Romans Chapter Six
The character of this new life, into which the resurrection of Christ has brought us, is presented here in a striking way. Christ had perfectly glorified God in dying; also even in dying was He the Son of the living God. It is not all, therefore, that He could not be holden of it, true as that is because of His Person; His resurrection was also a necessity of the glory of God the Father. All that was in God was compelled to do it by His glory itself (even as Christ had glorified all), His justice. His love, His truth, His power; His glory, in that He could not low death to have the victory over the One who was faithful; His relationship as Father, who ought not, could not, leave His Son in bondage to the fruit of sin and to the power of the enemy. It was due to Christ on the part of God, due to His own glory as God and Father, necessary also, in order to shew the reflex of His own glory, to manifest it according to His counsels, and that in man. Christ was raised from the dead by the glory of the Father. All that the Father is came into it, engaged to give Jesus the triumph of resurrection, of victory over death, and to give resurrection the brightness of His own glory. Having entered, as the fruit of the operation of His glory, into this new position, this is the model-the character-of that life in which we live before God.  Without this manifestation in Christ, God, although acting and giving testimonies of His power and of His goodness, remained veiled and hidden. In Christ glorified, the centre of all the counsels of God, we see the glory of the Lord with unveiled face, and every mouth confesses Him Lord to the glory of God the Father.
Our life ought to be the practical reflection of this glory of the Lord in heaven. The power that brings us into association with Him in this place, and still works in us, is shewn at the end of the first chapter of the  . But there it is to introduce our resurrection with Christ. Here it is Christ's own resurrection, the doctrine, or the thing in itself, and its consequences and moral import with regard to the individual living here below, in view of his relationship with God as a responsible man. It is an altogether new life. We are alive unto God through Him.
Identified thus with Him in the likeness of His death, we shall also enter into that of His resurrection. We see here that resurrection is a consequence which he deduces as a fact, not a mystical participation in the thing; knowing this first (as the great foundation of everything), that our old man-that in us which pleads for sin as the fruit of the perfect grace of God-is crucified with Christ, in order that the whole body of sin should be destroyed so that we should no more serve sin. He takes the totality and the system of sin in a man, as a body which is nullified by death; its will is judged and no longer masters us.  from sin. Sin can no longer be laid to his charge as a thing that exists in a living and responsible man. Therefore, being thus dead with Christ-professedly by baptism, really by having Him for our life who died-we believe that we shall live with Him; we belong to that other world where He lives in resurrection. The energy of the life in which He lives is our portion: we believe this, knowing that Christ, being raised from among the dead, dieth no more. His victory over death is complete and final; death has no more dominion over Him. Therefore it is that we are sure of resurrection, namely, on account of this complete victory over death, into which He entered for us in grace. By faith we have entered into it with Him, having our part in it according to His therein. It is the power of the life of love that brought Him there. Dying, He died unto sin. He went down even to death rather than fail in maintaining the glory of God. Until death, and even in death, He had to do with sin, though there were none in Him, and with temptation; but there He has done with all for ever. We die unto sin by participating in His death. The consequence-by the glory of the Father-is resurrection. Now, therefore, "in that he died, he died unto sin once for all; in that he liveth, he liveth unto God."
Thus He has nothing more to do with sin. He lives, only perfectly, without reference in His life to anything else, unto God. In that He lives, His life is in relationship to God only.  We also then ought to reckon-for it is by faith-that we are dead to sin and alive to God, having no other object of life than God, in Christ Jesus. I ought to consider myself dead, I have a right to do so, because Christ has died for me; and being alive now for ever unto God, I ought to consider myself as come out, by the life which I live through Him, from the sin to which I died. For this is the Christ I know; not a Christ living on the earth in connection with me according to the nature in which I live here below. In that nature I am proved to be a sinner, and incapable of true relationship with Him. He has died for me as living of that life, and entered, through resurrection, into a new state of life outside the former. It is there that as a believer I know Him. I have part in death, and in life through Him who is risen. I have righteousness by faith, but righteousness as having part with Christ dead and raised again, as being therefore by faith dead unto sin.
And this is the essential difference of this part of the epistle. It is not that Christ has shed His blood for our sins, but that we have died with Him. There is an end for faith to our state and standing in flesh. The Christ who is become our life did die, and, as alive through Him, what He has done is mine; and I have to say I died. I reckon myself dead.  The apostle deduces the evident consequence: "Let not sin, therefore, reign in your mortal body." Do not yield your members as instruments to the sin to which you are dead by Christ; but as alive, as awakened up from amongst the dead, yield your members as instruments of righteousness to God unto whom you live. The body is now the mere instrument of divine life; and we are free to use it for God as such. For in fact sin shall not have dominion over us, because we are not under the law but under grace. Here it is not the principle but the power that is spoken of. In principle we are dead to sin, according to faith; in practice it has no power over us. Observe that the source of practical power to conquer sin is not in the law, but in grace.
Now it is true that, not being under the law, the rule under which we are placed is not that of imputation but of non-imputation. Is this a reason why we should sin? No! there is a reality in these things. We are slaves to that which we obey. Sin leads to death; obedience to practical righteousness. We are upon the wider principle of a new nature and grace; not the application of an external rule to a nature which was not, and could not be subject to it. And, in truth, having been in the former case, the disciples in Rome had given proof of the justice of the apostle's argument by walking in the truth. Set free from the slavery of sin, they had become (to use human language) the slaves of righteousness, and this did not end in itself; practical righteousness developed itself by the setting apart of the whole being for God with ever-growing intelligence. They were obedient in such-and-such things; but the fruit was sanctification, a spiritual capacity, in that they were separated from evil, unto a deeper knowledge of God.  Sin produced no fruit, it ended in death; but set free from sin and become servants to God-the true righteousness of obedience, like that of Christ Himself-they had their fruit already in holiness, and the end should be eternal life. For the wages of sin was death, the gift of God was eternal life through Jesus Christ our Lord. Now this life was living unto God, and this is not sin; nevertheless it is grace. Here the apostle, whose subject is judicial righteousness before God, approximates to John, and connects his doctrine with that of the First Epistle of John, who there, on the other hand, enters upon the doctrine of propitiation and acceptance when speaking of the impartation of life. The appeal is very beautiful to a man in true liberty-the liberty of grace, being dead to sin. He is set wholly free by death. To whom is he now going to yield himself? For now he is free; is he going to give himself up to sin? It is a noble appeal. 
 Indeed Father, Son, and Holy Ghost were all engaged in the resurrection of Christ. He raised the temple of His body in three days, was quickened by the Spirit, and raised by the glory of the Father.
 To which we may add in full effect the end of the third. Details are found elsewhere.
 The word is "justified." And here we see distinctly the important difference between sin and sins: you cannot charge a dead man with sin. He has no perverse will, no evil lusts. He may have committed many sins while alive, he may or may not be justified from them. But you cannot accuse him of sin. And, as we have seen, from chapter 5:12, we are treating of sin-of man's state-not of sins.
 This is a wonderful expression. As to faithfulness His life was spent for God, He lived to God. But now His life knows nothing but God.
 Note here, the Epistle to the Romans does not go on to say we are risen with Christ. That leads on necessarily to union, and is Ephesian ground. Only we must remark that death and resurrection never go on to the heavenly state; they are the subjective experimental state. In Ephesians, when dead in sins, we are taken, quickened, and put into Christ, as Christ was raised and put into glory above the heavens: simply God's work. Here it is individual: we are alive in Him. We shall have part in His resurrection, walking in newness of life. It is personal and practical: man, as we have seen, alive on earth.
 Compare Exodus 33:13.
 It is not, note, an appeal to sinners as sometimes used, but to those already set free.
── John Darby《Synopsis of Romans》
Believers must die to sin, and live to God. (1,2) This is urged by their Christian baptism and union with Christ. (3-10) They are made alive to God. (11-15) And are freed from the dominion of sin. (16-20) The end of sin is death, and of holiness everlasting life. (21-23)
Commentary on Romans 6:1,2
(Read Romans 6:1,2)
The apostle is very full in pressing the necessity of holiness. He does not explain away the free grace of the gospel, but he shows that connexion between justification and holiness are inseparable. Let the thought be abhorred, of continuing in sin that grace may abound. True believers are dead to sin, therefore they ought not to follow it. No man can at the same time be both dead and alive. He is a fool who, desiring to be dead unto sin, thinks he may live in it.
Commentary on Romans 6:3-10
(Read Romans 6:3-10)
Baptism teaches the necessity of dying to sin, and being as it were buried from all ungodly and unholy pursuits, and of rising to walk with God in newness of life. Unholy professors may have had the outward sign of a death unto sin, and a new birth unto righteousness, but they never passed from the family of Satan to that of God. The corrupt nature, called the old man, because derived from our first father Adam, is crucified with Christ, in every true believer, by the grace derived from the cross. It is weakened and in a dying state, though it yet struggles for life, and even for victory. But the whole body of sin, whatever is not according to the holy law of God, must be done away, so that the believer may no more be the slave of sin, but live to God, and find happiness in his service.
Commentary on Romans 6:11-15
(Read Romans 6:11-15)
The strongest motives against sin, and to enforce holiness, are here stated. Being made free from the reign of sin, alive unto God, and having the prospect of eternal life, it becomes believers to be greatly concerned to advance thereto. But, as unholy lusts are not quite rooted out in this life, it must be the care of the Christian to resist their motions, earnestly striving, that, through Divine grace, they may not prevail in this mortal state. Let the thought that this state will soon be at an end, encourage the true Christian, as to the motions of lusts, which so often perplex and distress him. Let us present all our powers to God, as weapons or tools ready for the warfare, and work of righteousness, in his service. There is strength in the covenant of grace for us. Sin shall not have dominion. God's promises to us are more powerful and effectual for mortifying sin, than our promises to God. Sin may struggle in a real believer, and create him a great deal of trouble, but it shall not have dominion; it may vex him, but it shall not rule over him. Shall any take occasion from this encouraging doctrine to allow themselves in the practice of any sin? Far be such abominable thoughts, so contrary to the perfections of God, and the design of his gospel, so opposed to being under grace. What can be a stronger motive against sin than the love of Christ? Shall we sin against so much goodness, and such love?
Commentary on Romans 6:16-20
(Read Romans 6:16-20)
Every man is the servant of the master to whose commands he yields himself; whether it be the sinful dispositions of his heart, in actions which lead to death, or the new and spiritual obedience implanted by regeneration. The apostle rejoiced now they obeyed from the heart the gospel, into which they were delivered as into a mould. As the same metal becomes a new vessel, when melted and recast in another mould, so the believer has become a new creature. And there is great difference in the liberty of mind and spirit, so opposite to the state of slavery, which the true Christian has in the service of his rightful Lord, whom he is enabled to consider as his Father, and himself as his son and heir, by the adoption of grace. The dominion of sin consists in being willingly slaves thereto, not in being harassed by it as a hated power, struggling for victory. Those who now are the servants of God, once were the slaves of sin.
Commentary on Romans 6:21-23
(Read Romans 6:21-23)
The pleasure and profit of sin do not deserve to be called fruit. Sinners are but ploughing iniquity, sowing vanity, and reaping the same. Shame came into the world with sin, and is still the certain effect of it. The end of sin is death. Though the way may seem pleasant and inviting, yet it will be bitterness in the latter end. From this condemnation the believer is set at liberty, when made free from sin. If the fruit is unto holiness, if there is an active principle of true and growing grace, the end will be everlasting life; a very happy end! Though the way is up-hill, though it is narrow, thorny, and beset, yet everlasting life at the end of it is sure. The gift of God is eternal life. And this gift is through Jesus Christ our Lord. Christ purchased it, prepared it, prepares us for it, preserves us to it; he is the All in all in our salvation.
── Matthew Henry《Concise Commentary on Romans》
 What shall we say then? Shall we continue in sin, that grace may abound?
The apostle here sets himself more fully to vindicate his doctrine from the consequence above suggested, Romans 3:7,8. He had then only in strong terms denied and renounced it: here he removes the very foundation thereof.
 God forbid. How shall we, that are dead to sin, live any longer therein?
Dead to sin — Freed both from the guilt and from the power of it.
 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?
As many as have been baptized into Jesus Christ have been baptized into his death — In baptism we, through faith, are ingrafted into Christ; and we draw new spiritual life from this new root, through his Spirit, who fashions us like unto him, and particularly with regard to his death and resurrection.
 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.
We are buried with him — Alluding to the ancient manner of baptizing by immersion.
That as Christ was raised from the dead by the glory — Glorious power. Of the Father, so we also, by the same power, should rise again; and as he lives a new life in heaven, so we should walk in newness of life. This, says the apostle, our very baptism represents to us.
 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:
For — Surely these two must go together; so that if we are indeed made conformable to his death, we shall also know the power of his resurrection.
 Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.
Our old man — Coeval with our being, and as old as the fall; our evil nature; a strong and beautiful expression for that entire depravity and corruption which by nature spreads itself over the whole man, leaving no part uninfected. This in a believer is crucified with Christ, mortified, gradually killed, by virtue of our union with him.
That the body of sin — All evil tempers, words, and actions, which are the "members" of the "old man," Colossians 3:5, might be destroyed.
 For he that is dead is freed from sin.
For he that is dead — With Christ. Is freed from the guilt of past, and from the power of present, sin, as dead men from the commands of their former masters.
 Now if we be dead with Christ, we believe that we shall also live with him:
Dead with Christ — Conformed to his death, by dying to sin.
 For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.
He died to sin — To atone for and abolish it.
He liveth unto God — A glorious eternal life, such as we shall live also.
 Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.
Let not sin reign even in your mortal body — It must be subject to death, but it need not be subject to sin.
 Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.
Neither present your members to sin — To corrupt nature, a mere tyrant.
But to God — Your lawful King.
 For sin shall not have dominion over you: for ye are not under the law, but under grace.
Sin shall not have dominion over you — It has neither right nor power.
For ye are not under the law — A dispensation of terror and bondage, which only shows sin, without enabling you to conquer it.
But under grace — Under the merciful dispensation of the gospel, which brings complete victory over it to every one who is under the powerful influences of the Spirit of Christ.
 But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.
The form of doctrine into which ye have been delivered — Literally it is, The mould into which ye have been delivered; which, as it contains a beautiful allusion, conveys also a very instructive admonition; intimating that our minds, all pliant and ductile, should be conformed to the gospel precepts, as liquid metal, take the figure of the mould into which they are cast.
 Being then made free from sin, ye became the servants of righteousness.
Being then set free from sin — We may see the apostles method thus far at one view: - Chap. Ver. 1. Bondage to sin Romans 3:9 2. The knowledge of sin by the law; a sense of God's wrath; inward death Romans 3:20 3. The revelation of the righteousness of God in Christ through the gospel Romans 3:21 4. The centre of all, faith, embracing that righteousness Romans 3:22 5. Justification, whereby God forgives all past sin, and freely accepts the sinner Romans 3:24 6. The gift of the Holy Ghost; a sense of Romans 5:5, God's love new inward life Romans 6:4 7. The free service of righteousness Romans 6:12
 I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.
I speak after the manner of men — Thus it is necessary that the scripture should let itself down to the language of men.
Because of the weakness of your flesh — Slowness of understanding flows from the weakness of the flesh, that is, of human nature.
As ye have presented your members servants to uncleanness and iniquity unto iniquity, so now present your members servants of righteousness unto holiness — Iniquity (whereof uncleanness is an eminent part) is here opposed to righteousness; and unto iniquity is the opposite of unto holiness. Righteousness here is a conformity to the divine will; holiness, to the whole divine nature. Observe, they who are servants of righteousness go on to holiness; but they who are servants to iniquity get no farther. Righteousness is service, because we live according to the will of another; but liberty, because of our inclination to it, and delight in it.
 For when ye were the servants of sin, ye were free from righteousness.
When ye were the servants of sin, ye were free from righteousness — In all reason, therefore, ye ought now to be free from unrighteousness; to be as uniform and zealous in serving God as ye were in serving the devil.
 What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death.
Those things — He speaks of them as afar off.
 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.
Death — Temporal, spiritual, and eternal.
Is the due wages of sin; but eternal life is the gift of God — The difference is remarkable. Evil works merit the reward they receive: good works do not. The former demand wages: the latter accept a free gift.
── John Wesley《Explanatory Notes on Romans》
How can sin be rendered powerless, as Paul says in Romans 6:6? Consider the effect of gravity on a book. Gravity would cause an unsupported book to fall, but gravity can be rendered “powerless” against the book by simply placing a table under it. As long as the table is under the book, gravity cannot cause it to fall. Of course gravity has not really lost its power nor is it no longer present. It is just that the table is “stronger” than gravity’s effect on the book.
For the Christian, the Holy Spirit is like that table and our sin nature is like gravity’s pull. As long as we allow the Holy Spirit to hold us up, which places our dependence on his power to give us victory over sin, our sinful impulses have no power to pull us down.
A little girl was learning to ride a bicycle. She did quite well until it was time to stop. The only way she could ever stop was by running into sidewalk. The problem was that although she knew that the bike had a coaster brake, she wasn’t using it.
The question implied in Romans 6:12~14 is: What good is it to be set free from sin by Jesus Christ and have every opportunity of walking in holiness and righteousness if—at the moment of choice—we ignore these things and go right on letting sin rule us!
Paul was born, there had been a Roman law stating that no freeborn man could be
enslaved. Therefore, a man could literally sell himself into slavery, collect
the proceeds, then have a friend come and attest to his status as freeborn man,
and he would have to be released at once. This caused havoc with the Roman
economy, which was well oiled by its slave labor. Therefore, just before Paul’s
day, a new law was enacted whereby any man who sold himself into slavery could
no longer claim free status later. The law could no longer help him. It was
therefore clear to Paul’s readers in
Chapter 6. Two Kinds of Slaves
Not under Law
But under Grace
I. Union with Christ
II. Slaves to Sin
III. Slaves to Righteousness
── Chih-Hsin Chang《An Outline of The New Testament》
Chapter Six general Review
OBJECTIVES IN STUDYING THIS CHAPTER
1) To understand what takes place in baptism
2) To appreciate the freedom from sin which we may now enjoy in Christ
In chapter five, Paul made the statement "where sin abounded, grace
abounded much more" (5:20). Aware that some readers might misconstrue
what he said, Paul quickly points out that grace is no excuse to sin
since through grace they have died to sin (1-2). To emphasize this, he
reminds them of their baptism into Christ, in which they experienced a
burial into the death of Christ and rose to walk in newness of life,
having died to sin (3-7). Dead to sin, they are now free to live as
instruments of righteousness for God (8-14).
Another reason not to continue in sin is explained in terms of
servitude. We become slaves to that which we obey, either sin or God
(15-16). But Paul is grateful that the Romans had begun to obey God
and were free to become His servants (17-18). How important it is that
they continue to do so is to be seen in the outcome of serving sin
contrasted to serving God. Serving sin earns death, but in serving God
one receives the gift of eternal life in Christ Jesus (19-23)!
I. WE ARE DEAD TO SIN! (1-14)
A. THROUGH BAPTISM WE DIED TO SIN (1-7)
1. Shall we sin, that grace may abound? No, we died to sin! (1-2)
2. In baptism we were buried into Christ's death (3
3. We should walk in newness of life, having been united together
in the likeness of His death, crucified with Him, no longer
slaves of sin, but freed from sin (4b-7)
B. DEAD TO SIN, ALIVE TO GOD (8-14)
1. Having died with Christ, we may live with Him over Whom death
has no dominion (8-10)
2. Alive to God, we should not let sin reign in our bodies
3. But rather present our bodies as instruments of righteousness,
for we are under grace (13-14)
II. WE SHOULD BE SLAVES TO GOD! (15-23)
A. WE BECOME SLAVES TO WHOM WE OBEY (15-18)
1. Either of sin to death, or of obedience to righteousness
2. Through obedience to God's Word, those who were slaves of sin
become slaves of righteousness (17-18)
B. THE MOTIVATION FOR SERVING GOD (19-23)
1. Serving righteousness produces holiness (19)
2. Serving sin produces death (20-21)
3. Serving God produces the fruit of holiness, and in the end,
eternal life (22)
4. The wages of sin is death, but God gives the gift of eternal
life in Christ Jesus our Lord (23)
WORDS TO PONDER
baptism - from the Greek word "baptizo" meaning to "immerse", it most
commonly in the New Testament refers to the burial in water
in the name of Jesus for the remission of our sins
sanctification - the process of "sanctifying" or "setting apart for a
devoted purpose"; in the New Testament it begins with
baptism and continues on as we grow in Christ
REVIEW QUESTIONS FOR THE CHAPTER
1) List the main points of this chapter
- We Are Dead To Sin! (1-14)
- We Should Be Slaves To God! (15-23)
2) Why are Christians not to continue in sin? (2)
- Because we died to sin
3) What happens when one is baptized into Christ? (3-7)
- They are baptized into His death, being buried with Him and united
with Him in the likeness of His death, where the old man is
crucified with Him and the body of sin is done away, making it
possible to be freed from sin and to rise to walk in newness of
4) How should we present the members of our bodies? (13)
- As instruments of righteousness to God
5) Why does sin no longer have dominion over the Christian? (14)
- Because the Christian is not "under law", but "under grace"
6) What was necessary to become free from sin? (17-18)
- To obey the doctrine of God from the heart
7) What is the result of presenting your members as slaves to right-
- Holiness, or sanctification
8) What three steps are described that eventually lead to eternal life?
- 1) Being set free from sin 2) Becoming slaves to God 3) Bearing
the fruit of holiness
9) What is the just payment for sin? But what does God give us in
- Death. Eternal life.
Shall We Continue In Sin? (6:1-23)
1. In Romans, Paul addresses the problem of sin...
a. In the first two and a half chapters, he demonstrates that all
have sinned - cf. Ro 3:23
b. In the next two and a half chapters, he declares how we can be
justified through faith in Jesus Christ - cf. Ro 5:1-2
c. He concludes that where sin abounded, grace abounded much more
- Ro 5:20-21
2. Paul then anticipates an erroneous inference...
a. "Let's continue in sin, that grace may abound!" - Ro 6:1
a. A conclusion that is repulsive to him - Ro 6:
3. Today, many Christians may live in reference to sin as though they
had the same idea...
a. Living as though there is no need to be diligent in overcoming sin
b. Perhaps reasoning, "If I sin, I can simply confess and God will
-- I.e., continue in sin that grace may abound!
4. Yet a careful study of the sixth chapter reveals why such a thought
a. Paul provides four reasons why we should not continue in sin
b. When understood, they will prompt us to say with Paul: "Certainly
[Shall we continue in sin...?]
I. NO! WE DIED TO SIN! (2)
A. WE WERE CRUCIFIED WITH CHRIST IN BAPTISM (3-4)
1. Baptism is a burial into the death of Christ
2. Baptism is where we were crucified with Christ - cf. Ro 6:6
3. Thus baptism (not repentance) is where we die to sin
-- Having been crucified with Christ should impact how we live
- cf. Ga 2:20
B. WE CAN NOW WALK IN NEWNESS OF LIFE (4-5)
1. Just as Christ rose from the grave, so we rise from baptism to
walk in newness of life
2. We are now a new creation in Christ - cf. 2 Co 5:17
C. WE ARE NO LONGER SLAVES OF SIN (6-7)
1. The very purpose of dying to sin in baptism, to be free from
2. A point Paul will expound upon later
D. WE CAN NOW LIVE WITH CHRIST (8-10)
1. Christ now lives with God in newness of life
2. Because we died with Christ, so can we! - cf. Ep 2:4-6
[The idea of being alive in Christ leads to Paul's second major point in
response to the question "Shall we continue in sin?"...]
II. NO! WE ARE ALIVE TO GOD! (11)
A. SIN DOES NOT HAVE TO REIGN IN US (12)
1. We who were dead in sin can now choose not let it reign in us!
2. We are no longer debtors to sin - cf. Ro 8:12-13
B. OUR BODIES CAN NOW BE INSTRUMENTS OF RIGHTEOUSNESS (13)
1. We can present ourselves to God...
a. As alive from the dead
b. As instruments of righteousness to Him
2. I.e., we can now glorify Him even with our bodies - cf. 1 Co
C. GOD'S GRACE FREES US FROM SIN'S DOMINION (14)
1. Sin no longer needs to be our master
2. In Christ, we have been set free! - cf. Ro 8:1-2
[This freedom is not license to sin. On the contrary, consider Paul's
third point in response to the question "Shall we continue in sin?"...]
III. NO! WE ARE TO BE SLAVES OF RIGHTEOUSNESS! (19)
A. WE ARE SLAVES TO WHATEVER WE OBEY (15-16)
1. Grace is no excuse to sin
2. We are either slaves of sin, or slaves of righteousness
3. If we continue in sin, we once again become slaves of sin!
- cf. Jn 8:34
4. For Christians to continue in sin makes things worse - cf. 2 Pe
B. WE BECAME SLAVES OF RIGHTEOUSNESS (17-18)
1. We were slaves of sin
2. But when we obeyed from the heart the doctrine (i.e., the
gospel which commands baptism), we were set free from sin
a. Not just sin's condemnation - cf. Ac 2:38; 22:16; Ro 8:1-2
b. But also sin's dominion - cf. Ro 8:12-13
3. We were set free from sin so we could become slaves of
C. WE ARE TO SERVE RIGHTEOUSNESS LIKE WE ONCE SERVED SIN (19)
1. We previously offered our bodies as slaves of sin
2. So now offer our bodies as slaves of righteousness for the
purpose of producing holiness - cf. 1 Pe 1:14-16
[Finally, we note Paul's concluding point in response to the question
"Shall we continue in sin?"...]
IV. NO! THE WAGES OF SIN IS DEATH! (23)
A. THE FRUIT OF SLAVERY TO SIN IS DEATH (20-21)
1. The end of those enslaved to sin is "death"
2. Such "death" is separation from God
a. Living in sin separates us from God now - cf. Isa 59:1-2
b. Dying in sin will separate us from for eternity - cf. Re
B. THE GRACE OF GOD OFFERS ETERNAL LIFE (22-23)
1. By His grace we have been set free from sin, via baptism! - Ro
6:2-14; cf. Ti 3:4-7
2. By His grace we can now be slaves to God, through continued
obedience! - Ro 6:15-19
3. By His grace we can bear the fruit of holiness, which in turn
leads to eternal life! - Ro 6:22; cf. 2:4-11
1. Shall we continue in sin?
a. If we understand what Paul has written in this chapter...
b. ...then we will cry out with him: "Certainly not!" (NKJV) - Ro
2. Paul's strong response has been variously translated...
a. "It is not to be thought of!" (Knox)
b. "Not at all!" (Williams)
c. "That be far from us!" (Conybeare)
d. "Of course not!" (Phillips)
e. "May it never be!" (NASB)
f. "Far be it!" (
g. "Never!" (Moffatt)
h. "By no means!" (Goodspeed, NRSV)
i. "Certainly not!" (
, NKJV) NEB
j. "Heaven forbid!" (TCNT)
k. "God forbid!" (KJV, ASV)
-- May we develop the same response to taking sin lightly!
Have you been set free from sin...? Have you become enslaved to sin
once again...? Let the grace of God deliver you from the guilt and
power of sin by responding to the gospel of Jesus Christ!
God's Gift Of Eternal Life (6:22-23)
1. An familiar verse is that found at the end of Romans six...
"For the wages of sin is death, but the gift of God is eternal life
in Christ Jesus our Lord." (Ro 6:23)
2. This passage is often used to suggest that eternal life is...
a. A gift given when one becomes a Christian
b. A gift requiring no effort on the part of the recipient(s)
3. It is true that elsewhere we learn that....
a. Eternal life is described as a "present possession", enjoyed now
by the Christian - 1 Jn 5:13
1) Referring to a relationship made possible by knowing God and
Jesus - cf. Jn 17:2-3
2) A feature of that which Jesus describes as the "abundant life"
- cf. Jn 10:10
b. Salvation is not merited or earned - cf. Ti 3:4-7
1) Even though it does require obedience - He 5:9
2) The gospel contains that which must be obeyed - cf. 2 Th 1:8;
1 Pe 4:17
4. But in the context of Romans six, the gift of eternal life as
described by Paul...
a. Is not a present possession, but something received at the end of
life! - cf. Ro 6:22
b. Is received not without effort, but as the result of a holy life!
- cf. Ro 6:22
[As we carefully consider verse 22 along with the rest of the chapter,
note first that eternal life is...]
I. GIVEN TO THOSE WHO HAVE BEEN SET FREE FROM SIN
A. BY DYING TO SIN...
-- Paul begins chapter six by revealing:
1. One who dies to sin should no longer live in sin - Ro 6:1-2
2. He who has died has been freed from sin - Ro 6:7
B. IN BAPTISM...
-- He then explains how and when one dies to sin:
1. Where we are baptized into His death - Ro 6:3-4
2. Where we are united together in the likeness of His death - Ro
3. Where our old man was crucified with Him - Ro 6:6
a. That the body of sin might be done away with
b. That the we should no longer be slaves of sin
[Those who have died to sin in baptism have been set free from sin. But
now note that according to verse 22 eternal life is...]
II. GIVEN TO THOSE WHO HAVE BECOME SLAVES OF GOD
A. NO LONGER SLAVES OF SIN...
-- Consider what Paul wrote:
1. We have died to sin - Ro 6:1-2
2. We now live with Christ - Ro 6:8-11
3. We are not to let sin reign and have dominion over us - Ro 6:
B. NOW SLAVES OF RIGHTEOUSNESS...
-- Consider what is now the duty of Christians:
1. We are to present ourselves to God as alive from the dead - Ro
2. We are to present our members as instruments of righteousness
to God - Ro 6:13
3. We have become slaves of righteousness through obedience - Ro
[As slaves of God, we are now to be obedient slaves of righteousness.
From verse 22 we learn that eternal life will therefore be...]
III. GIVEN TO THOSE WHO HAVE THE FRUIT OF HOLINESS
A. WHO WERE ONCE SLAVES OF SIN...
-- They were slaves of sin:
1. When they presented their members as slaves of uncleanness and
lawlessness - Ro 6:19
2. When they were free in regard to righteousness - Ro 6:20
3. When they produced shameful fruit leading to death - Ro 6:21
B. WHO ARE NOW SLAVES OF RIGHTEOUSNESS...
-- They are now slaves of righteousness:
1. For the purpose of holiness - Ro 6:
2. For the fruit leading to holiness - Ro 6:22
[Finally, from verse 22 we learn that for those who have the fruit of
holiness, eternal life is...]
IV. GIVEN AT THE END OF LIFE
A. AT THE END...
-- Eternal life is given to those:
1. Having died to sin - Ro 6:
2. Having become slaves to God - Ro 6:22b,12-18
3. Having had the fruit of holiness - Ro 6:
B. ETERNAL LIFE...
-- Some observations concerning that which comes at the end:
1. Some translations say "everlasting life" (KJV, NKJV), but it is
the same expression translated "eternal life" in verse 23
2. Here Paul speaks of our "future hope", given at the Judgment:
a. Of which Jesus often spoke - Mt 25:46; Mk 10:29-30
b. As Paul did elsewhere - Ro 2:4-7; Ti 1:2; 3:7
c. Pertaining to that life with God we enter into in the age to
come - cf. Re 21:3-7
1. From our study of the context of Ro 6:22-23, we have seen that
eternal life is...
a. Given to those who have been set free from sin
b. Given to those who have become slaves to God
c. Given to those who have the fruit of holiness
d. Given at the end of life
2. If so, then how is eternal life called a "gift" (or "free gift")...?
a. Because it requires the kindness, love, mercy and grace of God
- cf. Ti 3:4-7
b. Despite our obedience, we have not earned or merited this gift of
3. Do we desire to receive "God's Gift Of Eternal Life"? Then one must
a. Have I been set free from sin by dying to sin in baptism?
b. Have I become a slave to God, presenting myself as a servant of
c. Am I bearing the fruit of holiness in my life?
Let Jesus be your author (source) of eternal life as you humbly obey
Him... - cf. He 5:9; Mk 16:15-16
Two Kinds of Slaves
Not under Law
But under Grace
1. The Depiction of Baptism
2. Crucified with the Lord
3. Live with the Lord
II.Slaves to Sin
1. Offer to Sin
2. Instruments of Wickedness
3. Result in Death
III. Slaves to Righteousness
1. Offer to God
2. Instruments of Righteousness
3. Result in Eternal Life
－－ Chih-Hsin Chang《An Outline of The New Testament》