Chapter 6

1 We may not live in sin, 2 for we are dead unto it, 3 as appeareth by our baptism. 12 Let not sin reign any more, 18 because we have yielded ourselves to the service of righteousness, 23 and for that death is the wages of sin.

1. What shall we say then? For the use of this clause see on ch. 4:1. In the previous chapter Paul has spoken of the universal degeneracy of man resulting from Adam’s fall. But he has assured the believer that, despite man’s inherited and cultivated tendencies to do evil, the grace of God is more than sufficient to save him from his sin, to turn transgression into righteousness and death into eternal life. The more sin has abounded, the more God’s grace has abounded. Does this imply, Paul inquires, that men might as well go on sinning, so that grace may abound all the more?

Shall we continue? Gr. epimenoµ, meaning primarily, “to remain,” “to abide at,” or “to abide with” (see 1 Cor. 16:8; Phil. 1:24). It also means “to persevere” (see Rom. 11:23; Col. 1:23). Paul’s question is, “Are we to persist in sinning?”

Paul has already alluded to the fact that the doctrine of justification by faith apart from works of law was being misrepresented by enemies as an encouragement to do evil that good may come (see on Rom. 3:8). There was also a danger that even believers might abuse their new-found freedom (Gal. 5:13). Therefore, since such a misunderstanding of righteousness by faith involves so complete a failure to realize God’s purpose in His plan for the restoration of man, Paul carefully and vigorously explains the experience that must follow a genuine experience of justification, namely, sanctification.

2. God forbid. See on ch. 3:4.

That are dead to sin. Rather, “who died to sin.” The Greek points to a particular time or event, in this case the believer’s surrender to Christ and his consequent rebirth and justification. Paul’s argument is that to live in sin is inconsistent with having once died to it.

Live any longer therein. It is one thing, because of the weakness of the flesh, to commit an occasional sin. It is quite another to live in sin. To live in sin means that sin is the element in which we live, the moral atmosphere that our souls breathe. Such a life is absolutely incompatible with faith. The faith in Christ that makes possible the justification of the sinner implies an unreserved willingness to do His will and a hatred of all that caused the Saviour such great suffering (see on ch. 3:28, 31). The faith that claims justification but at the same time permits a persistence in the old ways of sin is not faith at all. The evidence that a man is justified, born again, and passed from death unto life is that he now finds delight in obeying God’s law (1 John 2:1–6; cf. Rom. 13:8). “In the new birth the heart is brought into harmony with God, as it is brought into accord with His law. When this mighty change has taken place in the sinner, he has passed from death unto life” (GC 468). It is true that the believer may at times fall into some sin (see 1 John 2:1), but the evidence that a man has been really born of God is that he no longer continues practicing sin (1 John 3:9), or, as Paul describes it, he no longer lives in sin.

3. Know ye not? Literally, “Or are you ignorant?” In other words, “Do you admit the truth of what I am saying, or is it possible that you do not realize all that your baptism involves?”

Baptized into. The phrase thus translated occurs also in 1 Cor. 10:2 (there translated “baptized unto”) with reference to the experience of the Israelites with Moses. As a result of their being under the cloud and passing through the waters of the Red Sea the Israelites were brought into close union with their leader. They “believed the Lord, and his servant Moses” (Ex. 14:31). They had greater confidence in Moses from then on. They trusted him as their deliverer and followed him as their commander. The union of the Christian believer with his divine Saviour is, of course, of a higher order than this. It implies a relationship of such love and implicit trust that the believer is actually changed into the same likeness of goodness and mercy as his Redeemer (see 2 Cor. 3:18; cf. CT 249).

The phrase “into Jesus Christ” means into union with Jesus Christ. This does not mean that the ceremony of immersion alone actually effects this union; baptism is a public proclamation of a spiritual relation with Christ that is entered into before the outward ceremony takes place. Baptism represents the joining of the life of the believer in such close union with the life of Christ that the two become, as it were, one spiritual unity (see 1 Cor. 12:12, 13, 27; Gal. 3:27).

Paul’s conception of union with Christ reveals that his conversion was more than an intellectual change. His personal acceptance of Christ as his Redeemer and Lord led to such a close and absorbing spiritual fellowship that it came to mean little less than an actual identification of will (Gal. 2:20). It is not uncommon in the case of ordinary friendship for two persons to share such unity of purpose that they seem to think and act almost as if they were one. Friendship with Christ is on an even higher level and bound by forces not only human but divine.

Into his death. The meaning of this is given in the verses that follow, especially in vs. 10 and 11, where Paul explains that as Christ died to sin, so the Christian should regard himself as dead to sin. And if by baptism the believer has shown his participation in Christ’s death unto sin (v. 10) in his behalf, then surely he cannot continue living in the sin that made that death necessary (v. 2).

In order for the sacrifice of Christ to accomplish salvation for the sinner, the individual believer must knowingly participate in the meaning and in the experience represented by the death, burial, and resurrection of Christ for his sake. As a public confession of this experience the believer submits to the ceremony of immersion in harmony with the command of Jesus (Matt. 28:19).

4. Are buried. Rather, “were buried.” The Gr. sunthaptoµ means, literally, “to bury together.” Paul’s description of baptism as representing burial is evidence that it was the practice of the early Christians to baptize by immersion (see on Matt. 3:6). If Paul had been referring to one of the other forms of baptism that have become popular in more recent centuries, his symbolism in this verse would have been rather strained, if not pointless.

Baptism. Gr. baptismos, from baptizoµ, meaning “to dip,” “to immerse” (see on Matt. 3:6).

Into death. This phrase may be connected either with “buried” or with “baptism” (cf. v. 3). The difference is not important. Paul’s point is that immersion represents that the believer’s death to sin is as real and complete as was Christ’s death when He lay in the tomb. And if it is so complete, then surely it should mark the end of the old way of life and the beginning of the new. It is a denial of the meaning and purpose of baptism for the old life of sin to be continued thereafter. As burial (or total immersion) in the baptismal water is followed by total emergence, so death with Christ to sin, which that immersion symbolizes, is to be followed by resurrection with Him to a new way of life.

Was raised. It is important to recognize that baptism symbolizes not only death and burial but also resurrection. The rite points in two directions, back to our death to sin and forward to our new life in Christ. As the death of Christ had the resurrection in view (see ch. 4:25), so also the work of grace does not end with the believer’s death to sin. Rather, this death to sin looks forward to a higher, holier, and brighter life. Justification anticipates the Christian’s complete sanctification.

Glory. The glory of God represents all the divine perfection and excellence (see on ch. 3:23). It was the attribute of power that was especially manifested in the resurrection of Christ (see Rom. 1:4; 1 Cor. 6:14; 2 Cor. 13:4; Eph. 1:19, 20). Concerning the resurrection of Lazarus, Jesus declared, “Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?” (John 11:40).

Should walk. Literally, “should walk about,” implying habitual conduct; hence, “should live” (see Rom. 8:4; 2 Cor. 5:7; 10:3; Eph. 2:10; 4:1).

Life. Gr. zoµeµ. Note that Paul does not use the word bios, which signifies the manner of life, and is translated “life” or “living” in Mark 12:44; Luke 8:14; 1 Tim. 2:2; 2 Tim. 2:4; 1 John 2:16; etc. Zoµeµ denotes the principle of life, and is the word used in Matt. 19:16; Luke 1:75; 12:15; John 1:4; 3:16; 5:26; Rom. 11:15; Rev. 22:1; etc. The conduct of day-by-day living has already been referred to as “walking.” When the believer has been born again of the Holy Spirit, he is henceforward animated by a new vital element (see Rom. 8:9–11). Thus, to “walk in newness of life” is to walk “after the Spirit” (v. 4). Hence, the daily conduct of the Christian will reveal the presence and effect of the Spirit of life (see Col. 3:1–3; 6T 98, 99).

5. Planted together. Gr. sumphutoi, “grown together.” “Planted together” is not a precise rendering of the Greek word. The idea is to be vitally connected. It is a picture of the vital union that exists between Christ and those who have entered into the intimate fellowship of faith with Him. Compare Christ’s parable of the Vine and the Branches (John 15:1–8). Unless the believer first enters by faith into this vital connection with Christ, it is impossible for him to walk in newness of life, no matter how much he may desire to do so.

We shall be also. The last part of this verse is much shorter in the Greek, as the words in italics in the KJV indicate. Translated literally, it reads, “but also we shall be of the resurrection.” Some have applied this passage primarily to the future resurrection, but this is not indicated by the context. Paul is emphasizing that as the believer shares in the likeness of Christ’s death by himself dying to sin, so he must share in the likeness of Christ’s resurrection by rising to a new life of righteousness. In both these experiences he is showing his vital union with the Saviour.

It is true, of course, that spiritual rebirth and life in the Spirit lead to final resurrection and eternal life. In fact, for those who walk in newness of life, eternal life has in a sense actually begun (see on John 8:51).

6. Knowing this. Contrast “Know ye not?” (v. 3). Recognition of the vital union referred to comes from an understanding of the meaning and purpose of Christ’s death and resurrection, as Paul now explains further.

Our old man. That is, our former self in the old corrupt and sinful condition. Paul’s use of this expression elsewhere illuminates his meaning here (see Eph. 4:22, 23; Col. 3:9).

Is crucified. Rather, “was crucified.” The reference is to the experience of the believer when he first accepted Christ, renounced his evil past, and died to sin. Contrasting his former with his present state, Paul felt that he was like another being and had undergone a change as complete as that of death. His old self had passed away. He now was a new man in Christ, and Christ dwelt in him (see 2 Cor. 5:17; Gal. 2:20).

This passage emphasizes the fact that conversion and rebirth mean more than a mere change of profession and habits of life. They involve a radical change in the inner man, which can be wrought only by the regenerating Spirit of God. The plan for man’s salvation brings not only deliverance from condemnation through acceptance of the benefits of Christ’s sacrifice, it brings also the birth or creation of a new self free from the slavery of sin.

The profound significance of the rite of baptism as here explained is clear evidence that infant baptism in no way fulfills the Lord’s purpose in ordaining this rite. It is the intelligent participation in the meaning of the symbolism that brings to the believer the blessing that was intended. He meditates upon each step in the process and thinks to himself, “Now I am entering into fellowship with Christ in His death. As I am immersed, I am being buried with Christ. As I emerge from the water, I am rising to the new life in Christ.” The ceremony is thus no empty, outward form, but a confirming and transforming experience that is ever remembered as symbolic of the end of the old life of sin and the beginning of the new life of righteousness in union with Christ.

The body of sin. That is, the body as the seat of sin, the body belonging to and ruled by the power of sin, in which the members are instruments of unrighteousness (v. 13). Similar expressions elsewhere are “the body of this death” (ch. 7:24), meaning, “the body that is doomed to die”; “the body of the sins of the flesh” (Col. 2:11), meaning, “the body that is prone to serve its own carnal impulses.” Thus “the body of sin” is equivalent to “our old man.” It represents the body, so far as it is the seat and instrument of sin and the slave of sin. It must be crucified and “destroyed,” so that sin may no longer use it as a slave.

Destroyed. Gr. katargeoµ, the same word used in ch. 3:3, where it is translated “make … without effect.” Compare the use of the word in chs. 3:31; 4:14. Katargeoµ implies bringing the body of sin to a state of inertness and disability. This does not mean, of course, that the physical body is to be destroyed, but that the body in its relation to sin is to be rendered as thoroughly inert and motionless as if it were dead.

Serve sin. Or, “be enslaved to sin” (see v. 17). To live in sin (v. 2) is to be in bondage to its power. Jesus taught that “whosoever committeth sin is the servant [slave] of sin” (John 8:34), but that the truth can set men free from its bondage (v. 32). It is through the impulses of the flesh that sin exercises its dominion and holds man under its control. Therefore, the old self must be “crucified with Christ” (Gal. 2:20), so that the believer may be freed from sin’s evil sway.

He that is dead. Literally, “he who has died.” In v. 6 (see comment there) the sinner is represented as a slave. Only death with Christ can release him from his bondage to sin. Paul now illustrates this by pointing to the obvious truth that when a slave dies, he ceases to be subject to the control of his master. So the Christian, when he dies to sin, is free from sin’s control (cf. 1 Peter 4:1).

Freed from sin. Literally, “justified from sin.”

8. If we be dead. Literally, “if we died” (cf. v. 7).

We believe. As Abraham believed that what God had promised “he was able also to perform” (Rom. 4:21; cf. 1 Thess. 5:24; 2 Thess. 3:3; 2 Tim. 2:11).

We shall also live. This does not refer primarily to the future life in glory, though this is implied (see on v. 5). Paul is emphasizing that the death which delivers from the bondage of sin is followed by a new life of liberty (vs. 8–11) that is no longer under the dominion of sin but is devoted to the service of a new master (vs. 12–14). Paul is particularly referring to the “newness of life” (v. 4) to be enjoyed by the Christian here on this earth—the life of Christ in the believer (Gal. 2:20) and the life of the believer in Christ (Col. 3:3).

9. Knowing. Our belief that we shall live with Christ is based on our knowledge of the fact that He is alive forevermore (Heb. 7:25).

Dieth no more. Compare Rev. 1:18.

Hath no more dominion. Or, “is no longer master.” It was sin that made Christ subject to the dominion of death, not His own sin but ours. For our sake He voluntarily submitted Himself (see John 10:17, 18). Now that His experience of humiliation is over, He remains forever the conqueror and lord of death.

10. In that he died. Literally, “that which he died,” which may be translated, “the death he died.” Compare, “the life which I now live,” literally, “that which I live” (Gal. 2:20).

Died unto sin. He became “sin for us, who knew no sin” (2 Cor. 5:21). The sin that He bore was not His, but ours (see 1 Peter 2:22, 24). But when Christ humbled Himself and became obedient unto death (Phil. 2:8), the claim upon Him as our sin bearer was satisfied. The purpose for which His voluntary submission was undertaken had been accomplished once for all (see Rom. 3:25, 26).

Once. Gr. ephapax, “once for all.” There is no need for the sacrifice to be repeated (see Heb. 7:27; 9:12, 26, 28; 10:10).

In that he liveth. Literally, “that which He lives,” which may be rendered, “the life that He lives.” In the words “he liveth” we have the testimony of one who had seen the Lord. In the blinding light that shone around him on the road to Damascus, Paul recognized a divine presence and asked, “Who art thou, Lord?” Then came the astounding discovery that Jesus, whose followers he was persecuting, was alive (Acts 9:3–9).

Unto God. Christ’s life on earth was also, of course, “unto God.” But Paul seems to be drawing a distinction between Christ’s life on earth, a life of conflict with sin and subjection to death, and His present glorified life, exalted to the right hand of the Father (John 17:5; Acts 7:55). Because He was “made … to be sin” for our sake (2 Cor. 5:21), Jesus felt “the Father’s wrath upon Him as man’s substitute” (DA 753). But now that He has triumphed over sin and death, He once again enjoys uninterrupted communion with the Father and lives “unto God.”

11. Reckon ye. For the purpose of explaining the Christian experience, Paul speaks of a believer as if he consisted of two selves. The old self is now dead, for it has been crucified with Christ (v. 6). The new self is alive, born again of the Holy Spirit (v. 4). Thus Paul can speak of a man as being at the same time dead in relation to sin and alive in relation to God. In addition to this, Paul seems to set a man’s consciousness apart from the old and new selves, so that the believer is able to decide consciously with reference to keeping the old self dead and the new self alive.

Dead. This suggests a continued state of death. As Christ died once for all to sin (see on v. 10), so the believer, once for all united to Christ, must consider himself dead to the dominion of sin forever.

Alive unto God. The believer’s new life belongs wholly to God and must be devoted entirely to His service. As Christ “liveth unto God” (v. 10), so also the Christian lives “unto God” a life that begins on earth in holiness and will continue in heaven in glory and honor and immortality.

Through Jesus Christ. Or, “in Jesus Christ.” The believer’s conformity to the likeness of Christ’s death to sin and His life to God are attained, not merely “through” but “in” Christ Jesus. This experience has been made available to the Christian “through” Christ, but only the believer who is “in” Christ can participate in it.

Our Lord. Important textual evidence may be cited (cf. p. 10) for the omission of this phrase. The meaning is not affected by the omission.

12. Reign. Rather, “go on reigning,” as it has in the past. By using the word “reign” Paul is not implying a comparison between reigning and merely existing, but between reigning and being completely deposed. Believers die with Christ so that sin may no longer have any dominion over them.

Obey it in the lusts. Important textual evidence may be cited (cf. p. 10) for omitting the words “it in.” However, the sense is not materially affected. Though our “old man” is described as crucified with Christ (v. 6), we are still in our “mortal body,” with its earthly desires and cravings. Sin is still a power. If we so allow, sin may still have dominion over us. Being born again of the Holy Spirit does not eradicate the earthy desires of the flesh. However, the experience places us in touch with a higher power by which we may ever successfully resist the attempted domination of sin. But it still rests with us to decide whether we will give our continued allegiance to sin or to Christ.

It is for this reason that we must experience a “fresh conversion” every day (see 1T 699; 7T 44). Our experience of yesterday is not sufficient for today. Though we may have died to sin yesterday, our “old man” may rear his ugly head again today. Only by keeping our old selves continually and completely dead to sin, as represented by our baptism, are we able to live daily unto God. And this experience is possible only through union with Jesus Christ, by a faith in Him that is so real and so constant that like Him we hate sin and love righteousness. Compare COL 331. For Paul’s experience of daily consecration see 1 Cor. 15:31; MH 452, 453; cf. 1 Cor. 9:27.

13. Yield ye. The word “yield” occurs twice in this verse, but the forms in Greek are different. The first implies continuous action, “do not go on yielding,” or “stop yielding.” The second means, “yield yourself once for all” (see also ch. 12:1).

Members. That is, the organs and faculties of the body (see also Rom. 7:5, 23; 6:15; 12:12, 18, 20).

Instruments. Gr. hopla. The same word is translated “armour,” or “weapons,” in John 18:3; Rom. 13:12; 2 Cor. 6:7; 10:4. In the NT it seems to be used particularly of weapons of war. Some commentators have seen in this verse a picture of sin and righteousness at war with each other and enlisting supporters in their armies. As sin struggles for the mastery, it calls out an army of the lusts of the flesh and seeks to use the organs and faculties of the body as weapons by which the lusts may re-establish the tyranny of unrighteousness. Others, however, prefer to understand that Paul is simply stating that our members should never be submitted to the direction of sinful desires to accomplish any kind of unrighteous purpose. Compare 2T 454.

Yield yourselves. That is, once for all (see above under “yield ye”).

That are alive. That is, as men raised to new life in Christ (v. 11).

Instruments of righteousness. In thus dedicating his members unto God, the Christian commits himself to strive, by the empowering of God’s Spirit, for the greatest possible perfection of every organ of the body and quality of the mind, that he may know, love, and serve his Redeemer acceptably (see COL 330).

14. Not have dominion. Or, “not be master.” It is true that sin will tempt and annoy. Nevertheless, it will not have mastery over the true Christian. Therefore, the believer should yield himself with courage to the service of God, for victory over sin is promised him.

Not under the law. Literally, “not under law.” The definite article “the” is not used with either “law” or “grace” (see on ch. 2:12). Paul is not referring here primarily to any law in particular but to law as a principle. His point is that Christians are not under law as a way of salvation, but under grace. Law cannot save a sinner, nor can law put an end to sin or its dominion. Law reveals sin (ch. 3:20), and because of the sinfulness of man, law, as it were, causes transgression to increase (ch. 5:20). Law cannot forgive sin, nor can law provide any power to overcome it. The sinner who seeks to be saved under law will find only condemnation and deeper enslavement to sin. Wherever the principle is held that man can save himself by his own works, there is no effective barrier against sin (DA 35, 36).

But the Christian does not look for salvation legalistically, as if he could be saved by his own works of obedience (ch. 3:20, 28). He acknowledges that he is a transgressor of the divine law, that in his own strength he is wholly incapable of fulfilling its requirements, that he justly deserves to be under its condemnation, and surrenders himself through faith in Christ to the grace and mercy of God. Then, by the grace of God (see on v. 24), his sinful past is forgiven and he receives divine power to walk in newness of life. When a man is “under law,” despite his best efforts sin continues to have dominion over him, because the law cannot set him free from the power of sin. Under grace, however, the struggle against sin is no longer a forlorn hope, but a certain triumph.

The offer to be under grace, thus to have victory over sin, and the enabling power for the attainment of every virtue, have been extended to every one of the descendants of Adam (John 3:16). But many have blindly or stubbornly chosen to remain under law. Even many who profess an earnest desire to be saved prefer to remain under law, as if they could commend themselves to God and earn salvation by their own obedience to law. Such was the experience of the Jews, and such is the experience of many professed Christians today, who in their pride of self-righteousness are not willing to acknowledge their own helplessness and to surrender themselves wholly to the mercy and transforming grace of God.

Paul is saying that as long as a man is under law he remains also under the dominion of sin, for law cannot save one from either the condemnation or the power of sin. But those who are under grace receive not only release from condemnation (Rom. 8:1) but also power to overcome (ch. 6:4). Thus sin no longer will have dominion over them.

15. Shall we sin? See on v. 1. The form of the Greek verb may suggest the occasional act of sin, as compared with the continuing in a life of sin of v. 1. May we indulge ourselves in sin once in a while now that we are not under law but under grace? Paul’s answer is that any indulgence in sin is a return to that bondage to sin from which grace has released the sinner.

To suppose that being under grace means that the believer is now at liberty to disobey the moral law of God with impunity is to misunderstand completely God’s whole purpose in the plan of salvation. It was man’s violation of God’s law in the first place that caused God in His love to offer grace to the sinner. By the grace of God man is released from sin’s rule. How then can anyone conceive it to be right or reasonable deliberately to place himself back in the old bondage? To disobey God’s law is to become once again the servant of sin, for disobedience to divine law is sin (1 John 3:4), and whoever goes on sinning is the servant of sin (John 8:34). To continue in the indulgence of sin after accepting the pardoning and transforming grace of God is to deny the very purpose of that grace. Whoever refuses to allow the grace of God to bring him into more and more perfect obedience to divine law is rejecting grace itself and thereby turning his back on freedom and salvation.

Under the law. Literally, “under law,” as in v. 14 (see comment there).

God forbid. See on ch. 3:4.

16. Know ye not? Paul illustrates his answer to the question raised in v. 15 by referring to the customs of slavery, with which his readers could not but be familiar.

Servants. Gr. douloi, “slaves,” “bond servants.” Among the Greeks and Romans a slave was regarded as his master’s property, and his owner could dispose of him as he pleased. Under a cruel master the lot of the slave was most oppressive, and he was sometimes treated worse than a beast. Such is the condition of every miserable sinner. He is the slave of Satan, and his own evil desires and appetites are his relentless taskmasters (v. 12).

Paul uses the same word “slave” to describe the servants of Christ (see on ch. 1:1). By this he makes it clear that they are indeed their Master’s property. But since Christ is infinitely good and benevolent, His service is actually perfect freedom, for He requires no obedience that He does not turn to the eternal advantage of His servants.

His servants ye are. We show by our conduct which master we are serving. No man can serve two masters at the same time (Matt. 6:24; Luke 16:13; cf. John 8:34).

Unto death. That is, leading to death.

Obedience. That is, of course, obedience to God, as implied by the context. Such obedience is the obedience of faith (see on ch. 1:5; cf. ch. 16:26).

Righteousness. Here, perhaps, meaning right character. Acts of obedience lead to habits of obedience, and such habits make up a right character.

17. God be thanked. Literally, “thanks to God.” Compare ch. 7:25, where the Greek phrase is the same.

Ye were the servants. This very literal translation of the Greek makes it appear that Paul is thanking God that the Roman Christians had been in slavery to sin. This is obviously not the case. Rather, the apostle is thankful that although they had once been slaves of sin, they have now become obedient. It should be an occasion of great joy and thanksgiving when sinners are won to obedience (see Luke 15:7, 23, 24). If we placed as high a value on the human soul as Heaven does, there would be more rejoicing among us when the lost are found and brought to Christ.

Ye have obeyed. Or, “you became obedient,” or “you have become obedient.”

From the heart. This is the type of obedience that springs from faith in Christ. It is the response of love and trust. It is obedience under grace as opposed to legalistic obedience. It is not forced, but willing and sincere.

Form of doctrine. Literally, “type of teaching.” For a definition of “form,” or “type” (tupos), see on ch. 5:14. The meaning that seems most appropriate in this context is that of “pattern,” “example” (cf. Phil. 3:17; 1 Thess. 1:7; 2 Thess. 3:9; 1 Tim. 4:12; Titus 2:7). Paul is speaking of the standard, or pattern, of Christian faith and duty in which the believers had been instructed.

Which was delivered you. Literally, “to which you were delivered.” It might seem more normal to speak of a form of doctrine being delivered to the believers (see 2 Peter 2:21; Jude 3). But Paul may be continuing his picture of the transference of the sinner to a new master. Believers, who were once slaves of sin, have now become obedient from the heart to the standard of teaching to which they were committed.

18. Being … made free. Literally, “having been freed,” or “having been set free,” that is, delivered from the dominion of sin.

Became the servants. Or, “were enslaved.” Conversion means a change of masters. The believer is released from slavery to the tyrant sin and becomes a slave of righteousness. But slavery to righteousness is actually real freedom. Those who serve sin and Satan are the slaves of their own impulses and passions, which in turn are under the control of the wicked one. In calling men to serve righteousness, God is offering them freedom. “Obedience to God is liberty from the thralldom of sin, deliverance from human passion and impulse” (MH 131).

19. Manner of men. That is, in familiar human terms. Compare Rom. 3:5; Gal. 3:15. He evidently felt that the figures of slavery and bondage were unworthy to describe the relation of a Christian to his Master, for they might suggest a forced, mechanical service.

Infirmity of your flesh. Or, “your human frailty.” “Infirmity” means “weakness,” “feebleness.” “Flesh” represents human nature in its physical, mental, and spiritual weakness. Paul seems to be explaining that he chose to draw his illustration from common life out of consideration for a lack of spiritual discernment on the part of the believers (cf. Heb. 5:11–14). He would perhaps have preferred to describe the Christian’s relation to Christ in a more abstract and strictly spiritual way, but like any good teacher, he used the illustration that was best adapted to the background and abilities of his students.

Servants to uncleanness. That is, slaves to impurity. The apparently free pleasure that came with sin was in actuality a hard bondage.

Iniquity. Gr. anomia, “lawlessness.” This is John’s definition of sin (see on 1 John 3:4). “Impurity” and “lawlessness” appropriately describe the characteristic features of paganism (see Rom. 1:24–32; 1 Peter 4:3, 4).

Unto iniquity. Subjecting the members of the body to “impurity” and “lawlessness” results in the habitual practice of “lawlessness.” Indulgence in sin is punished by abandonment to sin (see ch. 1:24, 26, 28). Contrast the effect of righteousness, resulting in sanctification.

Servants to righteousness. See on v. 18. Paul is urging the believers to devote themselves as fully to the life of righteousness as they had previously devoted themselves to the life of sin.

Holiness. Gr. hagiasmos, frequently translated “sanctification” (1 Cor. 1:30; 1 Thess. 4:3, 4; 2 Thess. 2:13; 1 Peter 1:2). Hagiasmos is used to describe both the process by which holiness is obtained and the resultant state of sanctification. The latter condition is also denoted by the Gr. hagioµsuneµ, used in Rom. 1:4; 2 Cor. 7:1; 1 Thess. 3:13. Both terms are based on the Gr. hagios, “holy.” Here hagiasmos probably denotes the progressive work of sanctification.

Sanctification is a continuous process of consecration (see Eph. 4:12–15; 2 Peter 1:5–10). It is the harmonious development day by day of the physical, mental, and spiritual powers, until the image of God, in which we were originally created, is restored in us (see Ed 15, 16; GC 470; CD 57). God’s purpose in the plan of salvation is not only our forgiveness, or justification, but our restoration, or sanctification. It is God’s purpose to people the new earth with transformed saints. And it is to this experience and process of transformation that the apostle Paul is urging the believers to devote themselves—body, mind, and soul.

20. Servants of sin. See on v. 6; cf. on vs. 17–19.

Free from righteousness. That is, free so far as righteousness was concerned. This does not mean that they were free from the claims of righteousness, but that they were entirely devoted to sin as were the antediluvians (Gen. 6:5).

21. Fruit. For the meaning and usage of this term see on ch. 1:13.

Had ye. Rather, “were you having.” The Greek denotes continuance.

Then. That is, at that time.

The Greek introduces the passage with “therefore,” which, however, is omitted in the KJV. The “therefore” refers back to the slavery to sin mentioned in the previous verse. The passage may be rendered: “Therefore, what fruit were you having at that time, namely, during your service of sin?”

It is possible to end the question with the word “then” and regard “those things whereof ye are now ashamed,” as the answer. The rendering of the KJV provides no stated answer, but clearly implies that they had no fruit, at least no good fruit. The latter construction is, perhaps, to be preferred.

Death. See on v. 23.

22. Free from sin. That is, from bondage to sin (see on v. 18).

Become servants. Or, “become enslaved.” The same Greek word being used as in v. 18 (see comment there). Paul was not ashamed to call himself the slave of Christ (see on ch. 1:1). However, in our service to God we do not obey Him because we are under bondage, but because we love Him (John 14:15), and God in turn does not actually treat us as slaves but as sons (Gal. 4:7).

Unto holiness. See on v. 19. He who is a “slave” of God brings forth permanent and highly desirable fruit, namely, the fruit of the Spirit (Gal. 5:22). Such service means the development of all the powers of mind, body, and soul (Rom. 12:1, 2), and results in eternal life (see chs. 2:7; 5:21).

Everlasting life. See on Rom. 6:23; cf. Matt. 25:46.

23. Wages. Gr. opsoµnia. This is not the common word in the NT for “pay,” “wages,” “reward,” which is misthos (see Luke 10:7; John 4:36; Rom. 4:4; etc., where misthos is used). Opsoµnia comes from a word meaning “cooked food,” especially meat or fish, joined to another word meaning “to buy.” Hence it came to mean “provisions,” “allowance,” “ration money,” such as “rations” given to soldiers (see Luke 3:14; 1 Cor. 9:7; 2 Cor. 11:8). Later it was used for wages, or salary, generally. It is possible, though not certain, that Paul is continuing the figure of military service (see on Rom. 6:13).

Death. Sin pays its slaves exactly what they have earned. “The soul that sinneth, it shall die” (Eze. 18:4). Since death is here contrasted with eternal life, Paul is referring particularly to eternal death, the “second death” (Rev. 20:6, 14, 15; cf. GC 544; EW 51). In the final destruction, sinners will be treated as they deserve. They have rejected God’s offer of grace and eternal life and will receive the results of their own deliberate choice (see on Rom. 2:6; see DA 763, 764).

Gift. Gr. charisma, the same word previously translated “free gift” (see on ch. 5:15). “Gift” stands in sharp contrast to “wages.” What the Christian receives is represented as a gift of God’s free grace. Even the service and obedience that the justified and reborn believer is able to render to God are not due to his own virtue but are the fruit of the Holy Spirit, whom God has sent to dwell in him. None of us can earn salvation. None of us deserves redemption. We are saved by grace through faith as “the gift of God” (Eph. 2:8). See on Matt. 20:15.

Eternal life. The gift of everlasting life, which Adam and Eve forfeited by their transgression (see on ch. 5:12), will be restored to all those who are willing to receive it and prepare themselves for it by devoting their lives to God’s service (Rom. 2:7; 6:22; cf. Rev. 21:4; 22:2, 3).

Through Jesus Christ. Or, “in Jesus Christ” (see on Rom. 6:11; cf. 2 Tim. 1:1). Christ is the “resurrection, and the life” (John 11:25). He is the author of life, who gives everlasting life to all who have faith in Him (John 6:40). God’s gift of eternal life is not only bestowed through Christ, but it is in Christ, its abiding source, and can be received only through union with Him, who is “our life” (Col. 3:4; cf. DA 786, 787).

Ellen G. White comments

2    GC 468

4     CT 258; Ev 307, 372; EW 217; GC 461; 1T 20; 3T 365; 9T 20

5     6T 98

11   TM 147; 5T 436

12   Te 183; 2T 381; 4T 33

12, 13  2T 454

13   AH 128; MYP 55; 5T 116

15   4T 295

16   MYP 114; SL 92; 1T 404; 2T 442; 4T 105, 453, 607

16–183T 82

22   CT 329; 1T 289; 2T 239, 488, 551; 3T 538

23   AA 519; EW 220; FE 234, 376; GC 503, 540, 544; MM 180; PP 61, 70, 341, 741; 1T 543; 2T 210, 286, 289; 3T 365, 475; 4T 11, 31, 363; 5T 730