; 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 the 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. Comp. Matthew 5:17-19.
(2.) The 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.) It 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 men 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.
{x} "have dominion over you" Micah 7:19
Verse 15. What then? shall we sin, etc. 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. See Barnes "Romans 3:4".
Verse 16. Know ye not, etc. The objection noticed in Romans 6:15
the apostle answers by a reference to the known laws of servitude or
slavery, (Romans 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, Luke 17:9; John 8:34; 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 men 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, etc. 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.
Comp. Romans 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.
{y} "whom ye yield" John 8:34; 2 Peter 2:19
Verse 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, etc. 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 men
were sinners, would contradict the whole spirit of this argument, and of
the Bible. But to give thanks that although men 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 Barnes "Romans 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 that which had been communicated to them by the
teachers of the Christian religion. Comp. Romans 1:8.
Which was delivered you. Marg.," Whereto ye were delivered." This is
a literal translation of the Greek; and the sense is simply in which you
have been instructed.
{z} "form of" 2 Timothy 1:13
{1} "doctrine" or, "whereto you were delivered"
Verse 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, etc. You became voluntarily under the
dominion of righteousness; you yielded yourselves to it; and are
therefore bound to be holy. Comp. See Barnes "John 8:32".
{a} "free from sin" John 8:32
Verse 19. I speak after the manner of men. I speak as men 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 rigour and strength. The word
flesh is used often to denote the corrupt passions of men; 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. See Barnes "Romans 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 Romans 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 web 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 honour
of God. This is the use which the apostle here makes of it.
Unto holiness. In order to practise 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.
Verse 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.
{b} "servants of sin" Romans 6:16
{1} "from" or, "to"
Verse 21. What fruit had ye then, etc. What reward, or what
advantage. This is an argument drawn from the experience of Christians
respecting the indulgence of sinful passions. The question discussed
throughout this chapter is, whether the gospel plan of justification by
faith leads to indulgence in sin? The argument here is drawn from the
past experience which Christians have had in the ways of transgression.
They have tried it; they know its effects; they have tasted its
bitterness; they have reaped its fruits. It is implied here, that
having once experienced these effects, and knowing the tendency
of sin, they will not indulge in it now. Comp. Romans 7:5.
Whereof ye are now ashamed. Having seen their nature and tendency,
you are now ashamed of them. Comp. Romans 6:1; Ephesians 5:12, "For it is a
shame to speak of those things which are done of them in secret."
2 Corinthians 4:2; Jude 1:13; Philippians 3:19.
For the end. The tendency--the result. Those things lead to death.
Is death. See Barnes " :".
{c} "fruit" Romans 7:5
{d} "the end of those" James 1:15
Verse 22. But now. Under the Christian plan of justification.
Being made free from sin. Being delivered from its dominion, and from
bondage; in the same manner as before conversion they were free from
righteousness, Romans 6:20.
Ye have your fruit unto holiness. The fruit or result is holiness.
This service produces holiness, as the other did sin. It is implied
here, though not expressly affirmed, that in this service, which leads
to holiness, they received important benefits, as in the service of sin
they had experienced many evils.
And the end. The final result--the ultimate consequence will be. At
present this service produces holiness; hereafter it will terminate in
everlasting life. By this consideration the apostle states the tendency
of the plan of justification, and urges on them the duty of striving
after holiness.
Everlasting life. See Barnes "John 3:36". This stands in contrast
with the word death in \\Ro 6:21\\, and shows its meaning. One is
just as long in duration as the other; and if the one is limited, the
other is. If those who obey shall be blessed with life for ever, those
who disobey will be cursed with death for ever. Never was there an
antithesis more manifest and more clear. And there could not be a
stronger proof than the word death, in Romans 6:21, refers not to
temporal death, but to eternal punishment. For what force would there
be in the argument on the supposition that temporal death only is meant?
The argument would stand thus, "The end of those sins is to produce
temporal death; the end of holiness is to produce eternal life!"
Will not temporal death be inflicted, it would be immediately asked, at
any rate? Are Christians exempt from it? And do not men suffer this,
whether they become Christians or not? How, then, could this be an
argument bearing on the tenor of the apostle's reasoning? But admit the
fair and obvious construction of the passage to be the true one, and it
becomes plain. They were pursuing a course tending to everlasting ruin;
they are now in a path that shall terminate in eternal life. By this
weighty consideration, therefore, they are urged to be holy.
Verse 23. For the wages of sin. The word here translated wages
(\~oqwnia\~)--properly denotes what is purchased to be eaten with bread,
as fish, flesh, vegetables, etc., (Schleusner) and thence it means
the pay of the Roman soldier, because formerly it was the custom to pay
the soldier in these things. It means hence that which a man earns or
deserves; that which is his proper pay, or what he merits. As applied
to sin, it means that death is what sin deserves; that which will be
its proper reward. Death is thus called the wages of sin, not because
it is an arbitrary, undeserved appointment, but
(1.) because it is its proper desert. Not a pain will be inflicted on the
sinner which he does not deserve. Not a sinner will die who ought not to
die. Sinners even in hell will be treated just as they deserve to
be treated; and there is not to man a more fearful and terrible
consideration than this. No man can conceive a more dreadful doom than
for himself to be treated for ever just as he deserves to be. But
(2.) this is the wages of sin, because, like the pay of the soldier, it
is just what was threatened. Ezekiel 18:4, "The soul that sinneth, it
shall die." God will not inflict anything more than was threatened, and
therefore it is just.
Is death. This stands opposed here to eternal life, and proves that
one is just as enduring as the other.
But the gift of God. Not the wages of man; not that which is due to
him; but the mere gift and mercy of God. The apostle is careful to
distinguish, and to specify that this is not what man deserves, but that
which is gratuitously conferred on him. See Barnes "Romans 6:15".
Eternal life. The same words which in Romans 6:22 are rendered
"everlasting life." The phrase is opposed to death; and proves
incontestably that means eternal death. We may remark, therefore,
(1.) that the one will be as long as the other.
(2.) As there is no doubt about the duration of life, so there can be
none about the duration of death. The one will be rich, blessed,
everlasting; the other sad, gloomy, lingering, awful, eternal.
(3.) If the sinner is lost, he will deserve to die. He will have his
reward, He will suffer only what shall be the just due of sin. He will
not be a martyr in the cause of injured innocence. He will not have
the compassion of the universe in his favour. He will have no one to take
his part against God. He will suffer just as much, and just as long, as
he ought to suffer. He will suffer as the culprit pines in the
dungeon, or as the murderer dies on the gibbet, because this is
the proper reward of sin.
(4.) They who are saved will be raised to heaven, not because they
merit it, but by the rich and sovereign grace of God. All their
salvation will be ascribed to him; and they will celebrate his mercy
and grace for ever.
(5.) It becomes us, therefore, to flee from the wrath to come. No man is
so foolish and so wicked as he who is willing to reap the proper wages
of sin. None so blessed as he who has part in the mercy of God, and who
lays hold on eternal life.
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