Mga Komentaryo sa Bibliya

The argument commenced in this chapter is continued through the two following. The general design is the same - "to show that the scheme of justification which God had adopted does not lead people to sin, but on the contrary to holiness." This is introduced by answering an objection, Romans 6:1. The apostle pursues this subject by various arguments and illustrations, all tending to show that the design and bearing of the scheme of justification was to produce the hatred of sin, and the love and practice of holiness. In this chapter, the argument is mainly drawn from the following sources:

(1) From the baptism of Christians, by which they have professed to be dead to sin, and to be bound to live to God, Romans 6:2-13.

(2) from the fact that they were now the servants of God, and under obligation, by the laws of servitude, to obey him, Romans 6:15-20.

(3) from their former experience of the evil of sin, from its tendency to produce misery and death, and from the fact that by the gospel they had been made ashamed of those things, and had now given themselves to the pure service of God. By these various considerations, he repels the charge that the tendency of the doctrine was to produce licentiousness, but affirms that it was a system of purity and peace. The argument is continued in the two following chapters, showing still further the purifying tendency of the gospel.

What shall we say then? - This is a mode of presenting an objection. The objection refers to what the apostle had said in Romans 5:20. What shall we say to such a sentiment as that where sin abounded grace did much more abound?

Shall we continue in sin? ... - If sin has been the occasion of grace and favor, ought we not to continue in it, and commit as much as possible, in order that grace might abound? This objection the apostle proceeds to answer. He shows that the consequence does not follow; and proves that the doctrine of justification does not lead to it.

God forbid - By no means. Greek, It may not be; Note, Romans 3:4. The expression is a strong denial of what is implied in the objection in Romans 6:1.

How shall we? ... - This contains a reason of the implied statement of the apostle, that we should not continue in sin. The reason is drawn from the fact that we are dead in fact to sin. It is impossible for these who are dead to act as if they were alive. It is just as absurd to suppose that a Christian should desire to live in sin as that a dead man should put forth the actions of life.

That are dead to sin - That is, all Christians. To be dead to a thing is a strong expression denoting that it has no influence over us. A man that is dead is uninfluenced and unaffected by the affairs of this life. He is insensible to sounds, and tastes, and pleasures; to the hum of business, to the voice of friendship, and to all the scenes of commerce, gaiety, and ambition. When it is said, therefore, that a Christian is dead to sin, the sense is, that it has lost its influence ever him; he is not subject to it; he is in regard to that, as the man in the grave is to the busy scenes and cares of this life. The expression is not infrequent in the New Testament; Galatians 2:19, "For I ...am dead to the law;" Colossians 3:3, "For ye are dead, and your life is hid with Christ in God;" 1 Peter 2:24, "Who ...bare our sins ...that we, being dead to sin," etc. The apostle does not here attempt to prove that Christians are thus dead, nor to state in what way they become so. He assumes the fact without argument. All Christians are thus in fact dead to sin. They do not live to sin; nor has sin dominion over them. The expression used here by the apostle is common in all languages. We familiarly speak of a man's being dead to sensual pleasures, to ambition, etc., to denote that they have lost their influence over him.

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 practice it? It is therefore abhorrent to the very nature of the Christian profession. It is remarkable that the apostle did not attempt to argue the question on metaphysical principles. He did not attempt to show by abstruse argument that this consequence did not follow; but he appeals at once to Christian feeling, and shows that the supposition is abhorrent to that. To convince the great mass of people, such an appeal is far better than labored metaphysical argumentation. All Christians can understand that; but few would comprehend an abstruse speculation. The best way to silence objections is, sometimes, to show that they violate the feelings of all Christians, and that therefore the objection must be wrong.

(Considerable difficulty exists in regard to the meaning of the expression "dead to sin? Certainly the most obvious interpretation is that given above in the Commentary, namely, that Christians are insensible to sin, as dead persons to the charms and pleasures of life. It has, however, been objected to this view, that it is inconsistent with fact, since Christians, so far from being insensible to sin, are represented in the next chapter as carrying on a perpetual struggle with it. The corrupt nature, though weakened, is not eradicated, and too frequently occasions such mournful falls, as leave little doubt concerning its existence and power. Mr. Scott seems to have felt this difficulty, for, having explained the phrase of "separation from iniquity, as a dead man ceases from the actions of life," he immediately adds, "not only ought this to be the believer's character, but in a measure it actually is so." It is not probable. however, that the apostle meant by the strong expression under discussion, that believers were not altogether "dead to sin," but only in a measure.

Perhaps we shall arrive at a more satisfactory meaning of the words by looking at the analogous expression in the context, used in reference to Christ himself. He also, in the 10th verse, is said to have "died unto sin," and the believer, in virtue of union with Christ, is regarded as" dead with him," Romans 6:8; and, in consequence of this death with Christ, is moreover freed, or rather justified, δεδίκαιωται dedikaiōtai from sin, Romans 6:7. Now it cannot be said of Christ that he died unto sin, in the sense of becoming dead to its charms. for it was never otherwise with him. The believer, therefore, cannot be dead with Christ in this way; nor on this ground, can he be justified from sin, since justification proceeds upon something very different from our insensibility to sinful pleasures. What then is the meaning of the language when applied to Christ? Sin is here supposed to be possessed of certain power. That power or strength the apostle tells us elsewhere is derived from the Law. "The strength of sin is the law," which demands satisfaction to its injured honor, and insists on the infliction of its penalty. Though then Jesus had no sin of his own, yet when he voluntarily stood in the room of sinners, sin, or its strength, namely, the Law, had power over him, until he died, and thus paid the penalty. His death cancelled every obligation. Henceforth, sin had no more power to exact anything at his hands.

Now Christians are one with Christ. When he died unto sin, they are regarded as having died unto it also, and are therefore, equally with their covenant head, justified from it. Sin, or its strength, the Law, has from the moment of the saint's union with Christ, no more power to condemn him, than human laws have to condemn one over again who had already died to answer the demands of justice. "The law has dominion over a man so long only as he liveth." On the whole, then, the expression "dead to sin," is to be regarded as entirely parallel with that other expression in the seventh chapter, "dead to the law," that is, completely delivered from its authority as a covenant of works, and more especially from its power to condemn.

This view exercises a decided influence an the believer's sanctification. "How shall we that are dead to sin, live any longer therein?" The two things are incompatible. If in virtue of union with Christ, we are dead with him, and freed from the penalty of sin, shall not the same union secure our deliverance from its dominion? "If we be dead with Christ, we believe that we shall also live with him."

The whole argument, from the 1st to the 11th verse, proceeds upon the fact of the saint's union with Christ.)

Know ye not - This is a further appeal to the Christian profession, and the principles involved in it, in answer to the objection. The simple argument in this verse and the two following is, that by our very profession made in baptism, we have renounced sin, and have pledged ourselves to live to God.

So many of us ... - All who were baptized; that is, all professed Christians. As this renunciation of sin had been thus made by all who professed religion, so the objection could not have reference to Christianity in any manner.

Were baptized - The act of baptism denotes dedication to the service of him in whose name we are baptized. One of its designs is to dedicate or consecrate us to the service of Christ: Thus 1 Corinthians 10:2, the Israelites are said to have been "baptized unto Moses in the cloud and in the sea;" that is, they became consecrated, or dedicated, or bound to him as their leader and lawgiver. In the place before us, the argument of the apostle is evidently drawn from the supposition that we have been solemnly consecrated by baptism to the service of Christ; and that to sin is therefore a violation of the very nature of our Christian profession.

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," etc. It means, being baptized unto his service; receiving him as the Saviour and guide, devoting all unto him and his cause.

Were baptized unto his death - We were baptized with special reference to his death. Our baptism had a strong resemblance to his death. By that he became insensible to the things of the world; by baptism we in like manner become dead to sin. Further, we are baptized with particular reference to the design of his death, the great leading feature and purpose of his work. That was, to expiate sin; to free people from its power; to make them pure. We have professed our devotion to the same cause; and have solemnly consecrated ourselves to the same design - to put a period to the dominion of iniquity.

Therefore we are buried ... - It is altogether probable that the apostle in this place had allusion to the custom of baptizing by immersion. This cannot, indeed, be proved, so as to be liable to no objection; but I presume that this is the idea which would strike the great mass of unprejudiced readers. But while this is admitted, it is also certain that his main scope and intention was not to describe the mode of baptism; nor to affirm that that mode was to be universal. The design was very different. It was to show that by the solemn profession made at our baptism, we had become dead to sin, as Christ was dead to the living world around him when he was buried; and that as he was raised up to life, so we should also rise to a new life. A similar expression occurs in Colossians 2:12, "Buried with him in baptism," etc. See the Editors' Notes at Matthew 3:6, Matthew 3:16.

Into death - εἰς eis. Unto death; that is, with a solemn purpose to be dead to sin and to the world. Grotius and Doddridge, however, understand this as referring to the death of Christ - in order to represent the death of Christ - or to bring us into a kind of fellowship with his death.

That like as - In a similar manner. Christ rose from death in the sepulchre; and so we are bound by our vows at baptism to rise to a holy life.

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.

Even so - As he rose to new life, so should we. As he rose from death, so we, being made dead to sin and the world by that religion whose profession is expressed by baptism, should rise to a new life, a life of holiness.

Should walk - Should live, or conduct. The word "walk" is often used to express the course of a man's life, or the tenor of his conduct; Romans 4:12; Romans 8:1 notes; 1 Corinthians 5:7; 1 Corinthians 10:3 notes; Ephesians 2:10; Ephesians 4:1 notes, etc.

In newness of life - This is a Hebraism to denote new life. We should rise with Christ to a new life; and having been made dead to sin, as he was dead in the grave, so should we rise to a holy life, as he rose from the grave. The argument in this verse is, therefore, drawn from the nature of the Christian profession. By our very baptism, by our very profession, we have become dead to sin, as Christ became dead; and being devoted to him by that baptism, we are bound to rise, as he did, to a new life.

While it is admitted that the allusion here was probably to the custom of immersion in baptism, yet the passage cannot be adduced as an argument that that is the only mode, or that it is binding on all Christians in all places and ages, for the following reasons:

(1) The scope or design of the apostle is not to discuss the mode of baptism, Or to state any doctrine on the subject. It is an incidental allusion in the course of an argument, without stating or implying that this was the universal mode even then, still less that it was the only possible mode. His main design was to state the obligation of Christians to be holy, from the nature of their profession at baptism - an obligation just as impressive, and as forcible, from the application of water in any other mode as by immersion. It arises from the fact of baptism, not from the mode. It is just as true that they who are baptized by affusion, or by sprinkling, are baptised into his death; become professedly dead to sin and the world, and under obligations to live to God, as those who are immersed. It results from the nature of the ordinance, not from the mode.

(2) if this was the mode commonly, it does not follow that it was the only mode, nor that it was to be universally observed; There is no command that this should be the only mode. And the simple fact that it was usually practiced in a warm climate, where ablutions were common, does not prove that it is to be observed amidst polar snows and ice, and in infancy, and age, and feebleness, and sickness; see the note at Acts 8:38-39.

(3) if this is to be pressed literally as a matter of obligation, why should not also the following expression, "If we have been planted together," etc., be pressed literally, and it be demanded that Christians should somehow be "planted" as well as "buried?" Such an interpretation only shows the absurdity of insisting on a literal interpretation of the Scriptures in cases of simple allusion, or where the main scope is illustration by figurative language.

For if we have been planted together - The word used here σύμφυτος sumphutos, 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; as he died and was laid in the grave, so have they by profession died to sin. And it is therefore natural to expect, that, like grain sown at the same time, they should grow up in a similar manner, and resemble each other.

We shall be also - We shall be also fellow-plants; that is, we shall resemble him in regard to the resurrection. As he rose from the grave, so shall we rise from sin. As he lived a new life, being raised up, so shall we live a new life. The propriety of this figure is drawn from the doctrine often referred to in the New Testament, of a union between Christ and his people. See this explained in the notes at John 15:1-10. The sentiment here inferred is but an illustration of what was said by the Saviour John 14:19, "Because I live, ye shall live also." There is perhaps not to be found a more beautiful illustration than that employed here by the apostle of seed sown together in the earth, sprouting together, growing together, and ripening together for the harvest. Thus, the Saviour and his people are united together in his death, start up to life together in his resurrection, and are preparing together for the same harvest of glory in the heavens.

In the likeness of his resurrection - This does not mean that we shall resemble him when we are raised up at the last day - which may be, however, true - but that our rising from sin will resemble his resurrection from the grave. As he rose from the tomb and lived, so shall we rise from sin and live a new life.

Knowing this - We all knowing this. All Christians are supposed to know this. This is a new illustration drawn from the fact that by his crucifixion our corrupt nature has been crucified also, or put to death; and that thus we should be free from the servitude of sin.

Our old man - This expression occurs also in Ephesians 4:22, "That ye put off ...the old man which is corrupt according to the deceitful lusts." Colossians 3:9, "lie not to one another, seeing that ye have put off the old man with his deeds." From these passages it is evident that Paul uses the expression to denote our sinful and corrupt nature; the passions and evil propensities that exist before the heart is renewed. It refers to the love of sin, the indulgence of sinful propensities, in opposition to the new disposition which exists after the soul is converted, and which is called "the new man."

Is crucified - Is put to death, as if on a cross. In this expression there is a personification of the corrupt propensities of our nature represented as "our old man," our native disposition, etc. The figure is here carried out, and this old man, this corrupt nature, is represented as having been put to death in an agonizing and torturing manner. 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; when his corrupt nature is slain; and when, a converted sinner, he gives himself up to God. Sin dies within him, and he becomes dead to the world, and to sin; "for as by the cross death is most lingering and severe, so that corrupt nature is not subdued but by anguish." (Grotius.) All who have been born again can enter into this description. They remember "the wormwood and the gall." They remember the anguish of conviction; the struggle of corrupt passion for the ascendency; the dying convulsions of sin in the heart; the long and lingering conflict before it was subdued, and the soul became submissive to God. Nothing will better express this than the lingering agony of crucifixion: and the argument of the apostle is, that as sin has produced such an effect, and as the Christian is now free from its embrace and its power, he will live to God.

With him - The word "with" σύν sun here is joined to the verb "is crucified" and means "is crucified as he was."

That the body of sin - This expression doubtless means the same as that which he had just used, "our old man," But why the term "body" is used, has been a subject in which interpreters have not been agreed. Some say that it is a Hebraism, denoting mere intensity or emphasis. Some that it means the same as flesh, that is, denoting our sinful propensities and lusts. Grotius thinks that the term "body" is elegantly attributed to sin, because the body of man is made up of many members joined together compactly, and sin also consists of numerous vices and evil propensities joined compactly, as it were, in one body. But the expression is evidently merely another form of conveying the idea contained in the phrase "our old man" - a personification of sin as if it had a living form, and as if it had been put to death on a cross. It refers to the moral destruction of the power of sin in the heart by the gospel, and not to any physical change in the nature or faculties of the soul; compare Colossians 2:11.

Might be destroyed - Might be put to death; might become inoperative and powerless. Sin becomes enervated, weakened, and finally annihilated, by the work of the Cross.

We should not serve - Should not be the slave of sin δουλεύειν douleuein. That we should not be subject to its control. The sense is, that before this we were slaves of sin (compare Romans 6:17,) but that now we are made free from this bondage, because the moral death of sin has freed us from it.

Sin - Sin is here personified as a master that had dominion over us, but is now dead.

For he that is dead - This is evidently an expression having a proverbial aspect, designed to illustrate the sentiment just expressed. The Rabbis had an expression similar to this, "When one is dead he is free from commands." (Grotius.) So says Paul, when a man dies he is exempt from the power and dominion of his master, of him who reigned over him. The Christian had been subject to sin before his conversion. But he has now become dead to it. And as when a servant dies, he ceases to be subject to the control of his master, so the Christian being now dead to sin, on the same principle, is released from the control of his former master, sin. The idea is connected with Romans 6:6, where it is said that we should not be the slaves of sin any more. The reason of this is assigned here, where it is said that we are freed from it as a slave is freed when he dies. Of course, the apostle here is saying nothing of the future world. His whole argument has respect to the state of the Christian here; to his being freed from the bondage of sin. It is evident that he who is not freed from this bondage here, will not be in the future world. But the argument of the apostle has no bearing on that point.

Is freed - Greek, Is justified. The word here is used clearly in the sense of setting at liberty, or destroying the power or dominion. The word is often used in this sense; compare Acts 13:38-39; compare a similar expression in 1 Peter 4:1, "He that hath suffered in the flesh hath ceased from sin." The design of the apostle is not to say that the Christian is perfect, but that sin has ceased to have dominion over him, as a master ceases to have power over a slave when he is dead. That dominion may be broken, so that the Christian may not be a slave to sin, and yet he may be conscious of many failings and of much imperfection; see Romans 7.