Romans

6:1-14

Arguments in support of the proposition, 1:18-11:36

3. The consequential blessings that flow to the righteous in Christ, 5:1-8:39

iv] Raised to new life

In 6:1-23 Paul speaks of the "newness of life" that flows to believers as a consequence of their having been set right before God. By being "in Christ", "united" to him, through the power of the indwelling Spirit of Christ, we become like Christ, we become the holy person we are in Christ. Our old life was dominated by sin, we were "slaves to sin", but now this is no more. We are now "slaves to God", and as a consequence, our life is characterized by a tendency toward right-living. "You have been set free from sin and have become slaves of God, the return you get is sanctification and its end, eternal life."

In 6:1-14, our passage for study, Paul deals with a question which logically follows on from his doctrine of justification. If God's undeserved favour toward his children serves to obtain our right-standing in his sight on the basis of Christ's atoning sacrifice, and if his undeserved favour toward us has, in a sense, increased as the rebellion of mankind has increased in magnitude, and this increase in God's grace is a good thing, then would it not be true to imply that it is right for us to go on sinning that God's favour may be multiplied more and more? The question, of course, comes from the nomists ("the weak", 15:1) who argued that free grace promotes free sin. They believed that obedience to the Mosaic law (and possibly even the law of Christ) was the means by which a believer restrains sin and progresses holiness and thus moves their Christian life forward for the appropriation of the God's promised blessings. If it is all of grace, they argued, then we might as well increase our sinning that God's grace in forgiveness may increase.

Naturally, Paul's answer to the question is "no". A believer is "in Christ" and is therefore identified with his death and resurrection. Our old life of sin is hid with Christ in his death that "we might no longer be enslaved to sin", and our new life with his resurrection that, through the Spirit, we might "walk in newness of life." Thus, we are "dead to sin and alive to God in Christ Jesus", v2-11. We are impelled to realize this reality by not letting sin reign in our lives, v12-13. We will sin, but our orientation will be toward godliness. It is possible for us so to live because sin no longer rules over us, no longer has us in its power, v14a. Sin's power is broken because we are no longer under the constraints of the law which served only to stir up sin to greater rebellion, since the law made sin more sinful. The written code is replaced with the loving character of Christ written on our heart by the indwelling Spirit, v14b.

ti oun eroumen "what shall we say, then?" - what, therefore, will we say? "What inference are we to draw from all this?", Barclay.

epimenwmen (epimenw) pres. subj. "shall we go on [sinning]" - shall we continue. Deliberative subjunctive. "Are we - the suggestion is yours - to keep on sinning so that there may be more and more grace?", Barclay.

pleonash/ (pleonazw) aor. subj. "may increase" - may increase, abound. To "increase", in quantitative terms, is probably what Paul means. The false proposition is: more sin = more grace, therefore, sin is good because it prompts more grace from God. So runs the argument of the nomists in attempting to rubbish Paul's doctrine of justification ("my gospel").

mh genoito "By no means" - may it never be. Emphatic negative. "Certainly not", TEV.

apeqanomen (apoqnhskw) aor. "died" - we died. Died, metaphorically speaking, with respect to / with reference to, sin. Sin's hold over us is put to death, is no more. i] In the legal sense, it no longer separates us from God in that Christ has taken our penalty himself. ii] Possibly also in a moral sense, it no longer has a hold on us because we are free from the law which served to promote (expose?) sin. "We died, as far as our relation to sin is concerned", Bruce.

zhsomen (zaw) fut. ind. act. "live" - we will live. Although a future tense and therefore it is reasonable to suggest that "live" refers to living in eternity perfectly free from sin, it is better to follow the NIV etc. and see the living as a present reality free from the curse (legal sense) and power (moral sense, although always imperfectly) of sin.

agnoite (agnoew) "don't you know" - are you ignorant. A positive statement works well; "you have been taught that", JB.

ebaptisqhmen eiV aor. pas. "were baptized into (Christ)" - were immersed into. It is best to understand the use here figuratively rather than literally, therefore "immersed." Here taking the sense "identified with" // "united with", v5. The use here does not support a sacramental idea of water regeneration. "We were identified with Christ in his death and resurrection."

sunetafhmen (sunqaptw) aor. ind. pas. "we were [therefore] buried" - we were buried together with. Believers are buried together with Christ in that our old sinful self dies with Christ and is put away (legally and poss. morally).

dia + gen. "through [baptism]" - because of, on account of. "Our baptism (immersion = identification) in his death made us share his burial", Moffatt.

iJna + subj. "in order that" - Possibly introducing a purpose clause, as NIV, but consecutive (consequence, result) is also possible, "and as a consequence ..... our life is altogether renewed."

thV doxhV (a) gen. "the glory" - Following a second dia, "because of / on account of the Father's glory." We would assume that the Father's "power" raises Christ and so his "glorious power" is possibly what is intended. "He was raised from the dead by that splendid revelation of the Father's power", Phillips.

kainothti (hV) "new" - fresh, newness / strange, different. "The connotation of something extraordinary", BAGD. "All things renewed."

ei + ind. "if" - Introducing a conditional clause, 1st class, where it is assumed that the condition is a reality. "If, as is the case, we ....."

gegonamen (ginomai) perf. "we have been" - we have. The perfect tense underlining a past action with ongoing results; "have become.

sunfutoi (oV) "united with" - grown together, grafted together. A restatement of the point already made, so, expressing identification with Christ. "If we have become identified with him in his death", REB; "if we have grown into him", Moffatt.

tw/ oJmoiwmati "like this [in his death]" - in the likeness, image [of his death]. Our death is not the same as Christ's, but it "is similar to it", Calvin.

alla kai "certainly also" - but also. Expressing a contrast. "In the same way", TEV.

touto ginwskonteV (ginomai) pres. part. "for we know" - this knowing. Probably an attendant circumstance participle identifying action accompanying the verb "we shall [grow into]" Christ of/from/by his resurrection, "knowing this". Paul appeals to mutual understanding in the point he is making. "For we are well aware", Barclay.

oJti "that" - Introducing a dependent statement of perception; "namely that."

oJ palaioV adj. "our old self" - the old man [of us]. "in existence for a long time with the connotation of being antiquated or outworn", BAGD. Cranfield says that "the old man" is the whole of our fallen nature. This is the most widely accepted interpretation, yet it can be argued that it is "the law", for in fulfilling the law, Christ removes it and therefore, sin is "rendered powerless" in that there is now no law to stir it to life. In fact, both points are true; "our old self under the law."

iJna + subj. "so that" - Possibly forming a purpose clasue, "in order", Moffatt, but consecutive (consequence, result) should not be ruled out; "with the consequence that the sin-possessed body is rendered powerless."

to swma thV aJmartiaV "the body of sin" - The genitive is probably descriptive; "the sin possessed body", Moffatt.

katarghqh/ (katargew) aor. subj. pas. "might be done away with" - may be made of no effect, inactive, impotent / destroyed. "Rendered powerless,"

tou mhketi douleuein (douleuw) pres. inf. "that [we should] no longer be slaves" - no longer to serve. Articular infinitive forming a clause in apposition with the consecutive clause "so that the body of sin ...." This particular construction sometimes forms a final (purpose) clause, often a substantive clause, here possibly epexegetic, but again we should not discount the possibility of a consecutive (consequence) clause; and that "we are no longer in bondage to sin", Bruce.

gar "because" - for. Expressing cause/reason. Paul now explains why we are no longer enslaved to sin. Bracketed by Moffatt.

oJ apoqanwn (apoqnhskw) aor. part. "anyone who has died" - the one having died. Participle as a substantive. Not physically died, but died in Christ, ie. identified with Christ in his death.

dedikaiwtai (dikaiow) perf. pas. "has been freed from" - has been justified, set right. There is a tendency to understand Paul's words in the terms of being freed from "the power of sin", Phillips, or "the claims of sin", Moffatt, but we are best to think in the terms of a judicial judgments that frees us from the guilt of sin; "absolved from sin", Williams, NAB.

apo + gen. "from" - separation from. "Declared righteous from the curse of sin."

ei + ind. "[now] if" - Introducing a conditional sentence, 1st class, expressing an assumed reality, "if as is the case ... then ..." "We believe that as (since) we have died with Christ", Moffatt.

sunzhsomen autw/ "we will [also] live with him" - we will live together with him. The future of the verb "live" followed by the dative of the personal pronoun "him", "to / for / by / with him." It seems best to take the dative as locative; "in union with Christ." As for the future tense, "we will live", it is generally felt that the life lived is now (the renewed life-style of a believer indwelt by the risen Christ), but that it comes with a future realization. Moo is inclined to an eschatological interpretation, given that if a present sense was Paul's intention he wouldn't have used the future tense following the word "believe". If the sense is "live now", in what way do we "live"? Paul may be referring to either, or both, of the two ways of speaking of our identification with Christ:

i] A legal sense. Because we are identified in Christ's death and resurrection, God now views us the way Christ is - the sinless, perfected, glorified Son of God. cf. Col.3:1-4 = the indicative, what we are.

ii] A moral sense. As Christ is risen so we have risen with him to the potential of a life lived freely in obedience to God = the imperative, what we must strive to be.

Note the following key verses that touch on this subject.. 2Cor.13:4, 14:14, Gal.2:19, Eph.2:5, Col.2:13, 20, 4:1, 1Thess.4:14, 17, 5:10, 2Tim.2:11f.

"for" - Expressing cause / reason. Carries the argument forward, explaining the basis for our belief that those united to Christ are freed from sin, v8, but it is not in the Greek.

egerqeiV (egeirw) aor. pas. part. "since [Christ] was raised" - having been raised. The participle may form a causal clause, as NIV; we can live eternally with Christ "because" "the resurrected Christ is never again to die", Barclay.

ouket "no longer" - no more. Death did once strike at Jesus, but never again.

kurieuei (kurieuw) pres. "mastery over" - lord it over, rule over. "It is Jesus Christ who is Lord, not death", Morris.

gar "-" - for. Expressing cause / reason. Introducing the explanation as to why death has no mastery over Jesus. "For in the death he died, he died once and for all to sin; in the life he lives he lives continuously to God", Barclay.

oJ (oJV) neut. rel. pro. "the death [he died]" - that, which. The totality of Christ's death; all that it involves. The problem with the supposed ellipsis here is that "death" is not a neuter noun, although often a neuter pronoun is used instead of a substantive, cf. BDF 154. Possibly, "whereas he died .... whereas he lives", Moule.

th/ aJmartia/ (a) dat. "[he died] to sin" - to sin. Christ's relation to sin is undefined in this verse, although the context defines it in terms of dying for our sins, which act was a "once for all" act - a unique, singular, definitive act. Probably a dative of interest, or at least reference; "in relation to sin", Cranfield, "with respect to sin", Morris.

tw/ qew/ (oV) "[he lives] to God" - The dative is again a dative of interest, or more particularly, advantage, "for God." Jesus lives a life "singularly devoted to God", Morris.

ouJtwV "in the same way" - thus, so, in this way. The exhortation should be underlined; "so you must regard yourselves too as dead to sin", Barclay.

logizesqe (logizomai) pres. mid. imp. "count" - consider, reckon. The present tense is probably gnomic (expressing a principle), rather than expressing continued action, and the middle voice is redundant, given the support of "yourselves". "so you must recognize that you too are dead to sin"

nekrouV men th/ aJmartia/ "dead to sin" - dead ones indeed to sin. Because of our relationship with Jesus Christ the curse of sin that infested us is dead and buried with Christ. Therefore, we should not let sin rule in our lives, rather we should serve God using all our natural capacities as weapons to do his will, "for sin will have no dominion over you." Sin's death, both legal and moral (see above) sets us free to live for God. This doesn't mean that a Christian will never again sin. By Jesus' death on the cross the legal claims of sin over us have been dealt with and so God is free to reestablish his rightful control over our lives in and through the ministry of the Holy Spirit. Thus, in the power of the indwelling Spirit of Christ, we begin to live as God would have us live. Again, a dative of interest, "dead with respect to sin."

en Cristw/ "in Christ" - United to / identified with Christ. "In union with Christ Jesus", TEV.

oun "therefore" - "Having recognized this truth (v11), don't let ....."

mh basileuetw (basileuw) imp. "do not let [sin] reign" - do not let rule over, have mastery over. "Don't let sin rule your body", CEV; "you must not be controlled by sin", TH.

eiV to uJpakouein (uJpakouw) "so that you obey" - to listen to, take note of, obey. The articular infinitive following the preposition eis is usually read as a consecutive (result) clause, although it may be epexegetic, explaining the sense of the main verb "reign", "in making you give way to your lusts", Phillips.

epiqumiaiV (a) "desires" - drives, strong desire. "Lusts / passions" is possible, given the reference to "the mortal body", but this is narrowly sexual translation. Assuming that the "sin" referred to here concerns ethical behavior, then it probably concerns Godly living in general

mhde paristanete (paristhmi) pres. imp. act. "do not offer" - do not present, put at the disposal of. Often used to describe a sacrifice, here the offering of obedience. Note the run of the argument so far: a stated indicative followed by an imperative - our old sinful self is dead in Christ; we should recognize this; we should live this reality, ie. be what we are. See v16 where the word is aor. ind. act. Here, the negated present tense expresses the cessation of an action. "You must no longer put any part of it (the body) to sin's disposal", REB.

ta melh "parts (of your) body" - limbs, body parts, members. Here referring to the parts of the body in general, "bodily organs" (hands, mouth, mind ......); "the various parts of your body", Barclay.

oJpla (on) "instruments" - weapons, tools, instruments. "As implements for doing wrong", NEB.

adikiaV (a) gen. "of wickedness" - of unrighteousness [to sin]. Possibly an objective genitive; "weapons for the purpose of unrighteousness", Moo, but descriptive works quite well (adjectival - limiting), "unrighteous instruments".

parasthsate (paristhmi) aor. imp. "offer" - present. The change to an aorist tense may say something about the action, for example, a singular action, its commencement (ingressive), or better its totality, "wholehearted and total commitment", Morris, but often an aorist imperative serves to express the immediacy of the command without reference to the duration of the action commanded. Probably the action is similar to the present tense of "offer"; "you must no longer hand over your life to sinful impulses, but rather go on to hand it over to the divine will."

tw/ qeq/ (oV) dat. "[offer yourselves] to God" - Probably a dative of advantage, "in God's service", Moo.

dikaiosunhV (h) gen. "[instruments] of righteousness" - justice, righteousness. Here in the sense of "right-doing", Williams, and not in the sense of the righteousness which is out of faith. Possibly an objective genitive; "for righteousness", NJB; "instruments which He may use to do righteous deeds", Bruce, but again, as above, descriptive works quite well.

gar "for" - Expressing cause / reason. Introducing the reason why we can give ourselves to right-doing.

ou kurieusei (kurieuw) fut. "shall not be [your] master" - shall not lord it over, rule over, dominate. Some take the future as imperatival, eg. Moffatt, but it is surely a statement of fact; "for sin will no longer hold sway over your life", Barclay.

gar "because" - Introducing the reason why sin no longer holds sway over our lives.

uJpo + acc. "under" - Expressing subordination; "under the rule of." A believer is able to get into right-doing, albeit imperfectly, because they are no longer subject to God's law, which law not only exposes sin, but makes sin more sinful, and because they are now subject to God's grace, which grace is daily renewing them. "Because you are no longer subject to God's law, but rather his grace."

Romans Introduction.

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