Romans 6

1 Well then, should we keep on sinning so that God can show us more and more of his wonderful grace?

2 Of course not! Since we have died to sin, how can we continue to live in it?

3 Or have you forgotten that when we were joined with Christ Jesus in baptism, we joined him in his death?

4 For we died and were buried with Christ by baptism. And just as Christ was raised from the dead by the glorious power of the Father, now we also may live new lives.

5 Since we have been united with him in his death, we will also be raised to life as he was.

6 We know that our old sinful selves were crucified with Christ so that sin might lose its power in our lives. We are no longer slaves to sin.

7 For when we died with Christ we were set free from the power of sin.

8 And since we died with Christ, we know we will also live with him.

9 We are sure of this because Christ was raised from the dead, and he will never die again. Death no longer has any power over him.

10 When he died, he died once to break the power of sin. But now that he lives, he lives for the glory of God.

11 So you also should consider yourselves to be dead to the power of sin and alive to God through Christ Jesus.

12 Do not let sin control the way you live; do not give in to sinful desires.

13 Do not let any part of your body become an instrument of evil to serve sin. Instead, give yourselves completely to God, for you were dead, but now you have new life. So use your whole body as an instrument to do what is right for the glory of God.

14 Sin is no longer your master, for you no longer live under the requirements of the law. Instead, you live under the freedom of God’s grace.

15 Well then, since God’s grace has set us free from the law, does that mean we can go on sinning? Of course not!

16 Don’t you realize that you become the slave of whatever you choose to obey? You can be a slave to sin, which leads to death, or you can choose to obey God, which leads to righteous living.

17 Thank God! Once you were slaves of sin, but now you wholeheartedly obey this teaching we have given you.

18 Now you are free from your slavery to sin, and you have become slaves to righteous living.

19 Because of the weakness of your human nature, I am using the illustration of slavery to help you understand all this. Previously, you let yourselves be slaves to impurity and lawlessness, which led ever deeper into sin. Now you must give yourselves to be slaves to righteous living so that you will become holy.

20 When you were slaves to sin, you were free from the obligation to do right.

21 And what was the result? You are now ashamed of the things you used to do, things that end in eternal doom.

22 But now you are free from the power of sin and have become slaves of God. Now you do those things that lead to holiness and result in eternal life.

23 For the wages of sin is death, but the free gift of God is eternal life through Christ Jesus our Lord.

Romans 6 Commentary

Chapter 6

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)

Verses 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.

Verses 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.

Verses 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?

Verses 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.

Verses 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.

Footnotes

• [a]. Or Do not let sin reign in your body, which is subject to death.

Chapter Summary

INTRODUCTION TO ROMANS 6

The Apostle having finished his design concerning the doctrine of justification, refutes the charge brought against it as a licentious doctrine, and prevents any ill use that might be made of it by men of evil minds, justified persons by the strongest arguments, and with the best of motives to holiness of life and conversation: he saw, that whereas he had affirmed in the preceding chapter, that sin being made to abound by the law, in the condemnation of sinners, the grace of God the more abounded in their justification and pardon; that some would rise up and object, that this doctrine countenances men's continuance in sin, and opens a door to all manner of iniquity; and that others would abuse this doctrine, and encourage themselves in a vicious course of life, upon this mistaken notion, that the grace of God would be the more illustrious by it; all which is suggested in Ro 6:1, to which an answer is returned in Ro 6:2, with an abhorrence of everything of this kind; and by an argument, showing the absurdity and inconsistency of it, seeing persons dead to sin, as justified ones are, cannot live in it: and that they are dead to sin, and under obligation to live unto righteousness, he argues from their baptism into Christ's death, which represents their being dead with Christ, and buried with him, Ro 6:3,4, and likewise the resurrection of Christ from the dead, and theirs by him, whereby they are both fitted and obliged to walk in newness of life; since they are, and should be like him, as in his death, so in his resurrection from the dead: and the rather, as they are implanted in him, as the branches in the vine, Ro 6:4,5, and especially as it was the great end of his death, that by the crucifixion of sin with him, it might so be destroyed, that his people should be no more servants to it, Ro 6:6, this being proved, that justified ones are dead to sin, the apostle argues upon it, that such are freed from sin, Ro 6:7, and therefore ought not, and cannot live in it; for this must be given into as an article of faith, that such as are dead with Christ live, and shall live a life of communion with him, Ro 6:8, which is inconsistent with living in sin: he further argues from the resurrection of Christ, which was not to die more, Ro 6:9, and suggests, that in like manner, those who have been dead and buried, and risen with him, which their baptism signifies, should not live in sin, which is no other than dying again; and to strengthen this, directs to the ends of Christ's death and resurrection, Ro 6:10, the end of the one being unto sin, to finish, make an end of that, and be the death of it, and the end of the other, being living unto God; wherefore in like manner, such who profess to be Christ's, to be justified by his righteousness, to be baptized into his death, and to be risen with him, should account themselves dead unto sin, and so not live in it, and alive to God through the righteousness of Christ, and so live to his honour and glory, Ro 6:11, and having thus answered the objection, and removed the calumny, and set this matter in a clear light, the apostle proceeds to dehort from sinning, and to exhort to holiness of life, Ro 6:12,13, in which he compares sin to a tyrant, the lusts of it to the laws of such an one, and which therefore should not be obeyed; and the rather, as the wages of them are death, and have made the body already mortal; wherefore the members of it should not be employed in such service, but in the service of God: and whereas it might be objected, that sin is too strong and prevalent, and has got the mastery, and will keep its power, the apostle declares it as a promise of grace, that sin shall not have the dominion, Ro 6:14, giving this as a reason, because such as are justified and sanctified, are not under the law, as a covenant of works, but under the covenant of grace, of which this promise is a part; and in order to prevent an ill use of this doctrine, and remove an objection that might be made, that if not under the law, men are under no restraints, but may go on in sin without control, he answers it with his usual detestation, Ro 6:15, and argues the folly and absurdity of living in sin upon such an account, because it would make them servants of sin unto death, Ro 6:16, and so they were before conversion, but now were otherwise, for, which they had reason to be thankful, Ro 6:17, since through the grace of God they had yielded an hearty obedience to the Gospel; wherefore to obey sin would be to return to their former state of bondage; whereas being freed from the power and dominion of sin, they were now the servants of righteousness, and ought to act becoming such a character, Ro 6:18, wherefore it was but acting the part of reasonable men, it was but their reasonable service, to yield themselves servants, not to sin and uncleanness, but to righteousness and holiness, Ro 6:19, in order to engage to which, the apostle puts them in mind of their former state; how that when they were in subjection to sin, they had nothing to do with the exercise of righteousness, Ro 6:20, and therefore as there was an alteration made in them, they ought to be just the reverse in their conduct and conversation; for he appeals to them, that they had no pleasure nor profit in their former course of life; which had brought upon them shame and confusion, and must have ended in death, had it not been for the grace of God, Ro 6:21, but now as they were delivered from the slavery and dominion of sin, they were under a better master, were servants to God; and the fruit of their service was holiness, and the issue of all would be everlasting life, Ro 6:22, which is illustrated by the contrary, Ro 6:23, the wages due from the service of sin, and which only could be expected from it, being death; whereas grace and holiness, the gift of God, issue in eternal life by Christ Jesus; in whose hands it is, and through whom it comes, and is enjoyed.