Mga Komentaryo sa Bibliya

What shall we say then?

"A transition-expression and a debater's phrase" (Morison). The use of this phrase points to Paul's training in the Rabbinical schools, where questions were propounded and the students encouraged to debate, objections being suddenly interposed and answered.

Shall we continue (ἐπιμένωμεν)

The verb means primarily to remain or abide at or with, as 1 Corinthians 16:8; Philippians 1:24; and secondarily, to persevere, as Romans 11:23; Colossians 1:23. So better here, persist.

Know ye not (ἀγνοεῖτε)

The expression is stronger: are ye ignorant. So Rev. The indicative mood presupposes an acquaintance with the moral nature of baptism, and a consequent absurdity in the idea of persisting in sin.

So many as (ὅσοι)

Rev., all we who. Put differently from we that (οἵτινες, Romans 6:2) as not characterizing but designating all collectively.

Baptized into (εἶς)

See on Matthew 28:19. The preposition. denotes inward union, participation; not in order to bring about the union, for that has been effected. Compare 1 Corinthians 12:12, 1 Corinthians 12:13, 1 Corinthians 12:27.

Into His death

As He died to sin, so we die to sin, just as if we were literally members of His body. Godet gives an anecdote related by a missionary who was questioning a converted Bechuana on Colossians 3:3. The convert said: "Soon I shall be dead, and they will bury me in my field. My flocks will come to pasture above me. But I shall no longer hear them, and I shall not come forth from my tomb to take them and carry them with me to the sepulchre. They will be strange to me, as I to them. Such is the image of my life in the midst of the world since I believed in Christ."

We are buried with (συνετάφημεν)

Rev., more accurately, were buried. Therefore, as a natural consequence of death. There is probably an allusion to the immersion of baptism. Compare Colossians 3:3.

Into death

Through the baptism into death referred to in Romans 6:3. Both A.V. and Rev. omit the article, which is important for the avoidance of the error buried into death.

Glory (δόξης)

The glorious collective perfection of God. See on Romans 3:23. Here the element of power is emphasized, which is closely related to the idea of divine glory. See Colossians 1:11. All the perfections of God contribute to the resurrection of Christ - righteousness, mercy, wisdom, holiness.

We might walk (περιπατήσωμεν)

Lit., walk about, implying habitual conduct. See on John 11:9; see on 1 John 1:6; see on 3 John 1:4; see on Luke 11:44.

In newness of life (ἐν καινότητι ζωῆς)

A stronger expression than new life. It gives more prominence to the main idea, newness, than would be given by the adjective. Thus 1 Timothy 6:17, uncertainty of riches; not uncertain riches, as A.V.

We have been planted together (σύμφυτοι γεγόναμεν)

Rev. gives more accurately the meaning of both words. 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.

We shall be also (ἀλλὰ καὶ ἐσόμεθα)

It is impossible to reproduce this graphic and condensed phrase accurately in English. It contains an adversative particle ἀλλά; but. Morison paraphrases: "If we were united with Him in the likeness of His death (that will not be the full extent of the union), but we shall be also united," etc. For similar instances see 1 Corinthians 4:15; Colossians 2:5.

Old man (ὁ παλαιὸς ἄνθρωπος)

Only in Paul, and only three times; here, Ephesians 4:22; Colossians 3:9. Compare John 3:3; Titus 3:5. The old, unrenewed self. Paul views the Christian before his union with Christ, as, figuratively, another person. Somewhat in the same way he regards himself in ch. 7.

The body of sin (τὸ σῶμα τῆς ἁμαρτίας)

Σῶμα in earlier classical usage signifies a corpse. So always in Homer and often in later Greek. So in the New Testament, Matthew 6:25; Mark 5:29; Mark 14:8; Mark 15:43. It is used of men as slaves, Revelation 18:13. Also in classical Greek of the sum-total. So Plato: τὸ τοῦ κόσμου σῶμα the sum-total of the world ("Timaeus," 31).

The meaning is tinged in some cases by the fact of the vital union of the body with the immaterial nature, as being animated by the ψυξή soul, the principle of individual life. Thus Matthew 6:25, where the two are conceived as forming one organism, so that the material ministries which are predicated of the one are predicated of the other, and the meanings of the two merge into one another.

In Paul it can scarcely be said to be used of a dead body, except in a figurative sense, as Romans 8:10, or by inference, 2 Corinthians 5:8. Commonly of a living body. It occurs with ψυχή soul, only 1 Thessalonians 5:23, and there its distinction from ψυχή rather than its union with it is implied. So in Matthew 10:28, though even there the distinction includes the two as one personality. It is used by Paul:

1. Of the living human body, Romans 4:19; 1 Corinthians 6:13; 1 Corinthians 9:27; 1 Corinthians 12:12-26.

2. Of the Church as the body of Christ, Romans 12:5; 1 Corinthians 12:27; Ephesians 1:23; Colossians 1:18, etc. Σάρξ flesh, never in this sense.

3. Of plants and heavenly bodies, 1 Corinthians 15:37, 1 Corinthians 15:40.

4. Of the glorified body of Christ, Philippians 3:21.

5. Of the spiritual body of risen believers, 1 Corinthians 15:44.

It is distinguished from σάρξ flesh, as not being limited to the organism of an earthly, living body, 1 Corinthians 15:37, 1 Corinthians 15:38. It is the material organism apart from any definite matter. It is however sometimes used as practically synonymous with σάρξ, 1 Corinthians 7:16, 1 Corinthians 7:17; Ephesians 5:28, Ephesians 5:31; 2 Corinthians 4:10, 2 Corinthians 4:11. Compare 1 Corinthians 5:3 with Colossians 2:5. An ethical conception attaches to it. It is alternated with μέλη members, and the two are associated with sin (Romans 1:24; Romans 6:6; Romans 7:5, Romans 7:24; Romans 8:13; Colossians 3:5), and with sanctification (Romans 12:1; 1 Corinthians 6:19 sq.; compare 1 Thessalonians 4:4; 1 Thessalonians 5:23). It is represented as mortal, Romans 8:11; 2 Corinthians 10:10; and as capable of life, 1 Corinthians 13:3; 2 Corinthians 4:10.

In common with μέλη members, it is the instrument of feeling and willing rather than σάρξ, because the object in such cases is to designate the body not definitely as earthly, but generally as organic, Romans 6:12, Romans 6:13, Romans 6:19; 2 Corinthians 5:10. Hence, wherever it is viewed with reference to sin or sanctification, it is the outward organ for the execution of the good or bad resolves of the will.

The phrase body of sin denotes the body belonging to, or ruled by, the power of sin, in which the members are instruments of unrighteousness (Romans 6:13). Not the body as containing the principle of evil in our humanity, since Paul does not regard sin as inherent in, and inseparable from, the body (see Romans 6:13; 2 Corinthians 4:10-12; 2 Corinthians 7:1. Compare Matthew 15:19), nor as precisely identical with the old man, an organism or system of evil dispositions, which does not harmonize with Romans 6:12, Romans 6:13, where Paul uses body in the strict sense. "Sin is conceived as the master, to whom the body as slave belongs and is obedient to execute its will. As the slave must perform his definite functions, not because he in himself can perform no others, but because of His actually subsistent relationship of service he may perform no others, while of himself he might belong as well to another master and render other services; so the earthly σῶμα body belongs not of itself to the ἁμαρτία sin, but may just as well belong to the Lord (1 Corinthians 6:13), and doubtless it is de facto enslaved to sin, so long as a redemption from this state has not set in by virtue of the divine Spirit" (Romans 7:24 : Dickson).

Destroyed

See on Romans 3:3.

He that is dead (ὁ ἀποθανὼν)

Rev., literally, he that hath died. In a physical sense. Death and its consequences are used as the general illustration of the spiritual truth. It is a habit of Paul to throw in such general illustrations. See Romans 7:2.

Is freed (δεδικαίωται)

Lit., as Rev., 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).

We be dead (ἀπεθάνομεν)

The aorist. Rev., correctly, we died. The death is viewed as an event, not as a state.

We believe (πιστεύομεν)

Dogmatic belief rather than trust, though the latter is not excluded.

Shall live with (συνζήσομεν)

Participation of the believer's sanctified life with the life of Christ rather than participation in future glory, which is not the point emphasized. Compare Romans 6:11.

In that He died (ὃ γὰρ ἀπέθανεν)

Lit.. what he died; the death which he died. Compare sin a sin, 1 John 5:16; the life which I live, literally, what I live, Galatians 2:20.

Once (ἐφάπαξ)

More literally, as Rev., in margin, once for all. Compare Hebrews 7:27; Hebrews 9:12; Hebrews 10:10.