1 What shall we say then? Shall we continue in sin, that grace may abound?
Since sin is offset by grace, and grace is now freely available to all, why not continue in sin? This chapter expounds the situation of a person who has accepted the gift of God yet continues to yield his members unto iniquity. The resolution is definite: “Being made free from sin and become servants to God, you must show fruit unto holiness to receive the promise of everlasting life” (Rom 6:22). Sin may not reign in our bodies (Rom 6:12), for the wages of sin is death (Rom 6:23). God’s grace is wonderful, all-powerful, fully effective, longsuffering and merciful, but those who presume that grace will always cover the sin they continue to commit daily, have done despite unto the Spirit of grace (Heb 10:29) and have aligned themselves with the children of Israel, who tempted God by forcing Him to act graciously even while they were complaining and rebelling against Him. In the end, these were excluded from entering the promised land and their bodies were scattered in the wilderness (Heb 3:8-13). Sin is incompatible with the Christian baptized into Jesus Christ.
This picture does not agree with the prominent teaching of many Protestant preachers that God’s Grace is “unmerited and irresistible.” There is, perhaps, no doctrine that clashes so spectacularly with the unfailingly, universal witness of the Scriptures. Always and without exception, Man has the ability to refuse God’s grace. Always and without exception, God’s grace comes upon men that have shown themselves worthy to receive it. True, no man judicially merits God’s grace, but only those who demonstrate a reverence and desire for God will receive it. In the final analysis, that is what God is looking for, a humble, contrite heart that trembles at His Word (Is 66:2). His eyes are constantly searching the earth, seeking to show Himself strong on behalf of those with a heart bent toward Him (2Chr 16:9).
2 God forbid. How shall we, that are dead to sin, live any longer therein?
Being dead to sin figuratively describes the proper attitude of a person who has been made righteous by the blood of Christ. Let not sin therefore reign in your mortal body (Rom 6:12), mortify (put to death) all bodily lusts (Col 3:5). Dead to sin. Imagine the Devil trying to tempt a dead man to sin! Crucify the flesh with its affections and lusts (Gal 5:24), suffer with Christ in order to live unto God in the flesh (1Pet 4:1-2), put off the old man with his deeds (Col 3:9). If Christ be in you, consider your body to be dead so that sin does not overpower you (Rom 8:10; Col 3:3). The next verses expand on the figure of the Christian reckoning himself to be dead to the world and sin, but alive unto God (Rom 6:11). There is no stronger, more vivid language in the Scriptures than this picture of death and life, of crucifying the old man, of putting to death those bodily members that offend, of being dead with Christ. It depicts a bitter, continuing spiritual battle that the fearful and cowardly will not overcome (Rev 22:7-8).
It is important to recognize that being dead to sin and being dead by sin express two very different conditions. The first describes the Christian’s attitude toward sin and the second describes the condition of a person overcome by sin. Every man dies spiritually when he sins; he is dead (Rom 7:9). Those who accept the gift of Christ are born again (John 3:7), they are alive from the dead (Rom 6:13). These two phrases, the one a figurative expression and the other a spiritual term, are seen together in Romans 8:13. The same figurative expression is used in the next chapter, but with a different object, Ye also are become dead to the Law (Rom 7:4).
3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? 4 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. 5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:
Many Scriptures describe baptism as a cleansing from sin, but here Paul views it as an identification with Christ, a sober pledge of allegiance even, in which the new believer formally and publicly submits himself to the Lordship of Jesus Christ. Being baptized into Jesus Christ means to share in His suffering and death, which brings up the key point. We must be planted together with Him in the likeness of His death in order to be raised up in the likeness of His resurrection!
Baptism is an all or nothing choice. One cannot be baptized into certain parts of the Christian faith but reserve some areas for self or other religions. Baptism unto Christ is baptism unto death (1Cor 15:29). Not physical or spiritual death in this case, but death to sin, self and the world (see my note at Mat 16:24). Sin cannot reign in the life of a person who has been baptized unto death with Christ. Baptism is an outward sign that a person has left his old life behind and entered into new life with Christ and that agrees with a wide range of figures: the old man and the new man (Col 3:10; Eph 4:24), being born again (John 3:3; 1John 5:1; 1Pet 1:23), made a new creature (2Cor 5:17), passed from death unto life (John 5:24), translated from the power of darkness unto the Kingdom of light (Col 1:13), etc.
Baptism as an identification with, and participation in, the sufferings of Christ can also be seen in passages such as Mat 20:22-23; Php 3:10; 1Pet 4:1-2. Baptism is both a funeral and a birthday; a soul has passed from death unto life (1John 3:14). The funeral is in stark view: baptized into His death…buried with Him…planted together in the likeness of His death…crucified with Him. The newly baptized Christian must continue in this present evil world, he goes on his life, still surrounded by the same physical things he experienced before. Inwardly however, he is a new creature and all things take on new meaning and purpose (2Cor 5:17).
Planted together. The Greek word is found only here in the NT, but see the Septuagint in Amos 9:13; Zech 11:2. Some versions translate, “united with Him,” in deriving the metaphorical meaning that is apparently intended here. For if we associate ourselves with Christ in death to self and the old man, we shall most certainly be found worthy to be associated with Him in rising again (Rom 8:11). Planting seeds is a beautiful analogy of the resurrection of the body and is found on two other key occasions. Jesus said, Except a corn of wheat fall into the ground and die, it abideth alone (John 12:24). The amazing birth of plants, flowering bushes and majestic trees from the death of one tiny seed wonderfully parallels the resurrection of the body. Later in 1Cor 15:35-38, the Apostle makes that very comparison.
The likeness of His death. Which, perhaps, draws upon Psalms 17:15 (see also Rom 8:17). Most Christians will never come close to experiencing the same sufferings as Christ, but the more important correlation is to be like Christ in the manner He approached death, completely obedient and submissive to the Father’s will. If we have been planted together in the likeness of His death. It is a strong, serious picture, but the result is even stronger and very encouraging! We shall be also in the likeness of His resurrection. At that moment, full redemption will be complete and we shall be like Him (1John 3:2), forever freed from sin.
To enter into the arguments concerning the “correct” mode of baptism would serve to detract from the beautiful message here. Suffice to say that the Immersionist will suggest that the word “buried” implies the person is dunked under the water (also Col 2:12). The Sprinklist however, will use verses such as 1Cor 10:2 to defend their viewpoint. See my note on Mat 3:6.
6 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. 7 For he that is dead is freed from sin.
The Christian must consider himself to be dead to sin (v2,11), but how? By crucifying the old man. They that are Christ’s have crucified the flesh with the affections and lusts (Gal 5:24). This is that body of sin, the old man, the flesh – all synonymous terms for the sin-contaminated part of man which constantly wars against the spirit. The old man must die so that the new man can be born. The old man served sin, the new man lives unto holiness (Rom 6:22). These verses portray the death of the old man as a definite, past event, in parallel with the image of baptism. By other Scriptures however, and especially the next chapter of Romans, we see that the old man is continuously tempting the Christian to sin and so it must be put to death death daily (see Rom 8:13; Col 3:5; Gal 5:17; 1Cor 15:31). Perhaps however, the Apostle alludes to the difficulty of putting off the old man (Eph 4:22) by calling it a crucifixion, a long torturous death.
The person who has crucified the old man is dead to sin and freed (dikaioo) from sin (v7). While the meanings are not that different, this Greek word is virtually always translated justified (and a dozen times in Romans alone). The death of the old man and the birth of the new man signifies reconciliation with God, justification, forgiveness of sins, salvation. He is free from sin and death (Rom 6:18; 8:2). Peter wrote similarly, He that hath suffered in the flesh hath ceased from sin (1Pet 4:1). In other words, he that is truly crucifying his flesh has ceased sinning. Elsewhere Paul affirmed, I am crucified with Christ, nevertheless I live (Gal 2:20; 5:24).
8 Now if we be dead with Christ, we believe that we shall also live with him: 9 Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him.
Dead with Christ. This speaks in a figurative sense, for that is the context here (see note Rom 6:2). Dead to sin, his flesh crucified with Christ, the justified Christian rejoices in the two-faceted promise that he shall also live with Him. To live with Christ is first the privilege of reigning with Him in life (Rom 5:17), but even better is the promise that God will one day quicken his mortal body to eternally live with Christ in the heavens (Rom 8:11). Paul repeated this promise to Timothy during the last weeks of his life (2Tim 2:11).
Death has no dominion over the free-from-sin and made righteous saint of God! That is particularly encouraging for the one who sees the end of his life fast approaching, whether by martyrdom or natural causes. The Apostles saw Christ alive from the dead, walking, talking, eating. They, with us, have real reason to believe that God will raise up also all those who are dead with Him. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power (Rev 20:6). The first resurrection is the death of the old man and birth of the new man (2Cor 5:17), and the second death refers to eternal punishment (Rev 20:14).
10 For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. 11 Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.
Christ died once (Heb 9:28), but now lives forevermore unto God (Rev 1:18). Sin and death have no power over Him any longer. Soo too the Christian should “arm himself with the same mind” (1Pet 4:1). We have died unto sin and now are alive unto God. Sin must not have dominion over us (v14). This life is a quickly-passing trial and for those who are faithful, life everlasting awaits. This attitude is the beginning for a life of victory over sin. We, being dead to sins should live unto righteousness (1Pet 2:24).
A dead man cannot sin. So consider your Flesh to be dead (Rom 7:18).
12 Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. 13 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.
The words are strong, Let not sin reign in your mortal body. When sin reigns in you, he controls you. You are enslaved to him, you obey him, you yield your members to unrighteousness. When Christ reigns in you, He controls you. You are enslaved to Him, you obey Him and yield yourself to doing His will.
The body is mortal, meaning it is destined to die. But the real You is more than a mortal body, for you have control over your own body; you yield your members either to doing unrighteousness unto sin, or to doing righteous deeds unto God. The word melos is used often in the Scriptures to refer to parts of the human body (Mat 5:29-30; 1Cor 12:12-27; James 3:5-6), like hands, feet, eyes, tongue, etc. In Romans 7:23, a distinction is made between the mind and the other members of a body.
The members of one’s body can be used for good deeds or for bad. They become instruments (holpon) on one side or the other. The Greek word is often used in contexts of soldiery (see John 18:3; Rom 13:12; 2Cor 10:4). To yield one’s body to either God’s use or to Satan’s use is a figure repeated through verse 19, and also in Romans 12:1 where the same Greek word is used. The body is controlled by the mind, will and emotions, and to these the Apostle appeals: “the Flesh, that old body of sin, wants you to yield your members to work iniquity, but don’t give in to him.”
Alive from the dead. This is the key point of this chapter which links to that great spiritual event of every born-again believer upon passing from death unto life (John 5:24-25). It is the resurrection of the spiritual part of man which was slain by sin (Rom 7:9). “Remember this, that once you were dead in sins, but now the Son has given you new life! (John 6:40). So you must not yield your bodies unto sinfulness, but to His service and will.”
14 For sin shall not have dominion over you: for ye are not under the law, but under grace. 15 What then? shall we sin, because we are not under the law, but under grace? God forbid. 16 Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?
In the New Testament era, seekers of God are no longer obliged to follow the Law of Moses, but to live according to the new law of Grace. These two Covenants are compared and contrasted all through the book of Romans and in this chapter Paul debunks the idea that to be free from the Law is freedom to sin. The Word of God teaches the stipulations of this Covenant of Grace and its precepts, warnings and commandments are not optional! Unfortunately, some have taken a few verses and built a theology of Grace that is opposite to all Law, effectively making obedience unnecessary. In doing so, they ignore many categorical warnings that evil-doers will be judged, that those who disobey will be cast into the Lake of Fire, that only doers of the Word will be justified. It is foolish and irrational to believe that the Bible is true concerning grace and justification in Christ, but not true when it warns against disobedience and selfish living. Either it is wholly true, or we cannot trust it at all.
The Law and Grace are good and necessary (Rom 7:12; 1Tim 1:8), but they must be correctly balanced (Rom 11:6). Living under grace cannot mean living lawlessly (1Cor 9:21), for the Christian is subject to the law of Christ (Gal 6:2). That is plainly seen right here, for “you are a servant of the one you obey.” The false doctrine of “free grace,” and its companion error of “irresistible grace,” are incompatible with the substance and tone of the teachings of Christ and the Apostles. God’s grace is freely offered to all, but Man was designed and created with the ability to reason and choose for himself. Each person has the ability to refuse the gift of grace. God does not force Himself upon men, which is why Paul warns: “You must not allow sin to have dominion over you.” The injunction would be meaningless if grace were irresistible. Again, we are either serving Satan or we are serving Christ. We identify which one is our master by the things that we do.
Some commentators fail to recognize the implications of this comparison of the two covenants, the Law of Moses and the Covenant of Grace. Adam Clarke, for instance says the Mosaic Law “exacts obedience, without giving power to obey; that condemns every transgression and every unholy thought without providing for the extirpation of evil or the pardon of sin” (Clarke). Would our good God impose such a Law? One that is impossible to keep and does not provide a means of pardon? May it never be! The Law of Moses was a good covenant, and did provide a means for man to seek God’s pardon such that he could commune with Him; Paul claimed to be blameless in its righteousness (Php 3:6). Paul is not denigrating the old Law, but showing forth the new Covenant of Grace, that it is authorized to fully pardon the penitent soul and is purposed for obedience unto righteousness. See his full conclusion in Rom 6:22.
17 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. 18 Being then made free from sin, ye became the servants of righteousness.
Every one of us were once the servants (doulos) of sin, but having been made free from sin, we are now slaves (doulos)of righteousness. The words are strong, “You were set free from the bondages of sin in order to become enslaved to righteousness!” Made free (eleutheroo) from sin – the statement is thrice repeated in this chapter. The Greek is different in verse 7, but the same in verse 22. In this context of slaves and works of iniquity or righteousness, to be made free from sin is to be delivered or liberated from Satan and sin (see Rom 8:2; Gal 5:1). Jesus said, Ye shall know the truth, and the truth shall set you free (John 8:32). He was referring to Himself and to His teaching, for a few verses later He said, If the Son therefore shall make you free, ye shall be free indeed (John 8:36). Freed from Satan and iniquity, but enslaved to Christ and righteousness, this is the way of Grace.
Obedience, that word which many cannot bear, is on display once again. The form of doctrine that they were obeying for access into grace (Rom 5:2) was the very Word of God that Paul was teaching (see 1Thes 2:13). The word form shows again the contrast between the Law of Moses and the Law of Grace, for both are based upon the Word. The form of the new covenant however, is a spiritual experience of the heart that centers upon mercy and humility (see Mat 5:1).
19 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. 20 For when ye were the servants of sin, ye were free from righteousness. 21 What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death. 22 But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.
Will you be slaves to uncleanness? or to holiness? The Apostle speaks in such blunt terms because of their fleshly nature, for some of them had not progressed far in their spiritual learning (see 1Cor 3:1-2; John 3:9-12). In repeating his earlier exhortation (Rom 6:13), Paul strengthens his argument that living under Grace can never be allowed to excuse living in uncleanness and iniquity. The Covenant of Grace is much superior to the Covenant of Law and its yoke is much lighter, only use not liberty for an occasion to the flesh (Gal 5:13). Man will have only one general master, he is either the servant of God or the servant of Satan (Mat 6:24).
The estate, purpose and end result of the Christian who is living under the Covenant of Grace is beautifully described in four succinct phrases in verse 22. Made free from sin and become servants to God, ye have your fruit unto holiness, and the end everlasting life. Every one of those phrases are tremendous subjects on their own. It makes a powerful and fitting conclusion to the questions which predicated this chapter.
23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.
Two greater contrasts do not exist! So which will it be? Death or Life? (Deut 30:19). The book of Romans has shown that every man has worked for Satan and earned the wages of sin. And that is death. Not the death of the physical body, but spiritual death, which, at the end of all definition, is to be separated from God and goodness and united to Satan and wickedness. Jesus Christ however, is standing alive and whole at a burst-open grave, and He offers to whosoever will the Gift of God (Rev 22:17). See my notes in Rom 5:15-18 for a deeper exploration of this gift. Wages imply personal work, while a gift is received from someone else. The wages of sin are fully deserved, and imply that the punishments of Hell are exactly that, no more and no less.
Since spiritual death is the earned condition of a person who has sinned, the death of the body at the end of life changes nothing. The soul continues estranged from God and a slave unto Satan. Eternal life is gifted by God to all who choose faith in Jesus Christ. It too is a spiritual condition, so again the death of the body at the end of life changes nothing. The soul continues with the Lord forevermore (1Thes 4:17; Rev 22:5).
Annihilists, who believe that the souls of the wicked cease to exist but the souls of the righteous have eternal life, are forced into a logical fallacy with regards to these two conditions or estates: the wages of sin unto death, or the gift of God unto eternal life. If the one has an end, so should the other. Death implies eternality, forever dead; but the Apostle is speaking of spiritual death, which we know by the Scriptures even occurs during life, with no other effect upon the person. He lives in the body, soul and spirit until the end of his days, when the body dies but the soul and spirit continue to exist, and go to the One who will decide their merits – eternal life, or the second death of eternal punishment in the Lake of Fire (Rev 14:11; Mark 9:44).
The Scriptures uniformly present the future states of the wicked and righteous as unending existences in their respective places (ie Luke 16:19-31). Knowing that our God is good, just and all-wise, we are sure that He will only assign punishments that are deserved and each case will be weighed separately and judiciously (Luke 12:47). The same will be true for heavenly rewards (1Cor 3:12-15).