Romans 6:1-14

Our new life in Christ

1 So what are we going to say? Should we continue sinning so grace will multiply?

2 Absolutely not! All of us died to sin. How can we still live in it?

3 Or don't you know that all who were baptized into Christ Jesus were baptized into his death?

4 Therefore, we were buried together with him through baptism into his death, so that just as Christ was raised from the dead through the glory of the Father, we too can walk in newness of life.

5 If we were united together in a death like his, we will also be united together in a resurrection like his.

6 This is what we know: the person that we used to be was crucified with him in order to get rid of the corpse that had been controlled by sin. That way we wouldn't be slaves to sin anymore,

7 because a person who has died has been freed from sin's power.

8 But if we died with Christ, we have faith that we will also live with him.

9 We know that Christ has been raised from the dead and he will never die again. Death no longer has power over him.

10 He died to sin once and for all with his death, but he lives for God with his life.

11 In the same way, you also should consider yourselves dead to sin but alive for God in Christ Jesus.

12 So then, don't let sin rule your body, so that you do what it wants.

13 Don't offer parts of your body to sin, to be used as weapons to do wrong. Instead, present yourselves to God as people who have been brought back to life from the dead, and offer all the parts of your body to God to be used as weapons to do right.

14 Sin will have no power over you, because you aren't under Law but under grace.

Romans 6:1-14 Meaning and Commentary

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.