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Romans Chapter
Six
Romans 6
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. [1] 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 [2] . 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. [3] 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. [4] 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. [5] 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. [6] 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. [7]
[1]
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.
[2] To
which we may add in full effect the end of the third. Details are found
elsewhere.
[3] 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.
[4] 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.
[5] 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.
[6]
Compare Exodus 33:13.
[7] It
is not
note
an appeal to sinners as sometimes used
but to those already set
free.
── John Darby《Synopsis of Romans》
Romans 6
Chapter Contents
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》
Romans 6
Verse 1
[1] 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.
Verse 2
[2] 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.
Verse 3
[3] 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.
Verse 4
[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.
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.
Verse 5
[5] 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.
Verse 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.
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.
Verse 7
[7] 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.
Verse 8
[8] 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.
Verse 10
[10] 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.
Verse 12
[12] 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.
Verse 13
[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.
Neither present your members to sin — To corrupt nature
a mere tyrant.
But to God —
Your lawful King.
Verse 14
[14] 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.
Verse 17
[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.
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.
Verse 18
[18]
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
Verse 19
[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.
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.
Verse 20
[20] 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.
Verse 21
[21] 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.
Verse 23
[23] 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》
Rom. 6:6
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.
Rom.
6:12~14
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!
Rom. 6:16
Well before
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 SUMMARY
In chapter five
Paul made the statement "where sin abounded
grace abounded much more" (5:20). Aware that some readers might misconstruewhat he said
Paul quickly points out that grace is no excuse to sinsince through grace they have died to sin (1-2). To emphasize this
hereminds them of their baptism into Christ
in which they experienced aburial 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 asinstruments 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)! OUTLINE
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 (3-4a ) 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 (11-12) 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 (15-16) 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 life 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-eousness? (19)
- Holiness
or sanctification 8) What three steps are described that eventually lead to eternal life?(22)
- 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 inChrist? (23)
- Death. Eternal life.
Shall We Continue In Sin? (6:1-23)
INTRODUCTION
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 6:2a 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 forgive" -- I.e.
continue in sin that grace may abound! 4. Yet a careful study of the sixth chapter reveals why such a thought is absurd... a. Paul provides four reasons why we should not continue in sin b. When understood
they will prompt us to say with Paul: "Certainlynot!"
[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 sin! 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 inresponse 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 Co6:19-20
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'sthird 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 Pe2:20-22
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 righteousness! 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. Re21:8
B. THE GRACE OF GOD OFFERS ETERNAL LIFE (22-23) 1. By His grace we have been set free from sin
via baptism! - Ro6:2-14; 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 CONCLUSION
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) - Ro6:2 15
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!" (Rotherham ) g. "Never!" (Moffatt) h. "By no means!" (Goodspeed
NRSV) i. "Certainly not!" (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 sinonce again...? Let the grace of God deliver you from the guilt andpower of sin by responding to the gospel of Jesus Christ!
God's Gift Of Eternal Life (6:22-23)
INTRODUCTION
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 lifein 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 - Ro6:5
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. Butnow 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 6:12 14
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 - Ro6:13
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 - Ro6:16-18
[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 6:19c 2. For the fruit leading to holiness - Ro 6:22 [Finally
from verse 22 we learn that for those who have the fruit ofholiness
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 6:22a
1-11 2. Having become slaves to God - Ro 6:22b
12-18 3. Having had the fruit of holiness - Ro 6:22c
19-21 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 CONCLUSION
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 eternal life 3. Do we desire to receive "God's Gift Of Eternal Life"? Then one must ask... 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 righteousness? c. Am I bearing the fruit of holiness in my life? Let Jesus be your author (source) of eternal life as you humbly obeyHim... - cf. He 5:9; Mk 16:15-16
－－《Executable
Outlines》
Two Kinds
of Slaves
Not
under Law
But
under Grace
I.
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》