Gann's Commentary on the Bible

What shall we say then? -- Τί οὖν ἐροῦμεν; What inference then shall we draw, i.e., from the relations of sin and grace expounded in Romans 5:20 f.? Are we to continue in sin (cf. Romans 11:22 f.) that grace may abound? Lightfoot suggests “the sin” and “the grace” just referred to. The question was one sure to be asked by some one; Paul recognises it as a natural question in view of his doctrine, and asks it himself. But he answers it with an indignant negative. - Esp-GR

What shall we say then? (ti oun eroumeṅ). “A debater’s phrase” (Morison). Yes, and an echo of the rabbinical method of question and answer - RWP

Shall we continue in sin? -- ( ἐπιμένωμεν τῇ ἁμαρτίᾳ, epimenōmen tēi hamartiāi̇). Present active deliberative subjunctive of 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. - RWP

that grace may abound? -- Since sin in a way makes grace more abundant (Romans 5:20-21) why not continue [tarry] in sin? This is certainly a possible conclusion, though a wrong one, from the teaching about grace in ch. 5. Apparently Paul had been accused of teaching this false doctrine, called antinomianism. To silence his accusers, Paul shows in this chapter that a believer who continues in sin would be denying his or her own identity in Christ. - NNIBC

Questions for us:

1. Have we put to death the old man?

2. Have we buried that old man?

3. Am I living a new life? for the Lord?

Certainly not! [God forbid; By no means! Absolutely not] -- Lit. “may it never be!” By no means. (Note, Romans 3:4.) The expression is a strong denial of what is implied in the objection in Romans 6:1. The expression is the strongest Greek idiom for repudiating a statement, and it contains a sense of outrage that anyone would ever think the statement was true.

may it never be -- This is a rare optative form which was a grammatical mood or mode used of a wish or prayer. It was Paul’s stylistic way (i.e., Hebraic idiom) of answering a hypothetical objector. It expressed Paul’s shock and horror at unbelieving mankind’s misunderstanding and abuse of grace (cf. Romans 3:4; Romans 3:6). - Utley

Paul’s opponents argued that his gospel must be mistaken since, in their view, it led people to continue in sin. - ESVSB

we who died to sin -- This is an aorist active indicative, meaning "we have died." The singular "sin" is used so often throughout this chapter.

we … died to sin. Not a reference to the believer’s ongoing daily struggle with sin, but to a one-time event completed in the past. Because we are “in Christ” (Romans 6:11; Romans 8:1), and He died in our place ( Romans 5:6-8), we are counted dead with Him. - MSB

we, that are dead -- More lit. and fully, we, as those who died to sin. The reference is again to a single past act; - CBSC

we have died to sin -- As Paul makes clear in Romans 6:3-10, our new relationship to sin is possible because of our vital connection with the death of Jesus. Just as dying means entrance into an entirely new state of being, our relationship with sin is now different because of Christ’s death. - NLTSB

In “died to sin” the verb is a simple aorist (past) tense, indicating a specific past event in our personal history. Speaking as Christians, at some point in the past we actually died to sin. Prior to that point we were dead in our sins (Ephesians 2:1), but at that point we died to sin. Here “sin” is singular and does not refer to the ongoing death of specific sins that is part of our spiritual growth (Romans 8:13). Rather it refers to sin as a controlling power and as an enslaving tyrant. - CPNIV

We "died" to walking the road of sin; and now profess to walk the road of "Christ" and live in Him. - WG

live any longer therein -- “Live” is emphatic, in contrast to “dead.” - CBSC

still live in it. . This metaphor was used to stress either our lifestyle faith (cf. Eph. 4:1; 5:2, 15) or lifestyle sin (cf. 4). - Utley

Live any longer therein -- How shall we, who have become sensible of the evil of sin, and who have renounced it by solemn profession, continue to practise it? It is therefore abhorrent to the very nature of the Christian profession. - BN

Do you not know -- what happened to you in your baptism?

Without a doubt all of Paul’s Christian readers would have remembered the time and event of their immersion, since this was a part of the basic presentation of the gospel and of becoming a Christian. However, they may not have understood the deeper spiritual significance of this act; this is what Paul now explains. - CPNIV

as many [all] of us -- All who were baptized and professed to be Christians. As this renunciation of sin had been thus made by all who have been baptized into Christ, so this objection could not have reference to us Christians in any manner. (BN)

were baptized -- Baptism denotes dedication to the service to him in whose name we are baptized. One of its design is to show we renounce sin (repentance Acts 2:38; Luke 13:3;)

... in the NT there is no such thing as an unbaptized Christian. - CPNIV

baptism -- Baptism in the early church showed the new believer’s public profession of faith and committment to Christ as Lord and one’s readiness to live (obey) Christ in his manner of life. The earliest baptismal formula, to be repeated by the candidate, was "I believe Jesus is Lord" (cf. Romans 10:9-13). This public declaration was a formal act that showed one’s repentance and readiness to be baptized (Acts 2:38; Acts 8:37). In one’s conversion to Christ it was not optional. Jesus commanded it (cf. Matthew 28:19-20), and exemplified it, (cf. Matthew 3:13; Mark 1:9; Luke 3:21) and it became part of the Apostolic sermons and practices as seen in the book of Acts.

EXAMPLES OF CONVERSION:

1. Pentecost- Acts 2:22 & Acts 2:36-47

4. Paul (Saul)- Acts 9:1-20 & Acts 22:6-16

5. Cornelius– Acts 10:1-48 & Acts 11:1-18

7. Philippian jailer- Acts 16:23-34

into -- εἰς eis. This is the word which is used in Matthew 28:19, “Teach all nations, baptizing them into [εἰς eis] the name of the Father, and of the son, and of the Holy Spirit."

It means one enters into a new relationship, a union with another.

To be baptized into Christ means to be baptized for the purpose of entering into a specific relationship with him, or into a living union with him. As Moo says (I:377), the preposition “into” (eis) has the connotation of movement from one space to another, as well as the connotation of purpose. Thus as Moo puts it, “baptized into Christ” means “baptized with a view to being united with Christ.” See Galatians 3:27. - CPNIV

were baptized into His death -- Baptism is symbolically the burial of the old man of sin [Romans 6:6; Colossians 3:9; ]; and in the likeness of Jesus’ death where he shed His blood, his blood cleanses us of sin [1 John 1:7; Revelation 1:5 ] and we receive forgiveness [Ephesians 1:7; Colossians 1:14; Acts 2:38 ] to be raised from death to a new life in the Father, the Son, and the Holy Spirit [Rom 6.5;

Baptism is a "form" of the doctrine of the death, burial, and resurrection of Christ (1 Corinthians 15:1-4; Romans 6:17) which we are to obey in being delivered for sin.

The argument is that a burial implies death. Baptism is a burial, therefore its subject has died. As Christ died for our sin, we die to living the way of sin; as the Crucified Christ was buried, we who have died to living the sinful way of life are buried with him. As death and burial separate one from the natural life, so death to sin and burial into Christ should completely sever our relation to living a life serving sin. - PNT

buried --

This verse seems to answer the little boy’s question, "Why do you baptize someone by leaning them backward in the water? Wouldn’t it be easier to let them squat and bend forward?" The answer seems to rest with the fact that we bury people on their back with their face looking upward. We don’t bury people face down. Apparently this has become the traditional method of performing a baptizing.

into death -- εἰς eis. Unto death; 1) that is, with a solemn purpose to be dead to sin and to the world. 2) most understand this as referring to the death of Christ, a burial representing the death of Christ which brings us into a fellowship or sharing of the benefits of his death.

that like as -- In a similar manner.

as Christ was raised from the death -- As Christ was raised from death, those baptized with Christ are raised from the watery-grave, which is also a resurrection to a new life. [The old man of sin has been put to death and buried! Romans 6:6. ]

by the glory of the Father -- Perhaps this means, amidst the glory, the majesty and wonders evinced by the Father when he raised him up; Matthew 28:2-3. Or possibly the word “glory” is used here to denote simply his power, as the resurrection was a signal and glorious display of his omnipotence. - BN

even so we also -- As Jesus arose from the grave to a new life, so should we. Those baptized are raised to a new life in union with Christ, a life of holiness.

to walk -- An idiom expressing a new way to live, a life-style.

newness of life -- NIV "we may live a new life." 2 Corinthians 5:17

The cross is not just a message about "forgiveness" but a message of a new way of life now to be lived. This was the message of the Apostles in Acts 5:20 (see the NIV); Becoming a Christian means changing (repentance) to live now a life of holiness and godliness Romans 6:16; Romans 6:19.

- - - - - - - - -

New Creatures - 2 Corinthians 5:17

Old way crucified -- Romans 6:4 (Put to death by repentance)

Romans 6

New Freedom -- Romans 6:6-7; Romans 6:18

New Fellowship -- Romans 6:11; 1 John 1:7

New Fruitfulness -- Romans 6:21-22; Romans 6:19

New Future -- Romans 6:23; Romans 6:14; Romans 6:4

For if -- Paul assumed his readers were baptized believers.

we have been -- The tense indicates an action completed in the past with continuing or lingering results.

This perfect active indicative could be translated, "have been and continue to be joined together" or "have been and/or continue to be planted together with."

For if we have been planted [united] together --

The word used here σύμφυτος sumphutos, [planted] does not occur elsewhere in the New Testament. It properly means sown or planted at the same time; what sprouts or springs up together; and is applied to plants and trees that are planted at the same time, and that sprout and grow together. Thus, the name would be given to a field of grain that was sown at the same time, and where the grain sprung up and grew simultaneously. Hence, it means intimately connected, or joined together. And here it denotes that Christians and the Saviour have been united intimately in regard to death; - BN

Σύμφυτοι is not planted, which would be formed from φυτεύω to plant, while this word is compounded with σύν together, and φύω to grow. Γεγόναμαν is have become, denoting process, instead of the simple εἶναι to be. Hence Rev., have become united, have grown together; an intimate and progressive union; coalescence. Note the mixture of metaphors, walking and growing. - VWS

In this chapter, as is characteristic of all of Paul’s writing, he uses many sun (with) compounds (e.g., three in Ephesians 2:5-6).

4. sun + zaô = co-exist, Romans 6:8; 2 Timothy 2:11 (also has co-died and co-reign) - Utley

in the likeness of His death -- This affirms that the baptism in rom 6.4 was into a relationship with Christ’s death. Baptism then, is a death, burial, and resurrection in the likeness (imitation) of Christ’s death, burial and resurrection.

[certainly] we shall also be -- Showing again a likeness or similarity in our resurrection from baptismal’s grave and the Lord’s resurrection

in the likeness of his resurrection -- While it is true that in the resurrection at the last day there will be a likeness to the Lord, 1 John 3:2, this is speaking to the new life of holiness that one is to live after putting the old man of sin to death, and burying him. Romans 6:11-12; Romans 6:22

Thought: Have we really crucified the carnal mind (the worldly way of living)?

knowing this -- All Christians are suppose to know this. In baptismal committment the old man is put to death, crucified with Christ, that we should be free from the servitude of sin.

our old man -- This expression occurs also in Ephesians 4:22 and Colossians 3:9. Paul uses the expression to indicate our past sinful life and passions for evil are put to death in conversion to Christ and we are now free from sinful guilt.

was [is] crucified -- In Paul’s illustration our old man (life before baptism) is put to death, as if on the cross with Christ, and that old way of living is in our past, done away with.

crucified -- The pains of crucifixion were perhaps the most torturing of any that the human frame could bear. Death in this manner was most lingering and distressing. And the apostle here by the expression “is crucified” doubtless refers to the painful and protracted struggle which everyone goes through when his evil propensities are subdued; - BN

with him -- The word “with” σύν sun here is joined to the verb “is crucified” and means “is crucified as he was” and as if in a union with Christ when he was crucified.

that the body of sin [sinful body] -- This expression means the same as "our old man".

Some say using the term "body" is a Hebraism to emphsize the propensities of the body to lust, and do evil. Paul, however, is using the expression the same as "our old man" and is a personification of sin as if it had a living form and had been put to death on a cross.

be done away with [destroyed] -- NET "no longer dominate us"; NCV "have no power over us". Continuing the illustration of "crucifixion" it means "be put to death". In converstion to Christ Paul is saying the sinful way of life should be a dead thing, and it becomes a thing of the past by what Christ himself did on the cross.

that we should no longer serve [be salves of] sin -- δουλεύειν douleuein; The sense is that we were slaves [serving] sin (Romans 6:17) but putting to death (crucifying) the old way of sinful living has freed (liberated) us from it.

sin -- Sin is here personified as a master that had dominion over us, but, having died (and being buried in baptism) we are now free.

For he who has died -- When a slave dies, he has gained his freedom from his master.

freed from sin -- Sin is personified as the master in charge of the old man, who lived a sinful way of sin and evil.

is freed -- Greek, (dedikaiōtai). Perfect passive indicative of dikaioō, stands justified, set free from. The word here is used clearly in the legal sense of setting one at liberty from servitude.

Literally, is justified; i.e., acquitted, absolved; just as the dead person sins no more, being released from sin as from a legal claim. “As a man that is dead is acquitted and released from bondage among men, so a man that has died to sin is acquitted from the guilt of sin and released from its bondage” (Alford). - VWS

Rom 6:8-11: This passage continues to illustrate of what the apostle had said before, Romans 6:5-7. The argument is, that as Christ was once dead but now lives with God, and will no more die, so we, being dead to sin, but living unto God, should not obey (follow) sin, but should live only to please God.

Now if we died with Christ -- Paul is assuming the Roman Christians has repented of sin and been baptized into Christ (cf. Romans 6:3-4).

we believe -- All Christians.

that we shall also live with Him -- While it is true that in the future state we will live with Christ, Paul is here indicating that after our resurrection in baptism we are to live a life of holiness, as Christ lived.

with Him -- After baptism our life is in a new relationship with Christ.

See Romans 6:5 for how characteristic it is in all of Paul’s writing to use sun (with) in compound format (e.g., three in Ephesians 2:5-6).

Knowing -- Paul assumes this as an undoubted article of belief among all Christians.

Christ, having been raised from the dead -- This is the basic belief among Christians, the fact that literally Jesus Christ was victorious over the hadean world, conquered death, and was resurrected to life again. Acts 2:24; Acts 2:31-32. This was the heart of all apostolic preaching the the book of Acts, and the basic belief in all the epistles and the book of Revelation.

dies no more -- After Christ’s resurrection, he didn’t die again, but ascended back to the Father in heaven, Mark 16:19.

Death no longer has dominion over Him -- Death, or Hades, had now power, no lordship, over Christ. Christ’s resurrection demonstrated he was the one in control over death’s realm, which Satan perhaps thought was his. 1 Corinthians 15:26;

When God raised Jesus from the dead, He transformed His earthly body into a glorified human body that is no longer susceptible to death and decay. In this state, Christ represents the immortal life that awaits those who have faith in Him. - FSB

For in that he died -- For in respect to the design of his death.

He died unto sin -- His death had respect to sin. The design of his death was to destroy sin; to make an atonement for it, and thus to put it away.

Once for all -- ἐφάπαξ ephapax. Once only; once for all. This is an adverb denying a repetition (Schleusner), and implies that it will not be done again; compare Hebrews 7:27; Hebrews 9:12; Hebrews 10:10.

For the life he lives -- The design of his living. He lived to promote the glory of God.

he lives to God -- His aim was always to promote the glory of God. Since Christians are united to Christ they are bound to imitate him and live to advance the glory of God.

Likewise -- In like manner.

consider[reckon] yourselves -- As Christ did, consider ourselves to do likewise.

to be dead to sin -- Dead, therefore sin having no influence or activity in your life.

but alive to God -- Alive to promote God’s glory and following His holiness.

in Christ Jesus -- Because of the Christian’s connection, and union, with Christ, he should do as Christ did, live a righteous and holy life, honoring God and living to God’s glory. (A life of sin, does not do that!)

Therefore -- A conclusion or summary of his (Paul’s) train of reasoning. The result of all this is that sin is not be the way of life for the Christian.

do not let sin reign -- Sin is not to have dominion or rule in the life of one following Christ.

in your mortal body -- In you. Perhaps the apostles uses the word "mortal" here to remind them of the the tendency of the flesh to sin and give itself over to evil passions and desires (compare Romans 7:5, Romans 7:23; Romans 8:3, Romans 8:6).

that you should obey it -- Sin is not to be our "master" to be obeyed and ourselves made its slaves.

in its lusts -- The lusts, desires, passions of the "mortal body" are not to be the "masters" of those whose lives are dedicated to giving God glory.

Do not yield your members to sin -- Do not use, devote, or employ, the "members" of your body to be used in sin. The word "members" here refers to the members of the body (the hands, feet, tongue, eyes, etc).

It is a specification of what in Romans 6:12 is included under the general term “body;” see Romans 7:5, Romans 7:23; 1 Corinthians 6:15; 1 Corinthians 12:12, 1 Corinthians 12:18, 1 Corinthians 12:20.

as instruments -- The word "instruments" ὁπλα hopla, properly signifies “arms;” or implements of war;

of unrighteousness to sin -- The follower of Christ is not to engage any of his "members" (hands, tongue, etc) as though they were under the direction of sinful passions and evil desires to accomplish purposes of iniquity. The Christians should not make the members of his body the slaves of sin reigning within him.

to [unto] sin -- In the service of sin; to work iniquity.

but present [yield] yourselves to God -- Give or devote yourselves to God and His plan for you.

as alive from the dead [as men who have been brought from death to life] -- Remembers you have been resurrected (in baptism into a union with Christ) and so are now alive to live to God’s glory.

and your members as instruments of righteousness to God -- So your life in glorifying God means using all your members as tools or weapons to live righteous lives in glory of God.

Christians should devote every member of the body to God and to his service. Their tongue should be consecrated to his praise, and to the office of truth, and kindness, and benevolence; their hands should be employed in useful labor for him and his cause; their feet should be swift in his service, and should not go in the paths of iniquity; their eyes should contemplate his works to excite thanksgiving and praise; their ears should not be employed to listen to words of deceit, or songs of dangerous and licentious tendency, or to persuasion that would lead astray, but should be open to catch the voice of God as he utters his will... BN

For sin -- The inclination to sin.

shall not have dominion (be master) over you -- Shall not reign, Romans 5:12; Romans 6:6; The way or life of sin is not to be the master of Christians.

for [since; because] you are not under law -- Christians are not attempting to be justified by law (the Law of Moses) or any such set of rules and/or regulations.

but under grace -- Under God’s scheme and overflow of mercy. The way in which grace removes and destroys sin is stated in the following verses.

What then? shall we sin ... The apostle proceeds to notice an objection which might be suggested. “If Christians are not under the law, which forbids all sin, but are under grace, which pardons sin, will it not follow that they will feel themselves released from obligation to be holy? Will they not commit sin freely, since the system of grace is one which contemplates pardon, and which will lead them to believe that they may be forgiven to any extent?” - BN

Certainly not! . . God forbid. Romans 3:4.

Do you not know -- The apostles answers the objection of Romans 6:15 by a reference to the known laws of servitude or slavery, Romans 6:16-20.

that if you give yourselves to anyone as slaves -- The apostle here refers to voluntary servitude; but where this existed, the power of the master over the time and services of the servant was absolute.

Yield yourself -- If you yield to the lust temptations of the body, then you are his servant! And sin reigns!

you are slaves to the one of whom you obey -- Even as voluntary servants we are putting ourselves under the control and destiny of whom we follow and obey. John 8:34.

either of sin, which leads to death -- Serving sin, or leading the life of sin, leads to death, eternal separation from God. Isaiah 59:2; Romans 6:23;

or of obedience, which leads to righteousness? -- The same rule exists in regard to holiness, or righteousness. Obedience to God, is an ellipsis that is understood in this last phrase. Obedience to God is what leads to a life of holiness or righteousness, and the gift of eternal life, Romans 6:23.

But thanks be to God -- From the conversion of the Roman Christians Paul finds a ground of gratitude to God.

that you were the slaves of sin -- This expression states that before their conversion to Christ they were in bondage to sin, completely its slaves.

but you became obedient from the heart -- Their conversion was not merely in external form, but a sincere genuine turning to the Lord and to the way of life he directs his followers.

to that form of teaching [doctrine] -- The word form is τύπον, a type. The gospel they had receive centered in the teaching about the death, burial, and resurrection of Jesus Christ 1 Corinthians 15:1-4. The type, or form of that was their own death, burial and resurrection in baptism, Romans 6:3-4.

obeyed -- that form of doctrine -- Paul preached the doctrine of Christ’s death, burial, and resurrection 1 Corinthians 15:1-4. The form of that doctrine that the Corinthians had obeyed Acts 18:8 was their baptism which Paul teaches here in Romans 6:3-5 is how the candidate imitates the death, burial, and resurrection of Christ in obeying the Gospel. - WG

In the Greek “form” is a word for a mold such as a craftsman would use to cast molten metal. - MSB

to which you committed [entrusted; delivered] -- The Roman Christians had obeyed the teaching in which they had been instructed, to which they committed themselves.

Rom 6.18

and having been set free from sin, -- Having followed the form of death, burial, and resurrection of Christ they became dead to the sinful way of life (Romans 6:11), set free (in the legal term or sense) from the "master" Sin. John 8:32.

you became the slaves [servants] of righteousness. -- They now took a new "master" which directed them to a life of "right-doing" or holiness.

I speak in human terms -- Paul says, "I am using this illustration from common life in order to be clearly understood."

because of the weakness of your flesh -- Lit. but seems an idiom for the meaning used in the New Century version, because this is hard for you to understand. Because you are not use to these spiritual truths, Paul says, I use these human analogies.

Paul’s use of the master/slave analogy was an accommodation to their humanness and their difficulty in grasping divine truth.- MSB

He apologizes, so to speak, for using the peculiarly earthly image of the slave-market to enforce a truth of the most exalted spiritual dignity;- CBSC

NIV "you are weak in your natural selves."

Weakness, infirmity, feebleness, as opposed to vigor and strength.

For just as you presented your members as slaves in impurity and to lawlessness -- [NASB]

This seems to be a repeat of Romans 6:13 in extended language.

Just as they had used "members" (parts of the body, hands, feet, tongue, etc.) for impurity and wickedness of life (apparently given to degraded passions as were common among idolatrous practices and heathens), they are now to use all their "members" to the service of righteousness leading to a holy way of life. Perhaps similar to Paul’s statement to the Ephesians, Ephesians 4:28. (1 Thessalonians 4:11-12. 1 Timothy 6:18; 2 Thessalonians 3:7-10;)

so now present your members as slaves of righteousness for holiness -- They were to now let their surrender to holiness be as sincere and zealous as their previous service to iniquity and evil.

For when -- Referring to the time they had given themselves to serving sin and living a wicked way of life.

you were free in regard to righteousness -- In their former state devoted entirely to sin they had no time or inclination to live holy and righteous lives.

Paul seems to be implying that now they ought to be entirely free of living a sinful life.

While "serving" sin they didn’t find themselves in servitude to God, thus "free" (in the legal sense of his illustration) in regard to righteousness.

What fruit did you have -- What reward or advantage was there in indulging in sinful living.

things of which you are now ashamed -- They had turned their lives around and now were ashamed of their former practices. Ephesians 5:12. cf. Rom. 1; 2 Corinthians 4:2; Philippians 3:19.

For the end -- The results of those things lead to death.

But now having been set free from sin -- This the Roman Christians had done by putting to death the old man enslaved to the master "Sin", Romans 6:6-7;

In putting to death the old man, a new man was resurrected (raised from the water grave of baptism) to a new life free from sin, becoming now servants to God, with the new future of life everlasting.

having become slaves of God -- They had accepted a new Master into their lives, "God". This meant a new life of servitude to Him, obeying Him.

you fruit ... and the end -- The results of this new life is a life of holiness and a life leading to everlasting [eternal] life.

everlasting life -- See note at Romans 2:7.

For -- The "for" refers to the last statement. - CBSC.

For the wages of sin -- The word “wages” ὀψώνια opsōnia properly refers to the pay of a soldier. That with which he would buy the things he would eat, etc. Luke 3:14; 1 Corinthians 9:7; 2 Corinthians 11:8.

"Wages" implies something one has earned and what one deserves.

is death -- Eternal separation from God and everlasting punishment. Here it stands opposed to eternal life. Ezekiel 18:4.

Wages normally maintain life, but these wages result in death.- Constable

But the gift of God -- In contrast to "wages" earned, or given in payment and something due, eternal life is a "gift," something not earned but gratuitously conferred.

is eternal life -- See note at Romans 2:7; rom 6.22. In opposition to death. Eternal life speaks not only to its duration, but to it supreme quality.

in Christ Jesus our Lord -- Eternal life is to be found only in Christ, Acts 4:12; and it embraces a relationship with Him that is superior to life here