Bible Commentaries

What shall we say then? (τι ουν ερουμεν — ti oun eroumeṅ). “A debater‘s phrase” (Morison). Yes, and an echo of the rabbinical method of question and answer, but also an expression of exultant victory of grace versus sin. But Paul sees the possible perversion of this glorious grace.

Shall we continue in sin? (επιμενωμεν τηι αμαρτιαι — epimenōmen tēi hamartiāi̇). Present active deliberative subjunctive of επιμενω — epimenō old verb to tarry as in Ephesus (1 Corinthians 16:8) with locative case. The practice of sin as a habit (present tense) is here raised.

That grace may abound (ινα η χαρις πτεονασηι — hina hē charis pteonasēi). Final clause with ingressive aorist subjunctive, to set free the superfluity of grace alluded to like putting money in circulation. Horrible thought (μη γενοιτο — mē genoito) and yet Paul faced it. There are occasionally so-called pietists who actually think that God‘s pardon gives them liberty to sin without penalty (cf. the sale of indulgences that stirred Martin Luther).

Died to sin (απετανομεν τηι αμαρτιαι — apethanomen tēi hamartiāi). Second aorist active of αποτνησκω — apothnēskō and the dative case. When we surrendered to Christ and took him as Lord and Saviour. Qualitative relative (οιτινες — hoitines we the very ones who).

How (πως — pōs). Rhetorical question.

Were baptized into Christ (εβαπτιστημεν εις Χριστον — ebaptisthēmen eis Christon). First aorist passive indicative of βαπτιζω — baptizō Better, “were baptized unto Christ or in Christ.” The translation “into” makes Paul say that the union with Christ was brought to pass by means of baptism, which is not his idea, for Paul was not a sacramentarian. Εις — Eis is at bottom the same word as εν — en Baptism is the public proclamation of one‘s inward spiritual relation to Christ attained before the baptism. See note on Galatians 3:27 where it is like putting on an outward garment or uniform.

Into his death (eis ton thanaton autou). So here “unto his death,” “in relation to his death,” which relation Paul proceeds to explain by the symbolism of the ordinance.

We were buried therefore with him by means of baptism unto death (συνεταπημεν ουν αυτωι δια του βαπτισματος εις τον τανατον — sunetaphēmen oun autōi dia tou baptismatos eis ton thanaton). Second aorist passive indicative of συνταπτω — sunthaptō old verb to bury together with, in N.T. only here and Colossians 2:12. With associative instrumental case (αυτωι — autōi) and “by means of baptism unto death” as in Romans 6:3.

In newness of life (εν καινοτητι ζωης — en kainotēti zōēs). The picture in baptism points two ways, backwards to Christ‘s death and burial and to our death to sin (Romans 6:1), forwards to Christ‘s resurrection from the dead and to our new life pledged by the coming out of the watery grave to walk on the other side of the baptismal grave (F. B. Meyer). There is the further picture of our own resurrection from the grave. It is a tragedy that Paul‘s majestic picture here has been so blurred by controversy that some refuse to see it. It should be said also that a symbol is not the reality, but the picture of the reality.

For if we have become united with him by the likeness of his death (ει γαρ συμπυτοι γεγοναμεν τωι ομοιωματι του τανατου αυτου — ei gar sumphutoi gegonamen tōi homoiōmati tou thanatou autou). Condition of the first class, assumed to be true. Συμπυτοι — Sumphutoi is old verbal adjective from συμπυω — sumphuō to grow together. Baptism as a picture of death and burial symbolizes our likeness to Christ in his death.

We shall be also united in the likeness of his resurrection (αλλα και της αναστασεως εσομετα — alla kai tēs anastaseōs esometha). The conclusion to the previous condition introduced by αλλα και — alla kai as often and τοι ομοιωματι — toi homoiōmati (in the likeness) must be understood before της αναστασεως — tēs anastaseōs (of his resurrection). Baptism is a picture of the past and of the present and a prophecy of the future, the matchless preacher of the new life in Christ.

Our old man (ο παλαιος ημων αντρωπος — ho palaios hēmōn anthrōpos). Only in Paul (here, Colossians 3:9; Ephesians 4:22).

Was crucified with him (συνεσταυρωτη — sunestaurōthē). See note on Galatians 2:20 for this boldly picturesque word. This took place not at baptism, but only pictured there. It took place when “we died to sin” (Romans 6:1).

The body of sin (to sōma tēs hamartias). “The body of which sin has taken possession” (Sanday and Headlam), the body marked by sin.

That so we should no longer be in bondage to sin (tou mēketi douleuein hēmas tēi hamartiāi). Purpose clause with το σωμα της αμαρτιας — tou and the present active infinitive of του μηκετι δουλευειν ημας τηι αμαρτιαι — douleuō continue serving sin (as slaves). Adds “slavery” to living in sin (Romans 6:2).

Is justified (δεδικαιωται — dedikaiōtai). Perfect passive indicative of δικαιοω — dikaioō stands justified, set free from, adding this great word to death and life of Romans 6:1, Romans 6:2.

With Christ (συν Χριστωι — sun Christōi). As pictured by baptism, the crucifixion with Christ of Romans 6:6.

Dieth no more (ουκετι αποτνησκει — ouketi apothnēskei). “Christ‘s particular death occurs but once” (Shedd). See note on Hebrews 10:10. A complete refutation of the “sacrificial” character of the “mass.”

The death that he died (ο απετανεν — ho apethanen). Neuter relative, cognative accusative with απετανεν — apethanen

Once (επαπαχ — ephapax). Once and once only (Hebrews 9:26.), not ποτε — pote (once upon a time).

The life that he liveth (ο ζηι — ho zēi). Cognate accusative of the relative.

Reckon ye also yourselves (και υμεις λογιζεστε — kai humeis logizesthe). Direct middle imperative of λογιζομαι — logizomai and complete proof that Paul does not mean that baptism makes one dead to sin and alive to God. That is a spiritual operation “in Christ Jesus” and only pictured by baptism. This is a plea to live up to the ideal of the baptized life.

Reign (βασιλευετω — basileuetō). Present active imperative, “let not sin continue to reign” as it did once (Romans 5:12).

Mortal (τνητοι — thnētoi). Verbal adjective from τνησκω — thnēskō subject to death. The reign of sin is over with you. Self-indulgence is inconsistent with trust in the vicarious atonement.

That ye should obey (εις το υπακουειν — eis to hupakouein). With a view to obeying.

Neither present (μηδε παριστανετε — mēde paristanete). Present active imperative in prohibition of παριστανω — paristanō late form of παριστημι — paristēmi to place beside. Stop presenting your members or do not have the habit of doing so, “do not go on putting your members to sin as weapons of unrighteousness.”

Instruments (οπλα — hopla). Old word for tools of any kind for shop or war (John 18:3; 2 Corinthians 6:7; 2 Corinthians 10:4; Romans 13:12). Possibly here figure of two armies arrayed against each other (Galatians 5:16-24), and see οπλα δικαιοσυνης — hopla dikaiosunēs below. The two sets of οπλα — hopla clash.

But present yourselves unto God (αλλα παραστησατε εαυτους τωι τεωι — alla parastēsate heautous tōi theōi). First aorist active imperative of παριστημι — paristēmi same verb, but different tense, do it now and completely. Our “members” (μελη — melē) should be at the call of God “as alive from the dead.”

Shall not have dominion (ου κυριευσει — ou kurieusei). Future active indicative of κυριευω — kurieuō old verb from κυριος — kurios “shall not lord it over you,” even if not yet wholly dead. Cf. 2 Corinthians 1:24.

What then? (τι ουν — ti ouṅ). Another turn in the argument about the excess of grace.

Shall we sin? (αμαρτεσωμεν — hamartesōmeṅ). First aorist active deliberative subjunctive of αμαρτανω — hamartanō “Shall we commit sin” (occasional acts of sin as opposed to the life of sin as raised by επιμενωμεν τηι αμαρτιαι — epimenōmen tēi hamartiāi in Romans 6:1)?

Because (οτι — hoti). The same reason as in Romans 6:1 and taken up from the very words in Romans 6:14. Surely, the objector says, we may take a night off now and then and sin a little bit “since we are under grace.”

His servants ye are whom ye obey (δουλοι εστε ωι υπακουετε — douloi este hōi hupakouete). Bondservants, slaves of the one whom ye obey, whatever one‘s profession may be, traitors, spies sometimes they are called. As Paul used the figure to illustrate death to sin and resurrection to new life in Christ and not in sin, so now he uses slavery against the idea of occasional lapses into sin. Loyalty to Christ will not permit occasional crossing over to the other side to Satan‘s line.

Whereas ye were (ητε — ēte). Imperfect but no “whereas” in the Greek. Paul is not grateful that they were once slaves of sin, but only that, though they once were, they turned from that state.

To that form of doctrine whereunto ye were delivered (εις ον παρεδοτητε τυπον διδαχης — eis hon paredothēte tupon didachēs). Incorporation of the antecedent (τυπον διδαχης — tupon didachēs) into the relative clause: “to which form of doctrine ye were delivered.” See note on Romans 5:14 for τυπον — tupon It is hardly proper to take “form” here to refer to Paul‘s gospel (Romans 2:16), possibly an allusion to the symbolism of baptism which was the outward sign of the separation.

Ye became servants of righteousness (εδουλωτητε τηι δικαιοσυνηι — edoulōthēte tēi dikaiosunēi). First aorist passive indicative of δουλοω — douloō to enslave. “Ye were made slaves to righteousness.” You have simply changed masters, no longer slaves of sin (set free from that tyrant), but ye are slaves of righteousness. There is no middle ground, no “no man‘s land” in this war.

I speak after the manner of men (αντρωπινον λεγω — anthrōpinon legō). “I speak a human word.” He begs pardon for using “slaving” in connection with righteousness. But it is a good word, especially for our times when self-assertiveness and personal liberty bulk so large in modern speech. See note on Romans 3:5; Galatians 3:15 where he uses κατα αντρωπον — kata anthrōpon

Because of the infirmity of your flesh (δια την αστενειαν της σαρκος υμων — dia tēn astheneian tēs sarkos humōn). Because of defective spiritual insight largely due to moral defects also.

Servants to uncleanness (δουλα τηι ακαταρσιαι — doula tēi akatharsiāi). Neuter plural form of δουλος — doulos to agree with μελη — melē (members). Patently true in sexual sins, in drunkenness, and all fleshly sins, absolutely slaves like narcotic fiends.

So now (ουτως νυν — houtōs nun). Now that you are born again in Christ. Paul uses twice again the same verb παριστημι — paristēmi to present (παρεστησατε παραστησατε — parestēsateδουλα τηι δικαιοσυνηι — parastēsate).

Servants to righteousness (εις αγιασμον — doula tēi dikaiosunēi). Repeats the idea of Romans 6:18.

Unto sanctification (eis hagiasmon). This the goal, the blessed consummation that demands and deserves the new slavery without occasional lapses or sprees (Romans 6:15). This late word appears only in lxx, N.T., and ecclesiastical writers so far. See note on 1 Thessalonians 4:3; 1 Corinthians 1:30. Paul includes sanctification in his conception of the God-kind (Romans 1:17) of righteousness (both justification, 1:18-5:21 and sanctification, chapters 6-8). It is a life process of consecration, not an instantaneous act. Paul shows that we ought to be sanctified (6:1-7:6) and illustrates the obligation by death (Romans 6:1-14), by slavery (Romans 6:15-23), and by marriage (Romans 7:1-6).

Free in regard of righteousness (ελευτεροι τηι δικαιοσυνηι — eleutheroi tēi dikaiosunēi). Ye wore no collar of righteousness, but freely did as ye pleased. They were “free.” Note dative case, personal relation, of δικαιοσυνηι — dikaiosunēi f0).

What fruit then had ye at that time? (τινα ουν καρπον ειχετε τοτε — tina oun karpon eichete totė). Imperfect active, used to have. A pertinent question. Ashes in their hands now. They are ashamed now of the memory of them. The end of them is death.

Ye have your fruit unto sanctification (εχετε τον καρπον υμων εις αγιασμον — echete ton karpon humōn eis hagiasmon). Freedom from sin and slavery to God bring permanent fruit that leads to sanctification.

And the end eternal life (το δε τελος ζωην αιωνιον — to de telos zōēn aiōnion). Note accusative case ζωην αιωνιον — zōēn aiōnion object of εχετε — echete (ye have), though τανατος — thanatos in contrast above is nominative.

Wages (οπσωνια — opsōnia). Late Greek for wages of soldier, here of sin. See note on Luke 3:14; note on 1 Corinthians 9:7 and note on 2 Corinthians 11:8. Sin pays its wages in full with no cut. But eternal life is God‘s gift (χαρισμα — charisma), not wages. Both τανατος — thanatos and ζωην — zōēn are eternal (αιωνιον — aiōnion).