Romans 6 commentary

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.

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.

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?

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.

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.

1. What then shall we say? Throughout this chapter the Apostle proves, that they who imagine that gratuitous righteousness is given us by him, apart from newness of life, shamefully rend Christ asunder: nay, he goes further, and refers to this objection, — that there seems in this case to be an opportunity for the display of grace, if men continued fixed in sin. We indeed know that nothing is more natural than that the flesh should indulge itself under any excuse, and also that Satan should invent all kinds of slander, in order to discredit the doctrine of grace; which to him is by no means difficult. For since everything that is announced concerning Christ seems very paradoxical to human judgment, it ought not to be deemed a new thing, that the flesh, hearing of justification by faith, should so often strike, as it were, against so many stumbling-stones. Let us, however, go on in our course; nor let Christ be suppressed, because he is to many a stone of offense, and a rock of stumbling; for as he is for ruin to the ungodly, so he is to the godly for a resurrection. We ought, at the same time, ever to obviate unreasonable questions, lest the Christian faith should appear to contain anything absurd.

The Apostle now takes notice of that most common objection against the preaching of divine grace, which is this, — “That if it be true, that the more bountifully and abundantly will the grace of God aid us, the more completely we are overwhelmed with the mass of sin; then nothing is better for us than to be sunk into the depth of sin, and often to provoke God’s wrath with new offenses; for then at length we shall find more abounding grace; than which nothing better can be desired.” The refutation of this we shall here after meet with.

2. By no means. To some the Apostle seems to have only intended indignantly to reprove a madness so outrageous; but it appears from other places that he commonly used an answer of this kind, even while carrying on a long argument; as indeed he does here, for he proceeds carefully to disprove the propounded slander. He, however, first rejects it by an indignant negative, in order to impress it on the minds of his readers, that nothing can be more inconsistent than that the grace of Christ, the repairer of our righteousness, should nourish our vices.

Who have died to sin, etc. An argument derived from what is of an opposite character. “He who sins certainly lives to sin; we have died to sin through the grace of Christ; then it is false, that what abolishes sin gives vigor to it.” The state of the case is really this, — that the faithful are never reconciled to God without the gift of regeneration; nay, we are for this end justified, — that we may afterwards serve God in holiness of life. Christ indeed does not cleanse us by his blood, nor render God propitious to us by his expiation, in any other way than by making us partakers of his Spirit, who renews us to a holy life. It would then be a most strange inversion of the work of God were sin to gather strength on account of the grace which is offered to us in Christ; for medicine is not a feeder of the disease, which it destroys. This phrase, “died to sin,” is evidently misapprehended by Haldane Having been offended, and justly so, by an unguarded and erroneous expression of Stuart, derived from Chrysostom, and by the false rendering of Macknight, he went to another extreme, and maintained, that to die, or to be dead to sin, means to be freed from its guilt, while the whole context proves, that it means deliverance from its power as a master, from the servitude or bondage of sin. To live in it, does not mean to live under its guilt, but in its service and under its ruling power; and this is what the Apostle represents as a contrast to being dead to sin. Not to “serve sin,” in Romans 6:6, is its true explanation. See also Romans 6:11, 12, and 14.

The very argument requires this meaning. The question in the first verse, — Shall we continue in sin?” does not surely mean — shall we continue in or under the guilt of sin? but in its service, and in the practice of it. It was the chapter of practical licentiousness that the Apostle rebuts; and he employs an argument suitable to the purpose, “If we are dead to sin, freed from it as our master, how absurd it is to suppose that we can live any longer in its service?” Then he shows in what follows how this had been effected. This is clearly the import of the passage, and so taken by almost all commentators.

But it must be added, that Venema and Chalmers materially agree with Haldane The former says that to “die to sin” is to give to sin what it demands and that is, death; and that when this is given, it can require nothing more. In this sense, he adds, Christ died to sin (Romans 6:10); and in the same sense believers die to sin, being, as they are, united to Christ, his death being viewed as their death. However true this theology may be, (and Chalmers shows this in his own inimitable manner,) it does not seem to be taught here: though there may be something in one or two expressions to favor it; yet the whole tenor of the passage, and many of the phrases, seem clearly to constrain us to adopt the other view. — Ed. We must further bear in mind, what I have already referred to — that Paul does not state here what God finds us to be, when he calls us to an union with his Son, but what it behoves us to be, after he has had mercy on us, and has freely adopted us; for by an adverb, denoting a future time, he shows what kind of change ought to follow righteousness.

Romans 6:3-4

3. Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?

3. Num ignoratis quod quicunque baptizati Sumus in Christum, in mortem ejus baptizati sumus?

4. Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

4. Consepulti ergo sumus ei per baptismum in mortem; ut guemadmodum suscitatus est Christus ex mortuis per gloriam Patris, sic et nos in novitate vitæ ambulemus.

3. Know ye not, etc. What he intimated in the last verse — that Christ destroys sin in his people, he proves here by mentioning the effect of baptism, by which we are initiated into his faith; for it is beyond any question, that we put on Christ in baptism, and that we are baptized for this end — that we may be one with him. But Paul takes up another principle — that we are then really united to the body of Christ, when his death brings forth in us its fruit; yea, he teaches us, that this fellowship as to death is what is to be mainly regarded in baptism; for not washing alone is set forth in it, but also the putting to death and the dying of the old man. It is hence evident, that when we become partakers of the grace of Christ, immediately the efficacy of his death appears. But the benefit of this fellowship as to the death of Christ is described in what follows. “Baptized into (εἰς) Christ,” “baptized into (εἰς) Moses,” 1 Corinthians 10:2, “baptized into (εἰς) one body,” 1 Corinthians 12:13, are all the same forms of expression, and must mean, that by the rite of baptism a professed union is made, and, in the two first instances, a submission to the authority exercised is avowed. By “baptized into his death,” we are to understand, “baptized,” in order to die with him, or to die as he died; not that the death is the same; for it is a like death, as it is expressed in Romans 6:5, as the resurrection is a like resurrection. His death was natural, ours is spiritual; the same difference holds as to the resurrection. It is the likeness that is throughout to be regarded; and this is the key to the whole passage. It is true, that through the efficacy of Christ’s death alone the death of his people takes place, and through the operation of his Spirit; but to teach this is not the design of the Apostle here; his object seems to be merely to show that a change takes place in every true Christian, symbolized by baptism, and that this change bears a likeness to the death and resurrection of our Savior. He speaks of baptism here not merely as a symbol, but as including what it symbolizes; as he does in a similar passage, Colossians 2:11, 12, where he refers to this change, first under the symbol of circumcision, and then of baptism; which clearly proves that the same thing is signified by both. — Ed.

4. We have then been buried with him, etc. He now begins to indicate the object of our having been baptized into the death of Christ, though he does not yet completely unfold it; and the object is — that we, being dead to ourselves, may become new creatures. He rightly makes a transition from a fellowship in death to a fellowship in life; for these two things are connected together by an indissoluble knot — that the old man is destroyed by the death of Christ, and that his resurrection brings righteousness, and renders us new creatures. And surely, since Christ has been given to us for life, to what purpose is it that we die with him except that we may rise to a better life? And hence for no other reason does he slay what is mortal in us, but that he may give us life again.

Let us know, that the Apostle does not simply exhort us to imitate Christ, as though he had said that the death of Christ is a pattern which all Christians are to follow; for no doubt he ascends higher, as he announces a doctrine, with which he connects, as it is evident, an exhortation; and his doctrine is this — that the death of Christ is efficacious to destroy and demolish the depravity of our flesh, and his resurrection, to effect the renovation of a better nature, and that by baptism we are admitted into a participation of this grace. This foundation being laid, Christians may very suitably be exhorted to strive to respond to their calling. Farther, it is not to the point to say, that this power is not apparent in all the baptized; for Paul, according to his usual manner, where he speaks of the faithful, connects the reality and the effect with the outward sign; for we know that whatever the Lord offers by the visible symbol is confirmed and ratified by their faith. In short, he teaches what is the real character of baptism when rightly received. So he testifies to the Galatians, that all who have been baptized into Christ, have put on Christ. (Galatians 3:27.) Thus indeed must we speak, as long as the institution of the Lord and the faith of the godly unite together; for we never have naked and empty symbols, except when our ingratitude and wickedness hinder the working of divine beneficence. That the mode of baptism, immersion, is intimated by “buried,” has been thought by most, by Chrysostom, Augustine, Hammond, Pareus, Mede, Grotius, Doddridge, Chalmers, and others; while some, such as Scott, Stuart, and Hodge, do not consider this as necessarily intended, the word “buried” having been adopted to express more fully what is meant by being “dead,” and there being another word, “planted,” used to convey the same idea, which cannot be applied to the rite of baptism.

“Buried with him,” means buried like him, or in like manner; and so “crucified with him,” in Romans 6:6, is the same: συν prefixed to verbs, has clearly this meaning. See Romans 8:17; Colossians 3:1; 2 Timothy 2:11. “Into death” is not to be connected with “planted,” but with “baptism,” it was “a baptism into death,’ that is, which represented death, even death unto sin. — Ed.

By the glory of the Father, that is, by that illustrious power by which he exhibited himself as really glorious, and as it were manifested the greatness of his glory. Thus often is the power of God, which was exercised in the resurrection of Christ, set forth in Scripture in sublime terms, and not without reason; for it is of great importance, that by so explicit a record of the ineffable power of God, not only faith in the last resurrection, which far exceeds the perception of the flesh, but also as to other benefits which we receive from the resurrection of Christ, should be highly commended to us. Beza takes διὰ, by, before “glory,” in the sense of εἰς, to, “to the glory of the Father;” but this is unusual. It seems to be a metonymy, the effect for the cause: it was done by power which manifested and redounded to the glory of God. The word “glory, δόξα, is used for power in John 11:40. The Hebrew word, עוז strength, power, is sometimes rendered δόξα by the Septuagint; see Psalm 68:34; Isaiah 12:2; 45:24. God’s power is often expressly mentioned in connection with the resurrection; See 1 Corinthians 6:14, 2 Corinthians 13:4; Colossians 1:11. — Ed.

Romans 6:5-6

5. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:

5. Nam si insititii facti sumus similitudini mortis ejus, nimirum et resurrectionis participes erimus:

6. Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.

6. Illud scientes, quod vetus noster homo simul cum ipso crucifixus est. ut aboleretur corpus peccati, ut non ultra serviamus peccato.

5. For if we have been ingrafted, etc. He strengthens in plainer words the argument he has already stated; for the similitude which he mentions leaves now nothing doubtful, inasmuch as grafting designates not only a conformity of example, but a secret union, by which we are joined to him; so that he, reviving us by his Spirit, transfers his own virtue to us. Hence as the graft has the same life or death in common with the tree into which it is ingrafted, so it is reasonable that we should be partakers of the life no less than of the death of Christ; for if we are ingrafted according to the likeness of Christ’s death, which was not without a resurrection, then our death shall not be without a resurrection. But the words admit of a twofold explanation, — either that we are ingrafted in Christ into the likeness of his death, or, that we are simply ingrafted in its likeness. The first reading would require the Greek dative ὁμοιώματι, to be understood as pointing out the manner; nor do I deny but that it has a fuller meaning: but as the other harmonizes more with simplicity of expression, I have preferred it; though it signifies but little, as both come to the same meaning. Chrysostom thought that Paul used the expression, “likeness of death,” for death, as he says in another place, “being made in the likeness of men.” But it seems to me that there is something more significant in the expression; for it not only serves to intimate a resurrection, but it seems also to indicate this — that we die not like Christ a natural death, but that there is a similarity between our and his death; for as he by death died in the flesh, which he had assumed from us, so we also die in ourselves, that we may live in him. It is not then the same, but a similar death; for we are to notice the connection between the death of our present life and spiritual renovation.

Ingrafted, etc. There is great force in this word, and it clearly shows, that the Apostle does not exhort, but rather teach us what benefit we derive from Christ; for he requires nothing from us, which is to be done by our attention and diligence, but speaks of the grafting made by the hand of God. But there is no reason why you should seek to apply the metaphor or comparison in every particular; for between the grafting of trees, and this which is spiritual, a disparity will soon meet us: in the former the graft draws its aliment from the root, but retains its own nature in the fruit; but in the latter not only we derive the vigor and nourishment of life from Christ, but we also pass from our own to his nature. The Apostle, however, meant to express nothing else but the efficacy of the death of Christ, which manifests itself in putting to death our flesh, and also the efficacy of his resurrection, in renewing within us a spiritual nature. The word σύμφυτοι, is rendered insititii by Calvin, and the same by Erasmus, Pareus, and Hammond. The Vulgate has “complantati — planted together; Beza, “cum eo plantati coaluimus — being planted with him we grow together;” Doddridge, “grow together;” and Macknight, “planted together.” The word properly means either to grow together, or to be born together; and φύω never means to graft. It is only found here; and it is applied by the Septuagint, in Zechariah 11:2, to a forest growing together. The verb συμφύω is once used in Luke 8:7, and refers to the thorns which sprang up with the corn. It occurs as a participle in the same sense in the Wisdom of Solomon, 13:13. It appears from Wolfius that the word is used by Greek authors in a sense not strictly literal, to express congeniality, conjoining, union, as the sameness of disposition, or the joining together of a dismembered limb, or, as Grotius says, the union of friendship. It might be so taken here, and the verse might be thus rendered, —

For if we have been united (or, connected) by a similarity to his death, we shall certainly be also united by a similarity to his resurrection.

The genitive case here may be regarded as that of the object, as the love of God means sometimes love to God. Evidently the truth intended to be conveyed is, that as the Christian’s death to sin bears likeness to Christ’s death, so his rising to a spiritual life is certain to bear a similar likeness to Christ’s resurrection. Then in the following verses this is more fully explained.

“The Apostle,” says Beza, “uses the future tense, ‘we shall be,’ because we are not as yet wholly dead, or wholly risen, but are daily emerging.” But the future here, as Stuart remarks, may be considered as expressing what is to follow the death previously mentioned, or as designating an obligation, as in Matthew 4:10; Luke 3:10, 12, 14; or a certainty as to the result. — Ed.

6. That our old man, etc. The old man, as the Old Testament is so called with reference to the New; for he begins to be old, when he is by degrees destroyed by a commencing regeneration. But what he means is the whole nature which we bring from the womb, and which is so incapable of the kingdom of God, that it must so far die as we are renewed to real life. This old man, he says, is fastened to the cross of Christ, for by its power he is slain: and he expressly referred to the cross, that he might more distinctly show, that we cannot be otherwise put to death than by partaking of his death. For I do not agree with those who think that he used the word crucified, rather than dead, because he still lives, and is in some respects vigorous. It is indeed a correct sentiment, but not suitable to this passage. The body of sin, which he afterwards mentions, does not mean flesh and bones, but the corrupted mass; for man, left to his own nature, is a mass made up of sin. It is thought by Pareus and others, that “body” is here assigned to “sin,” in allusion to the crucifixion that is mentioned, as a body in that case is fixed to the cross, and that it means the whole congeries, or, as Calvin calls it, the whole mass of sins, such as pride, passion, lust, etc. But the reason for using the word “body,” is more probably this, because he called innate sin, man — “the old man;” and what properly belongs to man is a body. The “body of sin” is a Hebraism, and signifies a sinful body. It has no special reference to the material body, as Origen thought. The “man” here is to be taken in a spiritual sense, as one who has a mind, reason, and affections: therefore the body which belongs to him must be of the same character: it is the whole of what appertains to “the old man,” as he is corrupt and sinful, the whole of what is earthly, wicked, and depraved in him. It is the sinful body of the old man. — Ed.

He points out the end for which this destruction is effected, when he says, so that we may no longer serve sin. It hence follows, that as long as we are children of Adam, and nothing more than men, we are in bondage to sin, that we can do nothing else but sin; but that being grafted in Christ, we are delivered from this miserable thraldom; not that we immediately cease entirely to sin, but that we become at last victorious in the contest.

Romans 6:7-11

7. For he that is dead is freed from sin.

7. Qui enim mortuus est, justificatus Est a peccato.

8. Now if we be dead with Christ, we believe that we shall also live with him:

8. Si vero mortui sumus cum Christo, credimus quod et vivemus cum eo

9. Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him.

9. Scientes quad Christus suscitatus ex mortuis, amplius non moritur, mors illi amplius non dominatur:

10. For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.

10. Quod enim mortuus est, peccato mortuus est semel, quod autem vivit, vivit Deo.

11. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.

11. Sic et ipsi æstimate vosmet esse mortuos quidem peccato, viventes autem Deo in Christo Iesu Domino nostro.

7. For he who has died, etc. This is an argument derived from what belongs to death or from its effect. For if death destroys all the actions of life, we who have died to sin ought to cease from those actions which it exercised during its life. Take justified for freed or reclaimed from bondage; for as he is freed from the bond of a charge, who is absolved by the sentence of a judge; so death, by freeing us from this life, sets us free from all its functions. This verse has occasioned various explanations. The most obvious meaning of the first clause is, that to “die” here means to die with or in a similar manner with Christ, for in the next verse, where the idea is resumed, “with” or like “Christ,” is expressly stated. The verb, δεδικαίωται, “is,” or has been “justified,” has been considered by the early and most of the later commentators in the sense of being freed or delivered. This is the view, among others, of Chrysostom, Basil, Œcumenius, Beza, Pareus, Hammond, Grotius, Doddridge and Macknight But it must be added, that it is a meaning of which there is no other clear instance in the New Testament, though the verb occurs often. Scott, aware of this, gives it its common meaning, “justified;” and though he does not take the view of Venema, Chalmers, and Haldane, as to the general import of the former part of this chapter, he yet considers that to be “justified from sin” here, is to be justified from its guilt and penalty. Nor is it irrelevant to the subject in hand to refer to justification: for it is a very important truth to declare, that to die to sin is an evidence of being justified from its guilt. — Ed.

But though among men there is found no such example, there is yet no reason why you should think, that what is said here is a vain speculation, or despond in your minds, because you find not yourselves to be of the number of those who have wholly crucified the flesh; for this work of God is not completed in the day in which it is begun in us; but it gradually goes on, and by daily advances is brought by degrees to its end. So then take this as the sum of the whole, — “If thou art a Christian, there must appear in thee an evidence of a fellowship as to the death of Christ; the fruit of which is, that thy flesh is crucified together with all its lusts; but this fellowship is not to be considered as not existing, because thou findest that the relics of the flesh still live in thee; but its increase ought to be diligently labored for, until thou arrivest at the goal.” It is indeed well with us, if our flesh is continually mortified; nor is it a small attainment, when the reigning power, being taken away from it, is wielded by the Holy Spirit. There is another fellowship as to the death of Christ, of which the Apostle often speaks, as he does in 2 Corinthians 4, that is, the bearing of the cross, which is followed by a joint-participation also of eternal life.

8. But if we have died, etc. He repeats this for no other end but that he might subjoin the explanation which follows, that Christ, having once risen, dies no more. And hereby he teaches us that newness of life is to be pursued by Christians as long as they live; for since they ought to represent in themselves an image of Christ, both by crucifying the flesh and by a spiritual life, it is necessary that the former should be done once for all, and that the latter should be carried on continually: not that the flesh, as we have already said, dies in us in a moment, but that we ought not to retrograde in the work of crucifying it. For if we roll again in our own filth, we deny Christ; of whom we cannot be the participators except through newness of life, inasmuch as he lives an incorruptible life.

9. Death no more rules over him, etc. He seems to imply that death once ruled over Christ; and indeed when he gave himself up to death for us, he in a manner surrendered and subjected himself to its power; it was however in such a way that it was impossible that he should be kept bound by its pangs, so as to succumb to or to be swallowed up by them. He, therefore, by submitting to its dominion, as it were, for a moment, destroyed it for ever. Yet, to speak more simply, the dominion of death is to be referred to the state of death voluntarily undergone, which the resurrection terminated. The meaning is, that Christ, who now vivifies the faithful by his Spirit, or breathes his own life into them by his secret power from heaven, was freed from the dominion of death when he arose, that by virtue of the same dominion he might render free all his people.

10. He died once to sin, etc. What he had said — that we, according to the example of Christ, are for ever freed from the yoke of death, he now applies to his present purpose, and that is this — that we are no more subject to the tyranny of sin, and this he proves from the designed object of Christ’s death; for he died that he might destroy sin.

But we must observe what is suitable to Christ in this form of expression; for he is not said to die to sin, so as to cease from it, as the words must be taken when applied to us, but that he underwent death on account of sin, that having made himself ἀντίλυτρον, a ransom, he might annihilate the power and dominion of sin. This difference may be gathered from the general tenor of the whole passage; for his death and our death are said to have a likeness, and not to be same. And farther, in mentioning our death in this connection, in the next verse, he changes his phraseology; it is νεκροὺς and not εἶναι, which means those deprived of life — the lifeless. “The dead (νεκροὺς) in trespasses and sins,” are those who have no spiritual life; and to be dead to sin is not to have life for sin, to be freed from its ruling power. See Romans 6:18

It is usual with the Apostle to adopt the same form of words in different senses, which can only be distinguished by the context or by other parts of Scripture, as it has been noticed in a note on Romans 4:25. — Ed. And he says that he died once, not only because he has by having obtained eternal redemption by one offering, and by having made an expiation for sin by his blood, sanctified the faithful for ever; but also in order that a mutual likeness may exist between us. For though spiritual death makes continual advances in us, we are yet said properly to die only once, that is, when Christ, reconciling us by his blood to the Father, regenerates us at the same time by the power of his Spirit.

But that he lives, etc. Whether you add with or in God, it comes to the same meaning; for he shows that Christ lives a life subject to no mortality in the immortal and incorruptible kingdom of God; a type of which ought to appear in the regeneration of the godly. We must here remember the particle of likeness, so; for he says not that we shall now live in heaven, as Christ lives there; but he makes the new life, which after regeneration we live on earth, similar to his celestial life. When he says that we ought to die to sin, according to his example, we are not to suppose it to be the same kind of death; for we die to sin, when sin dies in us, but it was otherwise with Christ; by dying it was that he conquered sin. But he had just said before, that we believe that we shall have life in common with him, he fully shows by the word believing that he speaks of the grace of Christ: for if he only reminded us of a duty, his mode of speaking would have been this, “Since we die with Christ, we ought also to live with him.” But the word believing denotes that he treats here of doctrine which is based on the promises; as though he had said, that the faithful ought to feel assured that they are through the kindness of Christ dead as to the flesh, and that the same Christ will preserve them in newness of life to the end. But the future time of the verb live, refers not to the last resurrection, but simply denotes the continued course of a new life, as long as we peregrinate on the earth.

11. So count ye also yourselves, etc. Now is added a definition of that analogy to which I have referred. For having stated that Christ once died to sin and lives for ever to God, he now, applying both to us, reminds us how we now die while living, that is, when we renounce sin. But he omits not the other part, that is, how we are to live after having by faith received the grace of Christ: for though the mortifying of the flesh is only begun in us, yet the life of sin is destroyed, so that afterwards spiritual newness, which is divine, continues perpetually. For except Christ were to slay sin in us at once to the end, his grace would by no means be sure and durable.

The meaning, then, of the words may be thus expressed, “Take this view of your case, — that as Christ once died for the purpose of destroying sin, so you have once died, that in future you may cease from sin; yea, you must daily proceed with that work of mortifying, which is begun in you, till sin be wholly destroyed: as Christ is raised to an incorruptible life, so you are regenerated by the grace of God, that you may lead a life of holiness and righteousness, inasmuch as the power of the Holy Spirit, by which ye have been renewed, is eternal, and shall ever continue the same.” But I prefer to retain the words of Paul, in Christ Jesus, rather than to translate with Erasmus, through Christ Jesus; for thus the grafting, which makes us one with Christ, is better expressed.

Romans 6:12-13

12. Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.

12. Ne ergo regnet peccatum in mortali vestro corpore, ut illi obediatis in cupiditatibus suis:

13. Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.

13. Neque exhibeatis membra vestra arma injustitiæ peccato, sed exhibeatis vosmetipsos Deo, tanquam ex mortuis viventes, et membra vestra arma justitiæ Deo.

12. Let not sin then, etc. He now begins with exhortation, which naturally arises from the doctrine which he had delivered respecting our fellowship with Christ. Though sin dwells in us, it is inconsistent that it should be so vigorous as to exercise its reigning power; for the power of sanctification ought to be superior to it, so that our life may testify that we are really the members of Christ. I have already reminded you that the word body is not to be taken for flesh, and skin, and bones, but, so to speak, for the whole of what man is. That is, as a corrupt being: literally it is “for the whole mass of man.” The “body” here may be the same with that of “the old man” in Romans 6:6; and the word for “lusts,” ἐπιθυμίαις, is often applied to designate the desires of the mind as well as the lusts of the natural body. The word, θνητω, “mortal,” would in this case mean, doomed to die, having been crucified; it is a body in the process of dying. Innate sin is here personified as a king, a ruler, and as having a body, he being “the old man;” and this body is represented as belonging to Christians — “your,” as the old man is — “our old man.” — Ed. This may undoubtedly be inferred from the passage; for the other clause, which he immediately subjoins respecting the members of the body, includes the soul also: and thus in a disparaging manner does Paul designate earthly man, for owing to the corruption of our nature we aspire to nothing worthy of our original. So also does God say in Genesis 6:3; where he complains that man was become flesh like the brute animals, and thus allows him nothing but what is earthly. To the same purpose is the declaration of Christ, “What is born of the flesh is flesh.” (John 3:6.) But if any makes this objection — that the case with the soul is different; to this the ready answer is — that in our present degenerate state our souls are fixed to the earth, and so enslaved to our bodies, that they have fallen from their own superiority. In a word, the nature of man is said to be corporeal, because he is destitute of celestial grace, and is only a sort of empty shadow or image. We may add, that the body, by way of contempt, is said by Paul to be mortal, and this to teach us, that the whole nature of man tends to death and ruin. Still further, he gives the name of sin to the original depravity which dwells in our hearts, and which leads us to sin, and from which indeed all evil deeds and abominations stream forth. In the middle, between sin and us, he places lusts, as the former has the office of a king, while lusts are its edicts and commands.

13. Nor present your members, etc. When once sin has obtained dominion in our soul, all our faculties are continually applied to its service. He therefore describes here the reign of sin by what follows it, that he might more clearly show what must be done by us, if we would shake off its yoke. But he borrows a similitude from the military office, when he calls our members weapons or arms (arma); The idea of a king, a ruler, or a tyrant, is preserved throughout. Innate sin is a ruler, carrying on a warfare, and therefore has weapons which he employs. In the preceding verse are mentioned the gratifications with which he indulges his subjects — “lusts,” here the weapons by which he defends his kingdom, and carries on an offensive warfare, committing acts of wickedness and wrong — “weapons of injustice, ἀδικίας.” “He who sins,” says an old author, “does wrong either to himself or to his neighbor, and always to God.” — Ed. as though he said, “As the soldier has ever his arms ready, that he may use them whenever he is ordered by his general, and as he never uses them but at his command; so Christians ought to regard all their faculties to be the weapons of the spiritual warfare: if then they employ any of their members in the indulgence of depravity, they are in the service of sin. But they have made the oath of soldiers to God and to Christ, and by this they are held bound: it hence behoves them to be far away from any intercourse with the camps of sin.” — Those may also here see by what right they proudly lay claim to the Christian name, who have all their members, as though they were the prostitutes of Satan, prepared to commit every kind of abomination.

On the other hand, he now bids us to present ourselves wholly to God, so that restraining our minds and hearts from all wanderings into which the lusts of the flesh may draw us, we may regard the will of God alone, being ready to receive his commands, and prepared to execute his orders; and that our members also may be devoted and consecrated to his will, so that all the faculties both of our souls and of our bodies may aspire after nothing but his glory. The reason for this is also added — that the Lord, having destroyed our former life, has not in vain created us for another, which ought to be accompanied with suitable actions.

Romans 6:14-18

14. For sin shall not have dominion over you: “Vobis non dominabitur,” ὀυ κυριεύσει — shall not be a lord over you, shall not have power or authority or control over you; or, it may mean, shall not domineer over you, so as to retain you, as it were by force, under its power: and the reason given favors this idea; for he says, “Ye are not under law, but under grace.” Law is the strength of sin; and by law it binds its subjects under its service. — Ed. for ye are not under the law, but under grace.

14. Peccatum enim vobis non dominabitur, non enim estis sub Lege, sed Sub gratia.

15. What then? shall we sin, because we are not under the law, but under grace? God forbid.

15. Quid ergo? Peccabimus, quia non sumus sub Lege, sed sub gratia? Absit:

16. Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?

16. Nescitis quod cui exhibuistis vos servos in obedientiam, ejus servi estis cui obeditis, sive peccati in mortem, sive obedientiæ in justitiam?

17. But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.

17. Gratia autem Deo, quod fuistis servi peccati, obeditis, vero ex animo typo doctrinæ in quem traducti estis:

18. Being then made free from sin, ye became the servants of righteousness.

18. Manumissi vero peccato, servi facti estis justitiæ.

14. For sin shall not rule over you, etc. It is not necessary to continue long in repeating and confuting expositions, which have little or no appearance of truth. There is one which has more probability in its favor than the rest, and it is this — that by law we are to understand the letter of the law, which cannot renovate the soul, and by grace, the grace of the Spirit, by which we are freed from depraved lusts. But this I do not wholly approve of; for if we take this meaning, what is the object of the question which immediately follows, “Shall we sin because we are not under the law?” Certainly the Apostle would never have put this question, had he not understood, that we are freed from the strictness of the law, so that God no more deals with us according to the high demands of justice. There is then no doubt but that he meant here to indicate some freedom from the very law of God. But laying aside controversy, I will briefly explain my view.

It seems to me, that there is here especially a consolation offered, by which the faithful are to be strengthened, lest they should faint in their efforts after holiness, through a consciousness of their own weakness. He had exhorted them to devote all their faculties to the service of righteousness; but as they carry about them the relics of the flesh, they cannot do otherwise than walk somewhat lamely. Hence, lest being broken down by a consciousness of their infirmity they should despond, he seasonably comes to their aid, by interposing a consolation, derived from this circumstance — that their works are not now tested by the strict rule of the law, but that God, remitting their impurity, does kindly and mercifully accept them. The yoke of the law cannot do otherwise than tear and bruise those who carry it. It hence follows, that the faithful must flee to Christ, and implore him to be the defender of their freedom: and as such he exhibits himself; for he underwent the bondage of the law, to which he was himself no debtor, for this end — that he might, as the Apostle says, redeem those who were under the law.

Hence, not to be under the law means, not only that we are not under the letter which prescribes what involves us in guilt, as we are not able to perform it, but also that we are no longer subject to the law, as requiring perfect righteousness, and pronouncing death on all who deviate from it in any part. In like manner, by the word grace, we are to understand both parts of redemption — the remission of sins, by which God imputes righteousness to us, — and the sanctification of the Spirit, by whom he forms us anew unto good works. The adversative particle, [ἀλλὰ, but,] I take in the sense of alleging a reason, which is not unfrequently the case; as though it was said — “We who are under grace, are not therefore under the law.”

The sense now is clear; for the Apostle intended to comfort us, lest we should be wearied in our minds, while striving to do what is right, because we still find in ourselves many imperfections. For how much soever we may be harassed by the stings of sin, it cannot yet overcome us, for we are enabled to conquer it by the Spirit of God; and then, being under grace, we are freed from the rigorous requirements of the law. We must further understand, that the Apostle assumes it as granted, that all who are without the grace of God, being bound under the yoke of the law, are under condemnation. And so we may on the other hand conclude, that as long as they are under the law, they are subject to the dominion of sin. The word “law” here, is taken by Scott and others, indefinitely, as meaning law as the ground of the covenant of works, written or unwritten; and the literal rendering is, “under law” — ὑπὸ νόμου; and it is the same in the next verse, “under law.” — Ed.

15. What then? As the wisdom of the flesh is ever clamorous against the mysteries of God, it was necessary for the Apostle to subjoin what might anticipate an objection: for since the law is the rule of life, and has been given to guide men, we think that when it is removed all discipline immediately falls to the ground, that restraints are taken away, in a word, that there remains no distinction or difference between good and evil. But we are much deceived if we think, that the righteousness which God approves of in his law is abolished, when the law is abrogated; for the abrogation is by no means to be applied to the precepts which teach the right way of living, as Christ confirms and sanctions these and does not abrogate them; but the right view is, that nothing is taken away but the curse, to which all men without grace are subject. But though Paul does not distinctly express this, yet he indirectly intimates it.

16. By no means: know ye not? This is not a bare denial as some think, as though he preferred to express his abhorrence of such a question rather than to disprove it: for a confutation immediately follows, derived from a contrary supposition, and to this purpose, “Between the yoke of Christ and that of sin there is so much contrariety, that no one can bear them both; if we sin, we give ourselves up to the service of sin; but the faithful, on the contrary have been redeemed from the tyranny of sin, that they may serve Christ: it is therefore impossible for them to remain bound to sin.” But it will be better to examine more closely the course of reasoning, as pursued by Paul.

To whom we obey, etc. This relative may be taken in a causative sense, as it often is; as when one says, — there is no kind of crime which a parricide will not do, who has not hesitated to commit the greatest crime of all, and so barbarous as to be almost abhorred even by wild beasts. And Paul adduces his reason partly from the effects, and partly from the nature of correlatives. For first, if they obey, he concludes that they are servants, for obedience proves that he, who thus brings one into subjection to himself, has the power of commanding. This reason as to service is from the effect, and from this the other arises. “If you be servants, then of course sin has the dominion.”

Or of obedience, etc. The language is not strictly correct; for if he wished to have the clauses correspondent, he would have said, “or of righteousness unto life” Beza’s remark on this is, — that obedience is not the cause of life, as sin is of death, but is the way to life: and hence the want of correspondence in the two clauses. But others, such as Venema, Turrettin, and Stuart, consider that the clauses really correspond. They take εἰς θάνατον — “unto death,” as signifying, unto condemnation; and εἰς δικαιοσύνην, they render “unto justification;” and ὑπακόη, “obedience,” is in their view the obedience of faith. This construction might be admitted, were it not for the last clause of Romans 6:18, where we have, “Ye became the servants of righteousness,” the same word, δικαιοσύνη; except we consider that also, as Venema does, as signifying the righteousness of faith, by a sort of personification: and if so, we must attach the same meaning to “righteousness” δικαιοσύνη, in Romans 6:19, which issues in, or leads to holiness; and also to “righteousness,” δικαιοσύνη, in verse 20. As the Apostle personifies sin, he may also be supposed to personify righteousness, that is, the righteousness of faith. In this case, we might as well retain the word “righteousness” in this verse, and not justification, which it never strictly means; for the correspondence in the terms would be still essentially preserved, as with the righteousness of faith eternal life is inseparably connected. — Ed. But as the change in the words does not prevent the understanding of the subject, he preferred to express what righteousness is by the word obedience; in which however there is a metonymy, for it is to be taken for the very commandments of God; and by mentioning this without addition, he intimated that it is God alone, to whose authority consciences ought to be subject. Obedience then, though the name of God is suppressed, is yet to be referred to him, for it cannot be a divided obedience.

17. But thanks be to God, etc. This is an application of the similitude of the present subject. Though they were only to be reminded that they were not now the servants of sin, he yet adds a thanksgiving; first, that he might teach them, that this was not through their own merit, but through the special mercy of God; and secondly, that by this thanksgiving, they might learn how great was the kindness of God, and that they might thereby be more stimulated to hate sin. And he gives thanks, not as to that time during which they were the servants of sin, but for the liberation which followed, when they ceased to be what they were before. But this implied comparison between their former and present state is very emphatical; for the Apostle touches the calumniators of the grace of Christ, when he shows, that without grace the whole race of man is held captive under the dominion of sin; but that the kingdom of sin comes to an end, as soon as grace puts forth its power. Our version of this verse conveys the idea, that the Apostle gave thanks that they had been the servants of sin; but ὅτι is often rendered for, as in Matthew 5:3, 4; Luke 10:13; and in Matthew 6: 5, followed by δὲ as here, in Romans 6:6. The rendering may be this, —

But thanks be to God; for ye have been the servants of sin, but have obeyed the form of doctrine, in which ye have been taught. — Ed.

We may hence learn, that we are not freed from the bondage of the law that we may sin; for the law does not lose its dominion, until the grace of God restores us to him, in order to renew us in righteousness: and it is hence impossible that we should be subject to sin, when the grace of God reigns in us: for we have before stated, that under this term grace, is included the spirit of regeneration.

You have obeyed from the heart, etc. Paul compares here the hidden power of the Spirit with the external letter of the law, as though he had said, “Christ inwardly forms our souls in a better way, than when the law constrains them by threatening and terrifying us.” Thus is dissipated the following calumny, “If Christ frees us from subjection to the law, he brings liberty to sin.” He does not indeed allow his people unbridled freedom, that they might frisk about without any restraint, like horses let loose in the fields; but he brings them to a regular course of life. — Though Erasmus, following the old version, has chosen to translate it the “form” (formam) of doctrine, I have felt constrained to retain type, the word which Paul uses: some may perhaps prefer the word pattern. The version of Calvin is, “Obedistis vero et animo typo doctrinæ in quem traducti estis.”

The word τύπος, is rendered in John 20:25, print, that is, of the nails, — in Acts 7:43, in the plural, fiqures, that is, images, — in Acts 7:44, fashion, that is, pattern or model, — in Hebrews 8:5, pattern, — in Acts 23:25, manner, that is, form, — in Romans 5:14, figure, that is, representative, — in Titus 2:7, pattern; and in all other instances in which it occurs, except in this place, it is rendered example, and in the plural, examp1es, as afforded by the conduct of others, or by events; see 1 Corinthians 10:6, 11; Philippians 3:17; 1 Thessalonians 1:7; 2 Thessalonians 3:9; 1 Timothy 4:12; 1 Peter 5:3. The idea of mould, which some give to it, is without an example in the New Testament.

Our version is that of Castellio, in the meaning of which most critics agree. Grotius gives this paraphrase, “Obedistis ad eum modum quem doctrina evangelii præscribit — Ye became obedient to that rule which the doctrine of the gospel prescribes.” Wolfius quotes from Iamblichus, in his life of Pythagoras, passages in which τύπος is used for form, model, or manner, —”τὢς παιδεύσεως ὁ τύπος — the form of instruction;” and “τύπος διδασκαλίας — the form or manner of teaching.”

The grammatical difficulty is best removed by Stuart, who considers τύπον to be for τυπω, the case being changed by the preceding pronoun, no uncommon thing in Greek: the literal rendering would then be, —”Ye have obeyed the form of doctrine, respecting which (or, in which, see Mark 5:34) ye have been instructed.” — Ed. It seems indeed to me to denote the formed image or impress of that righteousness which Christ engraves on our hearts: and this corresponds with the prescribed rule of the law, according to which all our actions ought to be framed, so that they deviate not either to the right or to the left hand.

18. And having been made free from sin, etc. The meaning is, “It is unreasonable that any one, after having been made free, should continue in a state of bondage; for he ought to maintain the freedom which he has received: it is not then befitting, that you should be brought again under the dominion of sin, from which you have been set at liberty by Christ.” It is an argument derived from the efficient cause; another also follows, taken from the final cause, Ye have been liberated from the bondage of sin, that ye might pass into the kingdom of righteousness; it is hence right that you should wholly turn away from sin, and turn your minds wholly to righteousness, into the service of which you have been transferred.”

It must be observed, that no one can be a servant to righteousness except he is first liberated by the power and kindness of God from the tyranny of sin. So Christ himself testifies,

“If the Son shall free you, you shall be free indeed.” (John 8:36.)

What are then our preparations by the power of free will, since the commencement of what is good proceeds from this manumission, which the grace of God alone effects?

Romans 6:19

19. I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.

19. Humanum dico propter infirmitatem carnis vestræ, quemadmodum exhibuistis membra vestra serva immunditiæ et iniquitati in iniquitatem, sic et nunc exhibite membra vestra serva justitiæ in sanctificationem.

19. I speak what is human, etc. He says that he speaks after the manner of men, not as to the substance but as to the manner. So Christ says, in John 3:12, that he announced earthly things, while yet he spoke of heavenly mysteries, though not so magnificently as the dignity of the things required, because he accommodated himself to the capacities of a people ignorant and simple. And thus the Apostle says, by way of preface, that he might more fully show how gross and wicked is the calumny, when it is imagined, that the freedom obtained by Christ gives liberty to sin. He reminds the faithful at the same time, that nothing is more unreasonable, nay, base and disgraceful, than that the spiritual grace of Christ should have less influence over them than earthly freedom; as though he had said, “I might, by comparing sin and righteousness, show how much more ardently ye ought to be led to render obedience to the latter, than to serve the former; but from regard to your infirmity I omit this comparison: nevertheless, though I treat you with great indulgence, I may yet surely make this just demand — that you should not at least obey righteousness more coldly or negligently than you served sin.” It is a sort of reticence or silence, a withholding of something when we wish more to be understood than what we express. He does yet exhort them to render obedience to righteousness with so much more diligence, as that which they served is more worthy than sin, though he seems not to require this in so many words. The phrase is taken differently: Ανθρώπινον λέγω “I speak what is human,” that is, what is proportionable to man’s strength, says Chrysostom — what is done and known in common life, as in Galatians 3:15, or, what is moderate, says Hammond — what is level to man’s understanding, says Vatablus The first proposed by Hammond is the meaning most suitable here; for the Apostle had previously used reasons and arguments, and sacred similitudes; but he comes now to what is known in common life among men, the connection between masters and servants, and he did this in condescension to their weakness, which he calls the weakness of the flesh, that is, the weakness of which flesh, the depravity of nature, was the cause; it was weakness arising from the flesh. — Ed.

As ye have presented, etc.; that is, “As ye were formerly ready with all your faculties to serve sin, it is hence sufficiently evident how wretchedly enslaved and bound did your depravity hold you to itself: now then ye ought to be equally prompt and ready to execute the commands of God; let not your activity in doing good be now less than it was formerly in doing evil.” He does not indeed observe the same order in the antithesis, by adapting different parts to each other, as he does in 1 Thessalonians 4:7, where he sets uncleanness in opposition to holiness; but the meaning is still evident.

He mentions first two kinds — uncleanness and iniquity; the former of which is opposed to chastity and holiness, the other refers to injuries hurtful to our neighbour. But he repeats iniquity twice, and in a different sense: by the first he means plunders, frauds, perjuries, and every kind of wrong; by the second, the universal corruption of life, as though he had said, “Ye have prostituted your members so as to perpetrate all wicked works, and thus the kingdom of iniquity became strong in you” The different clauses of this verse have been a knotty point to all commentators. Probably the Apostle did not intend to keep up a regular course of antithesis, the subject not admitting of this; because the progress of evil and the progress of its remedy may be different, and it seems to be so in the present case. Sin is innate and inward, and its character, as here represented, is vileness and iniquity, and it breaks out into acts of iniquity: he does not repeat the other character, vileness; but when he comes to the contrast he mentions holiness, and does not add what is antithetic to iniquity. This is a striking instance of the elliptical style of the Apostle. It is not neglect or carelessness, but no doubt an intentional omission; it being the character of his mode of writing, which he had in common with the ancient Prophets.

Then comes the word “righteousness,” which I am disposed to think is that which all along has been spoken of, the righteousness of faith; this is not innate, not inward, but which comes from without, and is apprehended by faith, by which sins are forgiven, and God’s favor obtained; and they who become the servants of this are to cultivate holiness both inward and outward; they ought to present all their members, that is, all their faculties, to the service of this master, so that they may become holy in all manner of conversation.

But if this idea of righteousness be disapproved of, we may still account for the apparent irregularity in the construction of the passage. It is an instance of an inverted order, many examples of which are found even in this Epistle. He begins with “uncleanness,” he ends with “holiness,” and then the intervening words which are in contrast correspond, “iniquity” and “righteousness.” Here is also an inversion in the meaning; “uncleanness” is the principle, and “holiness” is the action; while “iniquity” is the action, and “righteousness” is the principle. If this view is right, we have here a singular instance of the inverted parallelism, both as to words and meaning. — Ed. By righteousness I understand the law or the rule of a holy life, the design of which is sanctification, as the case is when the faithful devote themselves to serve God in purity.

Romans 6:20-23

20. For when ye were the servants of sin, ye were free from righteousness.

20. Quando enim servi fuistis peccati, liberi fuistis justitiæ.

21. What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death.

21. Quem ergo fructum habuistis tunc in iis, de quibus nunc erubescitis? Siquidem finis eorum mors.

22. But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.

22. Nunc vero manumissi a peccato, Deo autem in servitutem addicti, habetis fructum vestrum in sanctificationem, finem vero vitam æternam.

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

23. Stipendia enim peccati, mors; donum vero Dei, vita æterna, in Christo lesu Domino nostro.

20. For when ye were, etc. He still repeats the difference, which he had before mentioned, between the yoke of righteousness and that of sin; for these two things, sin and righteousness, are so contrary, that he who devotes himself to the one, necessarily departs from the other. And he thus represents both, that by viewing them apart we may see more clearly what is to be expected from each; for to set things thus apart enables us to understand better their distinctive character. He then sets sin on one side, and righteousness on the other; and having stated this distinction, he afterwards shows what results from each of them.

Let us then remember that the Apostle still reasons on the principle of contraries, and in this manner, “While ye were the servants of sin, ye were freed from righteousness; but now a change having taken place, it behoves you to serve righteousness; for you have been liberated from the yoke of sin. He calls those free from righteousness who are held by no bridle to obey righteousness. This is the liberty of the flesh, which so frees us from obedience to God, that it makes us slaves to the devil. Wretched then and accursed is this liberty, which with unbridled or rather mad frenzy, leads us exultingly to our destruction.

21. What fruit, then, etc. He could not more strikingly express what he intended than by appealing to their conscience, and by confessing shame as it were in their person. Indeed the godly, as soon as they begin to be illuminated by the Spirit of Christ and the preaching of the gospel, do freely acknowledge their past life, which they have lived without Christ, to have been worthy of condemnation; and so far are they from endeavouring to excuse it, that, on the contrary, they feel ashamed of themselves. Yea, further, they call to mind the remembrance of their own disgrace, that being thus ashamed, they may more truly and more readily be humbled before God.

Nor is what he says insignificant, Of which ye are now ashamed; for he intimates that we are possessed with extreme blind love for ourselves, when we are involved in the darkness of our sins, and think not that there is so much filth in us. The light of the Lord alone can open our eyes to behold the filthiness which lies hid in our flesh. He only then is imbued with the principles of Christian philosophy, who has well learnt to be really displeased with himself, and to be confounded with shame for his own wretchedness. He shows at last still more plainly from what was to follow, how much they ought to have been ashamed, that is, when they came to understand that they had been standing on the very precipice of death, and had been nigh destruction; yea, that they would have already entered the gates of death, had they not been reclaimed by God’s mercy.

22. Ye have your fruit unto holiness, etc. As he had before mentioned a twofold end of sin, so he does now as to righteousness. Sin in this life brings the torments of an accusing conscience, and in the next eternal death. We now gather the fruit of righteousness, even holiness; we hope in future to gain eternal life. These things, unless we are beyond measure stupid, ought to generate in our minds a hatred and horror of sin, and also a love and desire for righteousness. Some render τελος, “tribute” or reward, and not “end,” but not, as I think, according to the meaning of the Apostle; for though it is true that we bear the punishment of death on account of sin, yet this word is not suitable to the other clause, to which it is applied by Paul, inasmuch as life cannot be said to be the tribute or reward of righteousness.

23. For the wages of sin, etc. There are those who think that, Paul, by comparing death to allowances of meat, (obsoniis,) points out in a disparaging manner the kind of wretched reward that is allotted to sinners, as this word is taken by the Greeks sometimes for portions allowed to soldiers. But he seems rather indirectly to condemn the blind appetites of those who are ruinously allured by the enticements of sin, as the fish are by the hook. It will however be more simple to render the word “wages,” for surely death is a sufficiently ample reward to the wicked. This verse is a conclusion to the former, and as it were an epilogue to it. He does not, however, in vain repeat the same thing again; but by doubling the terror, he intended to render sin an object of still greater hatred.

But the gift of God. They are mistaken who thus render the sentence, “Eternal life is the gift of God,” as though eternal life were the subject, and the gift of God the predicate; for this does not preserve the contrast. But as he has already taught us, that sin produces nothing but death; so now he subjoins, that this gift of God, even our justification and sanctification, brings to us the happiness of eternal life. Or, if you prefer, it may be thus stated, — “As the cause of death is sin, so righteousness, which we obtain through Christ, restores to us eternal life.”

It may however be hence inferred with certainty, that our salvation is altogether through the grace and mere beneficence of God. He might indeed have used other words — that the wages of righteousness is eternal life; and then the two clauses would correspond: but he knew that it is through God’s gift we obtain it, and not through our own merits; and that it is not one or a single gift; for being clothed with the righteousness of the Son, we are reconciled to God, and we are by the power of the Spirit renewed unto holiness. And he adds, in Christ Jesus, and for this reason, that he might call us away from every conceit respecting our own worthiness.

CHAPTER 7

Romans 7:1-4

1. Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth?

1. Num ignoratis fratres (scientibus enim Legem loquor) quod Lex dominatur homini quamdiu vivit?

2. For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband.

2. Nam viro subjecta mulier, viventi viro alligata est per Legem; quod si mortuus fuerit vir, soluta est a Lege viri.

3. So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man.

3. Proinde vivente marito, si alteri viro conjuncta fuerit, adultera vocabitur: quod si mortuus fuerit vir, liberata est a Lege ne amplius sit adultera si alteri nupserit.

4. Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.

4. Itaque fratres mei, vos quoque mortui estis Legi per corpus Christi, ut posthac alterius sitis, ejus qui ex mortuis suscitatus est, ut fructificemus Deo. That is, the law by which she was bound to her husband, or, the law by which he became her husband. It is an instance of the latitude in which the genitive case is used. — Ed.

CHAPTER 6

Ro 6:1-11. The Bearing of Justification by Grace upon a Holy Life.

1. What, &c.--The subject of this third division of our Epistle announces itself at once in the opening question, "Shall we (or, as the true reading is, "May we," "Are we to") continue in sin, that grace may abound?" Had the apostle's doctrine been that salvation depends in any degree upon our good works, no such objection to it could have been made. Against the doctrine of a purely gratuitous justification, the objection is plausible; nor has there ever been an age in which it has not been urged. That it was brought against the apostles, we know from Ro 3:8; and we gather from Ga 5:13; 1Pe 2:16; Jude 4, that some did give occasion to the charge; but that it was a total perversion of the doctrine of Grace the apostle here proceeds to show.

2. God forbid--"That be far from us"; the instincts of the new creature revolting at the thought.

How shall we, that are dead, &c.--literally, and more forcibly, "We who died to sin (as presently to be explained), how shall we live any longer therein?"

3. Know ye not, that so many of us as were baptized into Jesus Christ--compare 1Co 10:2.

were baptized into his death?--sealed with the seal of heaven, and as it were formally entered and articled, to all the benefits and all the obligations of Christian discipleship in general, and of His death in particular. And since He was "made sin" and "a curse for us" (2Co 5:21; Ga 5:13), "bearing our sins in His own body on the tree," and "rising again for our justification" (Ro 4:25; 1Pe 2:24), our whole sinful case and condition, thus taken up into His Person, has been brought to an end in His death. Whoso, then, has been baptized into Christ's death has formally surrendered the whole state and life of sin, as in Christ a dead thing. He has sealed himself to be not only "the righteousness of God in Him," but "a new creature"; and as he cannot be in Christ to the one effect and not to the other, for they are one thing, he has bidden farewell, by baptism into Christ's death, to his entire connection with sin. "How," then, "can he live any longer therein?" The two things are as contradictory in the fact as they are in the terms.

4. Therefore we are--rather, "were" (it being a past act, completed at once).

buried with him, by baptism into death--(The comma we have placed after "him" will show what the sense is. It is not, "By baptism we are buried with Him into death," which makes no sense at all; but, "By baptism with Him into death we are buried with Him"; in other words, "By the same baptism which publicly enters us into His death, we are made partakers of His burial also"). To leave a dead body unburied is represented, alike in heathen authors as in Scripture, as the greatest indignity (Re 11:8, 9). It was fitting, therefore, that Christ, after "dying for our sins according to the Scriptures," should "descend into the lower parts of the earth" (Ep 4:9). As this was the last and lowest step of His humiliation, so it was the honorable dissolution of His last link of connection with that life which He laid down for us; and we, in being "buried with Him by our baptism into His death," have by this public act severed our last link of connection with that whole sinful condition and life which Christ brought to an end in His death.

that like as Christ was raised from the dead by the glory of the Father--that is, by such a forth-putting of the Father's power as was the effulgence of His whole glory.

even so we also--as risen to a new life with Him.

should walk in newness of life--But what is that "newness?" Surely if our old life, now dead and buried with Christ, was wholly sinful, the new, to which we rise with the risen Saviour, must be altogether a holy life; so that every time we go back to "those things whereof we are now ashamed" (Ro 6:21), we belie our resurrection with Christ to newness of life, and "forget that we have been purged from our old sins" (2Pe 1:9). (Whether the mode of baptism by immersion be alluded to in this verse, as a kind of symbolical burial and resurrection, does not seem to us of much consequence. Many interpreters think it is, and it may be so. But as it is not clear that baptism in apostolic times was exclusively by immersion [see on Ac 2:41], so sprinkling and washing are indifferently used in the New Testament to express the cleansing efficacy of the blood of Jesus. And just as the woman with the issue of blood got virtue out of Christ by simply touching Him, so the essence of baptism seems to lie in the simple contact of the element with the body, symbolizing living contact with Christ crucified; the mode and extent of suffusion being indifferent and variable with climate and circumstances).

5. For if we have been planted together--literally, "have become formed together." (The word is used here only).

in the likeness of his death, we shall be also in the likeness of his resurrection--that is, "Since Christ's death and resurrection are inseparable in their efficacy, union with Him in the one carries with it participation in the other, for privilege and for duty alike." The future tense is used of participation in His resurrection, because this is but partially realized in the present state. (See on Ro 5:19).

6-7. Knowing this, &c.--The apostle now grows more definite and vivid in expressing the sin-destroying efficacy of our union with the crucified Saviour.

that our old man--"our old selves"; that is, "all that we were in our old unregenerate condition, before union with Christ" (compare Col 3:9, 10; Ep 4:22-24; Ga 2:20; 5:24; 6:14).

is--rather, "was."

crucified with him--in order.

that the body of sin--not a figure for "the mass of sin"; nor the "material body," considered as the seat of sin, which it is not; but (as we judge) for "sin as it dwells in us in our present embodied state, under the law of the fall."

might be destroyed--(in Christ's death)--to the end.

that henceforth we should not serve sin--"be in bondage to sin."

8. Now if we be dead--"if we died."

with Christ, &c.--See on Ro 6:5.

9-11. Christ being raised from the dead dieth no more; death hath no more dominion over him--Though Christ's death was in the most absolute sense a voluntary act (Joh 10:17, 18; Ac 2:24), that voluntary surrender gave death such rightful "dominion over Him" as dissolved its dominion over us. But this once past, "death hath," even in that sense, "dominion over Him no more."

12. Let not sin therefore--as a Master

reign--(The reader will observe that wherever in this section the words "Sin," "Obedience," "Righteousness," "Uncleanness," "Iniquity," are figuratively used, to represent a Master, they are here printed in capitals, to make this manifest to the eye, and so save explanation).

in your mortal body, that ye should obey it--sin.

in the lusts thereof--"the lusts of the body," as the Greek makes evident. (The other reading, perhaps the true one, "that ye should obey the lusts thereof," comes to the same thing). The "body" is here viewed as the instrument by which all the sins of the heart become facts of the outward life, and as itself the seat of the lower appetites; and it is called "our mortal body," probably to remind us how unsuitable is this reign of sin in those who are "alive from the dead." But the reign here meant is the unchecked dominion of sin within us. Its outward acts are next referred to.

13. Neither yield ye your members instruments of unrighteousness unto Sin, but yield yourselves--this is the great surrender.

unto God as those that are alive from the dead, and--as the fruit of this.

your members--till now prostituted to sin.

instruments of righteousness unto God--But what if indwelling sin should prove too strong for us? The reply is: But it will not.

14. For Sin shall not have dominion over you--as the slaves of a tyrant lord.

for ye are not under the law, but under grace--The force of this glorious assurance can only be felt by observing the grounds on which it rests. To be "under the law" is, first, to be under its claim to entire obedience; and so, next under its curse for the breach of these. And as all power to obey can reach the sinner only through Grace, of which the law knows nothing, it follows that to be "under the law" is, finally, to be shut up under an inability to keep it, and consequently to be the helpless slave of sin. On the other hand, to be "under grace," is to be under the glorious canopy and saving effects of that "grace which reigns through righteousness unto eternal life through Jesus Christ our Lord" (see on Ro 5:20, 21). The curse of the law has been completely lifted from off them; they are made "the righteousness of God in Him"; and they are "alive unto God through Jesus Christ." So that, as when they were "under the law," Sin could not but have dominion over them, so now that they are "under grace," Sin cannot but be subdued under them. If before, Sin resistlessly triumphed, Grace will now be more than conqueror.

15-16. What then? ... Know ye not--it is a dictate of common sense.

17. But God be thanked, that ye were the servants of Sin--that is, that this is a state of things now past and gone.

but ye have obeyed from the heart that form of doctrine which was delivered you--rather, "whereunto ye were delivered" (Margin), or cast, as in a mould. The idea is, that the teaching to which they had heartily yielded themselves had stamped its own impress upon them.

18. Being then--"And being"; it is the continuation and conclusion of the preceding sentence; not a new one.

made free from Sin, ye became the servants of--"servants to"

Righteousness--The case is one of emancipation from entire servitude to one Master to entire servitude to another, whose property we are (see on Ro 1:1). There is no middle state of personal independence; for which we were never made, and to which we have no claim. When we would not that God should reign over us, we were in righteous judgment "sold under Sin"; now being through grace "made free from Sin," it is only to become "servants to Righteousness," which is our true freedom.

19. I speak after the manner of men--descending, for illustration, to the level of common affairs.

because of the infirmity of your flesh--the weakness of your spiritual apprehension.

for as ye have yielded--"as ye yielded," the thing being viewed as now past.

your members servants to Uncleanness and to Iniquity unto--the practice of

iniquity; even so now yield your members servants to Righteousness unto holiness--rather, "unto (the attainment of) sanctification," as the same word is rendered in 2Th 2:13; 1Co 1:30; 1Pe 1:2:--that is, "Looking back upon the heartiness with which ye served Sin, and the lengths ye went to be stimulated now to like zeal and like exuberance in the service of a better Master."

20. For when ye were the servants--"were servants"

of Sin, ye were free from--rather, "in respect of"

Righteousness--Difficulties have been made about this clause where none exist. The import of it seems clearly to be this:--"Since no servant can serve two masters, much less where their interests come into deadly collision, and each demands the whole man, so, while ye were in the service of Sin ye were in no proper sense the servants of Righteousness, and never did it one act of real service: whatever might be your conviction of the claims of Righteousness, your real services were all and always given to Sin: Thus had ye full proof of the nature and advantages of Sin's service." The searching question with which this is followed up, shows that this is the meaning.

21. What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death--What permanent advantage, and what abiding satisfaction, have those things yielded? The apostle answers his own question:--"Abiding satisfaction, did I ask? They have left only a sense of 'shame.' Permanent advantage? 'The end of them is death.'" By saying they were "now ashamed," he makes it plain that he is not referring to that disgust at themselves, and remorse of conscience by which those who are the most helplessly "sold under sin" are often stung to the quick; but that ingenuous feeling of self-reproach, which pierces and weighs down the children of God, as they think of the dishonor which their past life did to His name, the ingratitude it displayed, the violence it did to their own conscience, its deadening and degrading effects, and the death--"the second death"--to which it was dragging them down, when mere Grace arrested them. (On the sense of "death" here, see on Ro 5:12-21, Note 3, and Ro 6:16: see also Re 21:8--The change proposed in the pointing of this verse: "What fruit had ye then? things whereof ye are now ashamed" [Luther, Tholuck, De Wette, Philippi, Alford, &c.], seems unnatural and uncalled for. The ordinary pointing has at least powerful support [Chrysostom, Calvin, Beza, Grotius, Bengel, Stuart, Fritzsche]).

22. But now--as if to get away from such a subject were unspeakable relief.

being made free from Sin, and become servants to God--in the absolute sense intended throughout all this passage.

ye have--not "ought to have," but "do have," in point of fact.

your fruit unto holiness--"sanctification," as in Ro 6:19; meaning that permanently holy state and character which is built up out of the whole "fruits of righteousness," which believers successively bring forth. They "have their fruit" unto this, that is, all going towards this blessed result.

and the end everlasting life--as the final state of the justified believer; the beatific experience not only of complete exemption from the fall with all its effects, but of the perfect life of acceptance with God, and conformity to His likeness, of unveiled access to Him, and ineffable fellowship with Him through all duration.

23. For the wages of sin is death; but the gift of God is eternal life through--"in"

Jesus Christ our Lord--This concluding verse--as pointed as it is brief--contains the marrow, the most fine gold, of the Gospel. As the laborer is worthy of his hire, and feels it to be his due--his own of right--so is death the due of sin, the wages the sinner has well wrought for, his own. But "eternal life" is in no sense or degree the wages of our righteousness; we do nothing whatever to earn or become entitled to it, and never can: it is therefore, in the most absolute sense, "THE GIFT OF God." Grace reigns in the bestowal of it in every case, and that "in Jesus Christ our Lord," as the righteous Channel of it. In view of this, who that hath tasted that the Lord is gracious can refrain from saying, "Unto Him that loved us, and washed us from our sins in His own blood, and hath made us kings and priests unto God and His Father, to Him be glory and dominion for ever and ever. Amen!" (Re 1:5, 6).

Note, (1) As the most effectual refutation of the oft-repeated calumny, that the doctrine of Salvation by grace encourages to continue in sin, is the holy life of those who profess it, let such ever feel that the highest service they can render to that Grace which is all their hope, is to "yield themselves unto God, as those that are alive from the dead, and their members instruments of righteousness unto God" (Ro 6:12, 13). By so doing they will "put to silence the ignorance of foolish men," secure their own peace, carry out the end of their calling, and give substantial glory to Him that loved them. (2) The fundamental principle of Gospel obedience is as original as it is divinely rational; that "we are set free from the law in order to keep it, and are brought graciously under servitude to the law in order to be free" (Ro 6:14, 15, 18). So long as we know no principle of obedience but the terrors of the law, which condemns all the breakers of it, and knows nothing whatever of grace, either to pardon the guilty or to purify the stained, we are shut up under a moral impossibility of genuine and acceptable obedience: whereas when Grace lifts us out of this state, and through union to a righteous Surety, brings us into a state of conscious reconciliation, and loving surrender of heart to a God of salvation, we immediately feel the glorious liberty to be holy, and the assurance that "Sin shall not have dominion over us" is as sweet to our renewed tastes and aspirations as the ground of it is felt to be firm, "because we are not under the Law, but under Grace." (3) As this most momentous of all transitions in the history of a man is wholly of God's free grace, the change should never be thought, spoken, or written of but with lively thanksgiving to Him who so loved us (Ro 6:17). (4) Christians, in the service of God, should emulate their former selves in the zeal and steadiness with which they served sin, and the length to which they went in it (Ro 6:19). (5) To stimulate this holy rivalry, let us often "look back to the rock whence we were hewn, the hole of the pit whence we were digged," in search of the enduring advantages and permanent satisfactions which the service of Sin yielded; and when we find to our "shame" only gall and wormwood, let us follow a godless life to its proper "end," until, finding ourselves in the territories of "death," we are fain to hasten back to survey the service of Righteousness, that new Master of all believers, and find Him leading us sweetly into abiding "holiness," and landing us at length in "everlasting life" (Ro 6:20-22). (6) Death and life are before all men who hear the Gospel: the one, the natural issue and proper reward of sin; the other, the absolutely free "GIFT OF God" to sinners, "in Jesus Christ our Lord." And as the one is the conscious sense of the hopeless loss of all blissful existence, so the other is the conscious possession and enjoyment of all that constitutes a rational creature's highest "life" for evermore (Ro 6:23). Ye that read or hear these words, "I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing, therefore choose life, that both thou and thy seed may live!" (De 30:19).

Shall we continue in sin - It is very likely that these were the words of a believing Gentile, who - having as yet received but little instruction, for he is but just brought out of his heathen state to believe in Christ Jesus - might imagine, from the manner in which God had magnified his mercy, in blotting out his sin on his simply believing on Christ, that, supposing he even gave way to the evil propensities of his own heart, his transgressions could do him no hurt now that he was in the favor of God. And we need not wonder that a Gentile, just emerging from the deepest darkness, might entertain such thoughts as these; when we find that eighteen centuries after this, persons have appeared in the most Christian countries of Europe, not merely asking such a question, but defending the doctrine with all their might; and asserting in the most unqualified manner, "that believers were under no obligation to keep the moral law of God; that Christ had kept it for them; that his keeping it was imputed to them; and that God, who had exacted it from Him, who was their surety and representative, would not exact it from them, forasmuch as it would be injustice to require two payments for one debt." These are the Antinomians who once flourished in this land, and whose race is not yet utterly extinct.

God forbid - Μη γενοιτο, Let it not be; by no means; far from it; let not such a thing be mentioned! - Any of these is the meaning of the Greek phrase, which is a strong expression of surprise and disapprobation: and is not properly rendered by our God forbid! for, though this may express the same thing, yet it is not proper to make the sacred Name So familiar on such occasions.

How shall we, that are dead to sin - The phraseology of this verse is common among Hebrews, Greeks, and Latins. To Die to a thing or person, is to have nothing to do with it or him; to be totally separated from them: and to live to a thing or person is to be wholly given up to them; to have the most intimate connection with them. So Plautus, Clitell. iii. 1, 16: Nihil mecum tibi, Mortuus Tibi Sum. I have nothing to do with thee; I am Dead to thee. Persa, i. 1, 20: Mihi quidem tu jam Mortuus Eras, quia te non visitavi. Thou wast Dead to me because I visited thee not. So Aelian, Var. Hist. iii. 13: Ὁτι φιλοινοτατον εθνος το των Ταπυρων, τοσουτον, ὡστε ζῃν αυτους εν οινῳ, και το πλειστον του βιου εν τῃ προς αυτον ὁμιλιᾳ καταναλισκειν· "The Tapyrians are such lovers of wine, that they Live in wine; and the principal part of their Life is Devoted to it." They live to wine; they are insatiable drunkards. See more examples in Wetstein and Rosenmuller.

Know ye not, etc. - Every man who believes the Christian religion, and receives baptism as the proof that he believes it, and has taken up the profession of it, is bound thereby to a life of righteousness. To be baptized into Christ, is to receive the doctrine of Christ crucified, and to receive baptism as a proof of the genuineness of that faith, and the obligation to live according to its precepts.

Baptized into his death? - That, as Jesus Christ in his crucifixion died completely, so that no spark of the natural or animal life remained in his body, so those who profess his religion should be so completely separated and saved from sin, that they have no more connection with it, nor any more influence from it, than a dead man has with or from his departed spirit.

We are buried with him by baptism into death - It is probable that the apostle here alludes to the mode of administering baptism by immersion, the whole body being put under the water, which seemed to say, the man is drowned, is dead; and, when he came up out of the water, he seemed to have a resurrection to life; the man is risen again; he is alive! He was, therefore, supposed to throw off his old Gentile state as he threw off his clothes, and to assume a new character, as the baptized generally put on new or fresh garments. I say it is probable that the apostle alludes to this mode of immersion; but it is not absolutely certain that he does so, as some do imagine; for, in the next verse, our being incorporated into Christ by baptism is also denoted by our being planted, or rather, grafted together in the likeness of his death; and Noah's ark floating upon the water, and sprinkled by the rain from heaven, is a figure corresponding to baptism, 1Pet 3:20, 1Pet 3:21; but neither of these gives us the same idea of the outward form as burying. We must be careful, therefore, not to lay too much stress on such circumstances. Drowning among the ancients was considered the most noble kind of death; some think that the apostle may allude to this. The grand point is, that this baptism represents our death to sin, and our obligation to walk in newness of life: without which, of what use can it or any other rite be?

Raised up from the dead by the glory of the Father - From this we learn, that as it required the glory of the Father, that is, his glorious energy, to raise up from the grave the dead body of Christ, so it requires the same glorious energy to quicken the dead soul of a sinner, and enable him to walk in newness of life.

For if we have been planted together - Συμφυτοι γεγοναμεν. Dr. Taylor observes, that our translation does not completely express the apostle's meaning. Τα συμφυτα are such plants as grow, the one upon and in the other, deriving sap and nourishment from it, as the mistletoe upon the oak, or the scion upon the stock in which it is grafted. He would therefore translate the words: For if we have been growers together with Christ in the likeness of his death, (or in that which is like his death), we shall be also growers together with him in the likeness of his resurrection; or in that which is like his resurrection. He reckons it a beautiful metaphor, taken from grafting, or making the scion grow together with a new stock.

But if we take the word planted in its usual sense, we shall find it to be a metaphor as beautiful and as expressive as the former. When the seed or plant is inserted in the ground, it derives from that ground all its nourishment, and all those juices by which it becomes developed; by which it increases in size, grows firm, strong, and vigorous; and puts forth its leaves, blossoms, and fruit. The death of Jesus Christ is represented as the cause whence his fruitfulness, as the author of eternal salvation to mankind is derived; and genuine believers in him are represented as being planted in his death, and growing out of it; deriving their growth, vigor, firmness, beauty, and fruitfulness from it. In a word, it is by his death that Jesus Christ redeems a lost world; and it is from that vicarious death that believers derive that pardon and holiness which makes them so happy in themselves, and so useful to others. This sacrificial death is the soil in which they are planted; and from which they derive their life, fruitfulness, and their final glory.

Our old man is crucified with him - This seems to be a farther extension of the same metaphor. When a seed is planted in the earth, it appears as if the whole body of it perished. All seeds, as they are commonly termed, are composed of two parts; the germ, which contains the rudiments of the future plant; and the lobes, or body of the seed, which by their decomposition in the ground, become the first nourishment to the extremely fine and delicate roots of the embryo plant, and support it till it is capable of deriving grosser nourishment from the common soil. The body dies that the germ may live. Parables cannot go on all fours; and in metaphors or figures, there is always some one (or more) remarkable property by which the doctrine intended is illustrated. To apply this to the purpose in hand: how is the principle of life which Jesus Christ has implanted in us to be brought into full effect, vigor, and usefulness? By the destruction of the body of sin, our old man, our wicked, corrupt, and fleshly self, is to be crucified; to be as truly slain as Christ was crucified; that our souls may as truly be raised from a death of sin to a life of righteousness, as the body of Christ was raised from the grave, and afterwards ascended to the right hand of God. But how does this part of the metaphor apply to Jesus Christ? Plainly and forcibly. Jesus Christ took on him a body; a body in the likeness of sinful flesh, Rom 8:3; and gave up that body to death; through which death alone an atonement was made for sin, and the way laid open for the vivifying Spirit, to have the fullest access to, and the most powerful operation in, the human heart. Here, the body of Christ dies that he may be a quickening Spirit to mankind. Our body of sin is destroyed by this quickening Spirit, that henceforth we should live unto Him who died and rose again. Thus the metaphor, in all its leading senses, is complete, and applies most forcibly to the subject in question. We find that παλαιος ανθρωπος, the old man, used here, and in Eph 4:22, and Col 3:9, is the same as the flesh with its affections and lusts, Gal 5:24; and the body of the sins of the flesh, Col 2:11; and the very same which the Jewish writers term אדם הקדמוני, Adam hakkadmoni, the old Adam; and which they interpret by יצר הרע yetsar hara, "evil concupiscence," the same which we mean by indwelling sin, or the infection of our nature, in consequence of the fall. From all which we may learn that the design of God is to counterwork and destroy the very spirit and soul of sin, that we shall no longer serve it, δουλευειν, no longer be its slaves. Nor shall it any more be capable of performing its essential functions than a dead body can perform the functions of natural life.

He that is dead is freed from sin - Δεδικαιωται, literally, is justified from sin; or, is freed or delivered from it. Does not this simply mean, that the man who has received Christ Jesus by faith, and has been, through believing, made a partaker of the Holy Spirit, has had his old man, all his evil propensities destroyed; so that he is not only justified freely from all sin, but wholly sanctified unto God? The context shows that this is the meaning. Every instance of violence is done to the whole scope and design of the apostle, by the opinion, that "this text is a proof that believers are not fully saved from sin in this life, because only he that is dead is freed from sin." Then death is his justifier and deliverer! Base and abominable insinuation, highly derogatory to the glory of Christ! Dr. Dodd, in his note on the preceding verse, after some inefficient criticism on the word καταργηθῃ, destroyed, which, he thinks, should be rendered enervated, has the following most unevangelical sentiment: "The body of sin in believers is, indeed, an enfeebled, conquered, and deposed tyrant, and the stroke of death finishes its destruction." So then, the death of Christ and the influences of the Holy Spirit were only sufficient to depose and enfeeble the tyrant sin; but Our death must come in to effect his total destruction! Thus our death is, at least partially, our Savior; and thus, that which was an effect of sin (for sin entered into the world, and death by sin) becomes the means of finally destroying it! That is, the effect of a cause can become so powerful, as to react upon that cause and produce its annihilation! The divinity and philosophy of this sentiment are equally absurd. It is the blood of Christ alone that cleanses from all unrighteousness; and the sanctification of a believer is no more dependent on death than his justification. If it he said, "that believers do not cease from sin till they die;" I have only to say, they are such believers as do not make a proper use of their faith; and what can be said more of the whole herd of transgressors and infidels? They cease to sin, when they cease to breathe. If the Christian religion bring no other privileges than this to its upright followers, well may we ask, wherein doth the wise man differ from the fool, for they have both one end? But the whole Gospel teaches a contrary doctrine.

Now if we be dead with Christ - According to what is stated in the preceding verses. See particularly on the 5th verse (Rom 6:5 (note)).

Christ being raised from the dead dieth no more - So we, believing in Christ Jesus, and having a death unto sin, and a life unto righteousness, should sin no more. If we be risen indeed with Christ, we should seek the things above, and set our affections on things above, and not on the earth. The man who walks in humble, loving obedience, to an indwelling Christ, sin has no more dominion over his soul than death has over the immortal and glorified body of his Redeemer.

He died unto sin once - On this clause Rosenmuller speaks thus: "Τῃ ἁμαρτιᾳ απεθανεν εφαπαξ· propter peccatum mortuus est semel, et quidem misera morte. Τῃ ἁμαρτιᾳ , i.e. ὑπερ της ἁμαρτιας, ad expianda peccata; res ipsa docet aliter homines αποθνησκειν τῃ ἁμαρτιᾳ, aliter Christum: amat Paulus parallelismum, in quo interpretando multa cautione opus est." "He died unto sin once: i.e. he died on account of sin, and truly a miserable death. Τῃ ἁμαρτιᾳ, is the same as ὑπερ της ἁμαρτιας, for the expiation of sin. Common sense teaches us that men die to sin in one sense; Christ in another: St. Paul loves parallelisms, in the interpretation of which there is need of much caution." From the whole scope of the apostle's discourse it is plain that he considers the death of Christ as a death or sacrifice for sin; a sin-offering: in this sense no man has ever died for sin, or ever can die.

Reckon ye also yourselves to be dead - Die as truly unto sin, as he died for sin. Live as truly unto God, as he lives with God. This seems to be the spirit of the apostle's meaning.

Let not sin therefore reign - This is a prosopopoeia, or personification. Sin is represented as a king, ruler, or tyrant, who has the desires of the mind and the members of the body under his control so that by influencing the passions he governs the body. Do not let sin reign, do not let him work; that is, let him have no place, no being in your souls; because, wherever he is he governs, less or more: and indeed sin is not sin without this. How is sin known? By evil influences in the mind, and evil acts in the life. But do not these influences and these acts prove his dominion? Certainly, the very existence of an evil thought to which passion or appetite attaches itself, is a proof that there sin has dominion; for without dominion such passions could not be excited. Wherever sin is felt, there sin has dominion; for sin is sin only as it works in action or passion against God. Sin cannot be a quiescent thing: if it do not work it does not exist.

That ye should obey it in the lusts thereof - Αυτῃ εν ταις επιθυμιαις αυτου. This clause is wanting in the most ancient and reputable MSS. and in the principal versions. Griesbach has left it out of his text; and Professor White says, Certissime delenda: "These words should certainly he expunged" they are not necessary to the apostle's argument; it was enough to say, Let not sin reign in your mortal bodies, that ye should obey it. If it be there it will reign there; and its reign supposes, necessarily, the subjection of that in which it reigns. A king reigns when his laws are enforced, and the people obey them. When there is no executive government there is no reign. There may be a royal shadow there, but there is no king.

Neither yield ye your members - Do not yield to temptation. It is no sin to be tempted, the sin lies in yielding. While the sin exists only in Satan's solicitation, it is the devil's sin, not ours: when we yield, we make the devil's sin our own: then we Enter Into temptation. Resist the devil, and he will flee from you. Satan himself cannot force you to sin: till he wins over your will, he cannot bring you into subjection. You may be tempted; but yield not to the temptation.

Yield yourselves unto God - Let God have your wills; keep them ever on his side; there they are safe, and there they will be active. Satan cannot force the will, and God will not. Indeed it would cease to be will were it forced by either: it is essential to its being that it be free.

And your members as instruments, etc. - Let soul and body be employed in the service of your Maker; let him have your hearts; and with them, your heads, your hands, your feet. Think and devise what is pure; speak what is true, and to the use of edifying; work that which is just and good; and walk steadily in the way that leads to everlasting felicity. Be holy within and holy without.

Sin shall not have dominion over you - God delivers you from it; and if you again become subject to it, it will be the effect of your own choice or negligence.

Ye are not under the law - That law which exacts obedience, without giving power to obey; that condemns every transgression and every unholy thought without providing for the extirpation of evil or the pardon of sin.

But under grace - Ye are under the merciful and beneficent dispensation of the Gospel, that, although it requires the strictest conformity to the will of God, affords sufficient power to be thus conformed; and, in the death of Christ, has provided pardon for all that is past, and grace to help in every time of need.

Shall we sin because we are not under the law - Shall we abuse our high and holy calling because we are not under that law which makes no provision for pardon, but are under that Gospel which has opened the fountain to wash away all sin and defilement? Shall we sin because grace abounds? Shall we do evil that good may come of it? This be far from us!

To whom ye yield yourselves - Can you suppose that you should continue to be the servants of Christ if ye give way to sin? Is he not the master who exacts the service, and to whom the service is performed? Sin is the service of Satan; righteousness the service of Christ. If ye sin ye are the servants of Satan, and not the servants of God.

The word δουλος, which we translate servant, properly signifies slave; and a slave among the Greeks and Romans was considered as his master's property, and he might dispose of him as he pleased. Under a bad master, the lot of the slave was most oppressive and dreadful; his ease and comfort were never consulted; he was treated worse than a beast; and, in many cases, his life hung on the mere caprice of the master. This state is the state of every poor, miserable sinner; he is the slave of Satan, and his own evil lusts and appetites are his most cruel task-masters. The same word is applied to the servants of Christ, the more forcibly to show that they are their Master's property; and that, as he is infinitely good and benevolent, therefore his service must be perfect freedom. Indeed, he exacts no obedience from them which he does not turn to their eternal advantage; for this master has no self-interest to secure. See on Rom 1:1 (note).

But God be thanked, that ye were the servants of sin - This verse should be read thus: But thanks be to God that, although ye were the servants of sin, nevertheless ye have obeyed from the heart that form of doctrine that was delivered unto you; or, that mould of teaching into which ye were cast. The apostle does not thank God that they were sinners; but that, although they were such, they had now received and obeyed the Gospel. The Hebrew phrase, Isa 12:1, is exactly the same as that of the apostle here: In that day thou shalt say, I will praise thee, for thou wast angry with me: that is, although thou wast angry with me, thou hast turned away thy wrath, etc.

That form of doctrine - Τυπον διδαχης; here Christianity is represented under the notion of a mould, or die, into which they were cast, and from which they took the impression of its excellence. The figure upon this die is the image of God, righteousness and true holiness, which was stamped on their souls in believing the Gospel and receiving the Holy Ghost. The words εις ὁν παρεδοθητε τυπον refer to the melting of metal; which, when it is liquefied, is cast into the mould, that it may receive the impression that is sunk or cut in the mould; and therefore the words may be literally translated, into which mould of doctrine ye have been cast. They were melted down under the preaching of the word, and then were capable of receiving the stamp of its purity.

Being then made free from sin - Ελευθερωθεντες is a term that refers to the manumission of a slave. They were redeemed from the slavery of sin, and became the servants of righteousness. Here is another prosopopoeia: both sin and righteousness are personified: sin can enjoin no good and profitable work; righteousness can require none that is unjust or injurious.

I speak after the manner of men - This phrase is often used by the Greek writers to signify what was easy to be comprehended; what was ad captum vulgi, level with common understandings, delivered in a popular style; what was different from the high flights of the poets, and the studied sublime obscurity of the philosophers.

Because of the infirmity of your flesh - As if he had said: I make use of metaphors and figures connected with well-known natural things; with your trades and situation in life; because of your inexperience in heavenly things, of which ye are only just beginning to know the nature and the names.

Servants to uncleanness, etc. - These different expressions show how deeply immersed in and enslaved by sin these Gentiles were before their conversion to Christianity. Several of the particulars are given in the first chapter of this epistle.

Ye were free from righteousness - These two servitudes are incompatible; if we cannot serve God and Mammon, surely we cannot serve Christ and Satan. We must be either sinners or saints; God's servants or the devil's slaves. It cannot be as a good mistaken man has endeavored to sing: - "To good and evil equal bent,

I'm both a devil and a saint."

I know not whether it be possible to paint the utter prevalence of sin in stronger colors than the apostle does here, by saying they were Free from righteousness. It seems tantamount to that expression in Genesis, Gen 6:5, where, speaking of the total degeneracy of the human race, the writer says, Every imagination of the thoughts of his heart was only evil continually. They were all corrupt; they were altogether abominable: there was none that did good; no, not one.

What fruit had ye then in those things - God designs that every man shall reap benefit by his service. What benefit have ye derived from the service of sin?

Whereof ye are now ashamed? - Ye blush to remember your former life. It was scandalous to yourselves, injurious to others, and highly provoking to God.

The end of those things is death - Whatever sin may promise of pleasure or advantage, the end to which it necessarily tends is the destruction of body and soul.

But now being made free from sin - As being free from righteousness is the finished character of a sinner, so being made free from sin is the finished character of a genuine Christian.

And become servants to God - They were transferred from the service of one master to that of another: they were freed from the slavery of sin, and engaged in the service of God.

Fruit unto holiness - Holiness of heart was the principle; and righteousness of life the fruit.

For the wages of sin is death - The second death, everlasting perdition. Every sinner earns this by long, sore, and painful service. O! what pains do men take to get to hell! Early and late they toil at sin; and would not Divine justice be in their debt, if it did not pay them their due wages?

But the gift of God is eternal life - A man may Merit hell, but he cannot Merit heaven. The apostle does not say that the wages of righteousness is eternal life: no, but that this eternal life, even to the righteous, is το χαρισμα του Θεου, The gracious Gift of God. And even this gracious gift comes through Jesus Christ our Lord. He alone has procured it; and it is given to all those who find redemption in his blood. A sinner goes to hell because he deserves it; a righteous man goes to heaven because Christ has died for him, and communicated that grace by which his sin is pardoned and his soul made holy. The word οψωνια, which we here render wages, signified the daily pay of a Roman soldier. So every sinner has a daily pay, and this pay is death; he has misery because he sins. Sin constitutes hell; the sinner has a hell in his own bosom; all is confusion and disorder where God does not reign: every indulgence of sinful passions increases the disorder, and consequently the misery of a sinner. If men were as much in earnest to get their souls saved as they are to prepare them for perdition, heaven would be highly peopled, and devils would be their own companions. And will not the living lay this to heart?

1. In the preceding chapter we see the connection that subsists between the doctrines of the Gospel and the practice of Christianity. A doctrine is a teaching, instruction, or information concerning some truth that is to be believed, as essential to our salvation. But all teaching that comes from God, necessarily leads to him. That Christ died for our sins and rose again for our justification, is a glorious doctrine of the Gospel. But this is of no use to him who does not die to sin, rise in the likeness of his resurrection, and walk in newness of life: this is the use that should be made of the doctrine. Every doctrine has its use, and the use of it consists in the practice founded on it. We hear there is a free pardon - we go to God and receive it; we hear that we may be made holy - we apply for the sanctifying Spirit; we hear there is a heaven of glory, into which the righteous alone shall enter - we watch and pray, believe, love, and obey, in order that, when he doth appear, we may be found of him in peace, without spot and blameless. Those are the doctrines; these are the uses or practice founded on those doctrines.

2. It is strange that there should be found a person believing the whole Gospel system, and yet living in sin! Salvation From Sin is the long-continued sound, as it is the spirit and design, of the Gospel. Our Christian name, our baptismal covenant, our profession of faith in Christ, and avowed belief in his word, all call us to this: can it be said that we have any louder calls than these? Our self-interest, as it respects the happiness of a godly life, and the glories of eternal blessedness; the pains and wretchedness of a life of sin, leading to the worm that never dies and the fire that is not quenched; second most powerfully the above calls. Reader, lay these things to heart, and: answer this question to God; How shall I escape, if I neglect so great salvation? And then, as thy conscience shall answer, let thy mind and thy hands begin to act.

The apostle here sets himself more fully to vindicate his doctrine from the consequence above suggested, Rom 3:7,8. He had then only in strong terms denied and renounced it: here he removes the very foundation thereof.

Dead to sin - Freed both from the guilt and from the power of it.

As many as have been baptized into Jesus Christ have been baptized into his death - In baptism we, through faith, are ingrafted into Christ; and we draw new spiritual life from this new root, through his Spirit, who fashions us like unto him, and particularly with regard to his death and resurrection.

We are buried with him - Alluding to the ancient manner of baptizing by immersion. That as Christ was raised from the dead by the glory - Glorious power. Of the Father, so we also, by the same power, should rise again; and as he lives a new life in heaven, so we should walk in newness of life. This, says the apostle, our very baptism represents to us.

For - Surely these two must go together; so that if we are indeed made conformable to his death, we shall also know the power of his resurrection.

Our old man - Coeval with our being, and as old as the fall; our evil nature; a strong and beautiful expression for that entire depravity and corruption which by nature spreads itself over the whole man, leaving no part uninfected. This in a believer is crucified with Christ, mortified, gradually killed, by virtue of our union with him. That the body of sin - All evil tempers, words, and actions, which are the "members" of the "old man," Col 3:5, might be destroyed.

For he that is dead - With Christ. Is freed from the guilt of past, and from the power of present, sin, as dead men from the commands of their former masters.

Dead with Christ - Conformed to his death, by dying to sin.

He died to sin - To atone for and abolish it. He liveth unto God - A glorious eternal life, such as we shall live also.

Let not sin reign even in your mortal body - It must be subject to death, but it need not be subject to sin.

Neither present your members to sin - To corrupt nature, a mere tyrant. But to God - Your lawful King.

Sin shall not have dominion over you - It has neither right nor power. For ye are not under the law - A dispensation of terror and bondage, which only shows sin, without enabling you to conquer it. But under grace - Under the merciful dispensation of the gospel, which brings complete victory over it to every one who is under the powerful influences of the Spirit of Christ.

The form of doctrine into which ye have been delivered - Literally it is, The mould into which ye have been delivered; which, as it contains a beautiful allusion, conveys also a very instructive admonition; intimating that our minds, all pliant and ductile, should be conformed to the gospel precepts, as liquid metal, take the figure of the mould into which they are cast.

Being then set free from sin - We may see the apostles method thus far at one view: - Chap. Ver. 1. Bondage to sin Ro 3:9 2. The knowledge of sin by the law; a sense of God's wrath; inward death Ro 3:20 3. The revelation of the righteousness of God in Christ through the gospel Ro 3:21 4. The centre of all, faith, embracing that righteousness Ro 3:22 5. Justification, whereby God forgives all past sin, and freely accepts the sinner Ro 3:24 6. The gift of the Holy Ghost; a sense of Ro 5:5, God's love new inward life Ro 6:4 7. The free service of righteousness Ro 6:12

I speak after the manner of men - Thus it is necessary that the scripture should let itself down to the language of men. Because of the weakness of your flesh - Slowness of understanding flows from the weakness of the flesh, that is, of human nature. As ye have presented your members servants to uncleanness and iniquity unto iniquity, so now present your members servants of righteousness unto holiness - Iniquity (whereof uncleanness is an eminent part) is here opposed to righteousness; and unto iniquity is the opposite of unto holiness. Righteousness here is a conformity to the divine will; holiness, to the whole divine nature. Observe, they who are servants of righteousness go on to holiness; but they who are servants to iniquity get no farther. Righteousness is service, because we live according to the will of another; but liberty, because of our inclination to it, and delight in it.

When ye were the servants of sin, ye were free from righteousness - In all reason, therefore, ye ought now to be free from unrighteousness; to be as uniform and zealous in serving God as ye were in serving the devil.

Those things - He speaks of them as afar off.

Death - Temporal, spiritual, and eternal. Is the due wages of sin; but eternal life is the gift of God - The difference is remarkable. Evil works merit the reward they receive: good works do not. The former demand wages: the latter accept a free gift.

1. WHat shall we say then? Shall we continue in sin that grace may abound ?

Another anticipation; this Epistle abounds therewith. The Apostle here prevents an Objection, which might be occasioned, either by the foregoing Doctrine in general, concerning Justification by the Free Grace of God, and by a Righteousness imputed to us; or by what he had said more particularly in the close of the foregoing Chapter, That where Sin abounded, Grace did much more abound. Some might hence infer, That there was no need then of inherent Righteousness, that Persons might abide and abound in Sin, that so Grace might be the more exalted in the Forgiveness thereof. The Apostle Iude speaks, Iude 4 of some that made this ill Improvement of the Grace of God. Those that draw such Inferences from the Premises, they put a false Construction upon the Apostles Doctrine, and a Paralogisme or Fallacy upon themselves. They make the Apostles words more general than he meant or intended them: For the abounding of sin, is not the occasion of the abounding of grace in all, but only in some, even in those who Confess and Forsake their Sins. And they apply that to the time to come, which the Apostle only uttered of the time past. The abounding of Sin in Men, before their Conversion and Calling, doth commend, and exalt the abundant Grace of God ▪ in the Forgiveness thereof; but not so, if Sin abound in them, after they are Converted and Called. He propounds this Objection by way of Interrogation, partly to shew his dislike, that his Doctrine should be so perverted; and partly to shew the Peace of his own Conscience, that he was far from such a thought.

Marginal references: Or, what do we say then.

2. God forbid : How shall we that are dead to sin , live any longer therein .

Be it not, or far be it; he rejects any such Inference or Consequence, as unworthy of an Answer. q. d. Away with all such Doctrines, as under pretence of advancing Grace, do promote Sin, or obstruct a Godly Life. This Phrase is frequent with the Apostle, when he is speaking of any absurdity, vid. chap. 3.4, 6, 31.

By this Particle How, he shews the Impossibility, or the Incongruity of the thing, vid. Mat. 6.28. Gal. 4.9. The following Argument is very convincing, and may be thus form'd. They whose Property it is to be dead to sin, can't any longer live therein, but the justified by Faith, are dead to sin.

They are said to be dead to sin, who don't live under the Power and Dominion of it; who Mortify Sin, and suffer it (so far as they can) to have no Life or Power in it.

Fall into it they may, but live and lye in it they can't. 'Tis not falling into the Water that Drowns a man, but 'tis his lying in it; so 'tis not falling into Sin that Damns a Man, but it is his living in it.

3. Know ye not , that so many of us as were baptized into Jesus Christ , were baptized into his death ?

q. d. This is a Truth which you ought not to be ignorant of; and which Confirms what I say.

To be Baptiz'd into Christ, is either to be Baptiz'd in the Name of Christ, vid. Act. 10.48. and 19.5. Or else it is Incorporated, Ingraffed, or Planted into Christ; and so to be made Members of his Mystical Body by Baptism.

To be Baptized unto the death of Christ, is to have Fellowship with Him in his death, or to have the Efficacy of his death Sealed up to us; and that is the blessed Priviledge of as many as are Baptized, or Planted into Christ: They are not only Partakers of the Merit of his death for Justification, but of the Efficacy of his death for Mortification. See a Parallel place. Gal. 3.27.

Marginal references: Or, are.

4. Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead , by the glory of the Father , even so we also should walk in newness of life .

q. d. Because we are thus Dead with Christ, therefore, &c.

i. e. We have Communion with Him in his burial also, which represents a farther degree of the Destruction of Sin, but putting it (as it were) out of our sight, Gen. 23.4. and having no more to do with it.

He seems here to Allude to the manner of baptizing in those warm Eastern Countryes, which was to Dip or Plunge the Party baptized; and as it were to bury him for a while under Water. See the like Phrase, Col. 2.12. Baptism doth not only represent our Mortification and death to Sin, but our Progress and Perseverance therein. Burial implyes a continuing under Death, so is Mortification a continual dying unto sin.

Look as after the death and burial of Christ, there follow'd his Resurrection; so it must be with us: We must have Communion with, and Conformity to the Lord Iesus Christ in his Resurrection, as well as his Death; both these are Represented and Sealed to us by the Sacrament of baptism.

i. e. By the Power of the Father, which is call'd, Col. 1.11. His glorious Power. God is said elsewhere to have raised him by his power, vid. 1 Cor. 6.14. and in 2 Cor. 13.4. He is said to Live by the Power of God. Some read it thus, He was Raised from the Dead, to the Glory of the Father. The Preposition [non-Latin text not transcribed], is sometimes rendred to, vid, 1 Pet. 1.3.

i. e. Live a new Life, being acted by new Principles ▪ aiming at new Ends, and bringing forth new Fruits of Holiness, vid. chap. 7.6.

Marginal references: Chap. 8.11. Phil. 3.10, 11.; Eph. 4.22, 23. Col. 3.10.

5. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection .

He Prosecutes what he had before Propounded, and Illustrates it by an apt Similitude, which is taken from Graffing or Planting. He takes it for granted, That Believers are Planted together in the likeness of Christ's death, i. e. Are made Conformable to Him in his Death, vid. Phil. 3.10. Christ Dyed, and Believers Dye; the One a Natural▪ the Other a Spiritual Death. The One by way of Expiation, Suffering, and Satisfying for the Sins of others; the Other by way of Mortification, Killing, and Crucifying their own Sins.

In the Original, the Sentence is Elliptical and Imperfect: The Words running thus, We shall be of his Resurrection; our Translation therefore fills up the Sence, with a word borrowed from the preceding Clause. See the like, Iohn 5.36. I have a greater Witness than of Iohn. i. e. Than that witness of Iohn. The Sence of the whole is this, That Believers are not only dead, but risen with Christ, Col▪ 3.1. They partake of such a Resurrection as resembles His: As Christ Arose from the Dead to a New Life, so we Rise from Dead Works, to walk in Newness of Life, ver. 4. Moreover, they are raised and quickned by a Power and Vertue that flows from Christ and his Resurrection: This is that Vertu[illegible: 1 letter] which the Apostle Paul so earnestly desired to be made a Partaker of, Phil. 3.10. The Graft revives with the Stock in the Spring, and that by a Vertue which it receives from the Stock; So as a Believer is rais'd to Newness of Life, by a Vertue flowing from Christ, into whom he is Engraf[illegible: 1 letter]ed. Q. Why doth he say Believers shall be Planted, &c. Are they not so already, upon their believing in Christ? A. The Apostle rather chuseth to speak in the Future, than in the Present Tense: Rather we shall be, than we are, or have been. Because the Work is only begun, it daily increaseth more and more, until it comes to a [illegible: 1 letter]ull Perfection in Heaven.

6. Knowing this, that our old man is crucified with him , that the body of sin might be destroyed , that henceforth we should not serve sin .

By the old man is meant, That corrupt and polluted Nature which we derive from Adam the first Man, vid, Ephes. 4.22. Col. 3.9, 10. The Old and New Man are Opposites; as then the New Man is the Image of God repaired in us; so the Old Man is a depravation of that Image of God, and an universal Pollution of the whole Man.

By Vertue of our Vnion with Him, and by means of his Death and Crucifixion, vid. Gal. 2.20.

The Body of Sin is the very same that he call'd before the Old Man. The Corrupt Nature is sometimes called the body, chap. 8.13. Sometimes a body of death, chap. 7.24. and here the body of sin. 'Tis indeed a meer mass and lump of Sin; it is not one sin, but all sin Seminally. 'Tis with Respect to this body of sin, that particular Lusts and Corruptions are called Members, Col. 3.5.

Weakned more and more, till at last it be destroyed.

As we did before Regeneration; and as they still do; who voluntarily commit it, Iohn 8.34. They do not only act sin, but are Acted by it, having as many Lords as Lusts, Tit. 3.3. See more of this ver. 16▪

Marginal references: [illegible: 2 letters], was [illegible: 1 word].; [illegible: 1 word] 2.20. [illegible: 1 span] & 6.

7. For he that is dead is freed from sin .

He that is dead, i. e. To Sin, is freed from it, not only in respect of the Guilt thereof, which sence the marginal reading of the word seems to respect, but also in regard of the service of it. This agrees best with the Context; look as He that is dead is freed, and discharg'd from the Authority of those who had Dominion over him in his Life time; So it is with those that are dead to Sin. There is a Parallel Place, 1 Pet. 4.1.

Marginal references: Or▪ [illegible: 1 span].; [illegible: 1 paragraph]

8. Now if we be dead with Christ, we believe that we shall also live with him .

i. e. If we have Fellowship with Christ in his Death, we have reason to believe we shall have Fellowship with Him also in his Resurrection and Life, vid. ver. 5. Though Everlasting be not excluded, yet a Spiritual Life is principally intended; we shall so live with Christ, as no more to return to dead works. The next words shew this to be the Sence.

Marginal references: [illegible: 1 span] 11.

9. Knowing that Christ being raised from the dead, dyeth no more; death hath no more dominion over him.

q. d. Of this you know you have an Exam[illegible: 1 letter]le or Copy in Christ himself; He so Rose again, as never more to come under the Power of Death.

Marginal references: [illegible: 1 word]. [illegible: 1 letter].1[illegible: 1 letter].

10. For in that he died, he died unto sin once ; but in that he liveth, he liveth unto God .

For as when he dyed to sin. i. e. To take away sin, he died but once. vid. Heb. 9.28. and 10.10, 14.

But when he rose again from the dead, he lived ▪ with God for ever an immortal endless life. By this phrase is exprest that eternal and indissoluble Union, which the Son hath with the Father.

Marginal references: [illegible: 1 word]. [illegible: 1 letter]0.38.

11 Likewise reckon ye also your selves to be dead indeed unto sin; but alive unto God through Jesus Christ our Lord .

So we in like manner must make account, that by vertue of his death, we are dead to sin, and by vertue of his Resurrection are alive to God, and so alive as never to resume our former courses, or return again to our former sins.

Or in Iesus Christ our Lord. i. e. after the Similitude of Jesus Christ, who so lives as to dye no more. Or else this phrase imports that Jesus Christ is the root of our spiritual life, even as the Cion lives in the stock, so Believers are alive unto God in Jesus Christ, receiving from him that vertue whereby their spiritual Life is begun maintained and perfected.

Marginal references: [illegible: 1 word], i[illegible: 1 letter] Iesus [illegible: 1 span] Lord

12 Let not sin therefore reign in your mortal body , that you should obey it in the lusts thereof .

q. d. Seeing this is the case, that you are dead to sin, baptized into Christ, are planted together into the likeness of his death, &c. Therefore the rather hearken to, and obey the following exhortation. By sin he means the sin or corruption of our nature, the same that before he called the Old Man, and the body of Sin. There are remainders thereof in the Regenerate, in them 'tis mortified but not eradicated. Therefore to them this Exhortation is not unnecessary.

He doth not say, let it not be or reside, but let it not reign or preside; let it not bear sway or have dominion in you; let it not have the upper hand of the motions of the Spirit of God.

The body (called here a mortal or frail body) is put by a Synecdoche for the whole man; and he the rather makes mention of the body, because the parts and members thereof are the usual instruments of sin. Therefore it follows in the next verse, Neither yeild your members weapons of u[illegible: 1 letter] righteousness ▪

i. e. That you should obey [illegible: 1 word] the lust of the body. The gender of the relative [illegible: 1 word] of the Greek, requires it should be so read and understood. The meaning is not as if lusts were in the Body alone, for Christ teacheth the contrary, Mat. 15.19, 20. but because all sinful lusts do mostly shew and manifest themselves in and through the body, Gal. 5.19.

13 Neither yeild ye your members as instruments of unrighteousness unto sin, but yeild your selves unto God, as those that are alive from the dead ; and your members as instruments of righteousness unto God.

He fitly compares our bodily members to Tools that Artificers work, or weapons that Souldiers fight withall; for as those, so these may be used well or ill, e. g. with the hand one man giveth an almes, another stealeth; with the tongue one man blesseth, another curseth. By members here we are not only to understand the parts of the body▪ as the Hands, Eyes, Ears▪ &c. But also the Faculties of the soul, as the Understanding, Will, Affections, &c. These bear some proportion to the bodily members, as the Understanding to the Eye, &c. All of them must be employed by us, as Weapons to fight, not under the command of Satan for Sin, but under the command of God for Righteousness.

These words contain a reason, why we should not serve Sin and Satan, but bequeath and dedicate our selves to the service of God, because we are indued with a Spiritual Life, after a Spiritual Death; or because we have received so great a benefit as to be raised in Christ from the death and power of sin.

Marginal references: Or, present or offer up.; Gr. arms, or weapons.; Chap. 12.1. 1 Pet. 4.2.

14. For sin shall not have dominion over you : for ye are not under the law, but under grace .

In the 12. v. it was an Exhortation, but in this it is a Promise that sin shall not raign in and over us. Rebel it may, but Reign it shall not in the regenerate. It hath lost its absolute and uncontrolled power. It fares with sin in such as with those beasts in Dan 7.12. who though their lives were prolonged for a season, had their dominion taken away. It is an encouragement to fight, when we are sure of Victory.

He adds this as a reason of what he had asserted and promised, you are not under a Legal, but Gospel Dispensation; so some expound the words. Grace is often put for the Gospel, or you are not under the Old but the New Covenant. The Law and Grace thus differ; the one condemns the Sinner, the other absolves him; the one requires perfect, the other accepts sincere Obedience: the one prescribes what we must do, the other assists us in the doing of our duty: This last seems to be the genuine sense. q. d. you may be sure sin shall have no dominion over you, for you are not under the Law, which forbids sin, but gives no power against it, or which requires obedience, and gives no strength to perform it (like Egyptian Taskmasters which required Bricks, but gave no Straw.) But under the Gospel or Covenant of Grace, where sin is not only forbidden, but the sinner is enabled to resist and overcome it. Q. But what shall be said of the Godly in the times of the Law, were not they under Grace? A. They were, Act. 1[illegible: 1 letter].11. Heb. 4.2. But not in the same degree. The Godly had help and assistance under the Law, but they had it not by the Law. How Believers are said not to be under the Law. vid. ch. 7.4.

15 What then? shall we sin, because we are not under the law, but under grace? God forbid .

Doth it follow from hence that we are lawless, and may live as we list?

q. d. No by no means, the Premises afford no such Conclusion; though we are not under the curse and rigour of the Law, yet we are under its directions and discipline: The Gospel allowes of sin no more than the Law. The Apostle is careful both here and elsewhere, to prevent licenciousness, or the abuse of Christian Liberty. vid. Gal. 5.13. 1 Pet. 2.16. vid. v. 1, and the notes there.

Marginal references: 1 Cor. 9.21.

16 Know ye not , that to whom▪ ye yield your selves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto Righteousness ?

He refutes the aforementioned cavil, by a common Axiome that every one knows and apprehends.

Which will be rewarded with eternal life. But why doth he not say of obedience unto life? then the Antithesis had been more plain and full. Because though sin be the cause of death, yet obedience is not the cause of life (as v. 23.) but only the way to it.

Marginal references: John▪ 8.34. 2 Pet. 2.19.

17. But God be thanked, that ye were the Ser[illegible: 3 letters]ts of sin ; but ye have obeyed from the [illegible: 1 word] that form of doctrine which was delivered you .

q. d. But as for you, God be thanked, that though once you were the Servants of sin, viz. when you were ignorant and unregenerate, yet now you are freed from that bondage, and set at liberty from the power and dominion of sin.

This Phrase expresseth the efficacy of Divine Doctrine in the hearts of Believers; it changeth and fashioneth their hearts according to its likeness, 2 Cor. 3.18. Hence in Iames 1.21. 'tis called an ingraffed word, it turnes the heart and life of the Hearer into its own nature, as the stock doth the Cion that is ingraffed into it. The Doctrine of the Gospel is the Mould, and the hearer is the mettall, which when tis melted and cast into the Mould receives its form and figure.

Marginal references: Gr. the mould of doctrine into which you were delivered.

18 Being then made free from sin ; ye became the servants of righteousness.

i. e. The servitude of sin, having received a manumission from that hard and evil Master, you have given up your selves to a better and more ingenious service.

Marginal references: Joh. 8.32. Gal. 5.1.

19 I speak after the manner of men, because of the infirmity of your flesh : For as ye have yeilded your members servants to uncleanness and to iniquity, unto iniquity ; even so now yield your members servants to righteousness, unto holiness.

q. d. I accommodat[illegible: 1 letter] my self to your capacity, because of the weakness of your understanding in spiritual things; therefore I use this familiar similitude of service and freedom▪ that by these secular and civil things you might the better understand such as are spiritual. vid. Iohn 3.12.

q. d. The great thing that I desire of you (and tis most reasonable) is this, that you would be as sedulous and careful now to obey God, as you have formerly been to obey and serve sin, to do good as you have been to do evil.

To fleshly lust which defile you.

i. e. Adding one sin to another, or else by the former you may understand original, by the latter actual sin. He useth three words about the service of Sin, and but two about the service of God; wicked men take great pains for Hell. Oh that we would take the same for Heaven.

20 For when ye were the servants of sin, ye were free from righteousness .

q. d. When you served sin, you knew that God and Righteousness had no whit of your service, why then should Sin have any of your service now, When ye have delivered up your selves to Righteousness or Godliness, to be the observant followers thereof? Why should not ye now abstain as strictly from all Sin, as then ye did from all good?

Marginal references: Gr. to righteousness.

21 What fruit had ye then in those things, whereof ye are now ashamed? for the end of those things is death .

q. d. And this will be much more equal and reasonable▪ if you consider these three things. 1. How little fruit and satisfaction your former Sins have afforded you in the very time of committing them. 2. How nothing but shame and sorrow doth follow upon the remembrance of them. 3. How death, yea eternal death and damnation (unless pardoning Grace and mercy prevents it,) will be the certain conclusion of them; and whither these things are true or no, I appeal to your selves.

22 But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life .

q. d. But now on the contrary, being set at liberty from the service of Sin, and admitted to be the Servants of God. You plainly perceive a difference. For, 1. In your life time you increase in Grace and Holiness, and that is no small fruit or advantage. And then, 2. At your death you shall have everlasting Life.

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

q. d. Now therefore compare the Office of both these services together, and you shall easily see which Master is best to serve and obey; the wages that Sin will pay you, in the end is Death; but the reward that God will freely bestow upon you▪ (if you be his Servants) is eternal Life, through Iesus Christ our Lord.

The word properly signifies Victuals. The Romans of old paid their Souldiers with Provision and Victuals in recompence of their service; afterward they gave them Money, but still the old term was retained, and now it is used to signify any reward or stipend whatsoever.

By death here we must understand not only temporal, but also and more especially eternal death, as appears by the opposition it hath to eternal Life: This is the just and true hire of Sin.

He doth not say that eternal life is the wages of Righteousness, but that it is the gracious or free Gift of God. He varies the Phrase on purpose, to shew, that we attain not eternal Life by our own merits, our own works or worthiness, but by the Gift or Grace of God; for which cause he also addeth, through Iesus Christ our Lord. vid. Aug. lib. de gratia & libero arbitrio. c. 9. Let the Papists (if they can) reconcile this Text to their distinction of Mortal and Venial Sins, and to their Doctrine of the Meritoriousness of good Works.

Marginal references: Gen. 2.17. Chap 5.12. Jam. 1.15.; Or, the gracious and free gift[illegible: 1 letter]

On Sanctification. (a. d. 58.)

1 What shall we say then? Shall we continue in sin, that grace may abound? 2 God forbid. How shall we, that are dead to sin, live any longer therein? 3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? 4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. 5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: 6 Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. 7 For he that is dead is freed from sin. 8 Now if we be dead with Christ, we believe that we shall also live with him: 9 Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. 10 For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. 11 Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. 12 Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. 13 Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. 14 For sin shall not have dominion over you: for ye are not under the law, but under grace. 15 What then? shall we sin, because we are not under the law, but under grace? God forbid. 16 Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? 17 But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. 18 Being then made free from sin, ye became the servants of righteousness. 19 I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness. 20 For when ye were the servants of sin, ye were free from righteousness. 21 What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death. 22 But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. 23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.

The apostle's transition, which joins this discourse with the former, is observable: "What shall we say then? v. 1. What use shall we make of this sweet and comfortable doctrine? Shall we do evil that good may come, as some say we do? ch. iii. 8. Shall we continue in sin that grace may abound? Shall we hence take encouragement to sin with so much the more boldness, because the more sin we commit the more will the grace of God be magnified in our pardon? Is this a use to be made of it?" No, it is an abuse, and the apostle startles at the thought of it (v. 2): "God forbid; far be it from us to think such a thought." He entertains the objection as Christ did the devil's blackest temptation (Matt. iv. 10): Get thee hence, Satan. Those opinions that give any countenance to sin, or open a door to practical immoralities, how specious and plausible soever they be rendered, by the pretension of advancing free grace, are to be rejected with the greatest abhorrence; for the truth as it is in Jesus is a truth according to godliness, Tit. i. 1. The apostle is very full in pressing the necessity of holiness in this chapter, which may be reduced to two heads:—His exhortations to holiness, which show the nature of it; and his motives or arguments to enforce those exhortations, which show the necessity of it.

I. For the first, we may hence observe the nature of sanctification, what it is, and wherein it consists. In general it has two things in it, mortification and vivification—dying to sin and living to righteousness, elsewhere expressed by putting off the old man and putting on the new, ceasing to do evil and learning to do well.

1. Mortification, putting off the old man; several ways this is expressed. (1.) We must live no longer in sin (v. 2), we must not be as we have been nor do as we have done. The time past of our life must suffice, 1 Peter iv. 3. Though there are none that live without sin, yet, blessed be God, there are those that do not live in sin, do not live in it as their element, do not make a trade of it: this is to be sanctified. (2.) The body of sin must be destroyed, v. 6. The corruption that dwelleth in us is the body of sin, consisting of many parts and members, as a body. This is the root to which the axe must be laid. We must not only cease from the acts of sin (this may be done through the influence of outward restraints, or other inducements), but we must get the vicious habits and inclinations weakened and destroyed; not only cast away the idols of iniquity out of the heart.—That henceforth we should not serve sin. The actual transgression is certainly in a great measure prevented by the crucifying and killing of the original corruption. Destroy the body of sin, and then, though there should be Canaanites remaining in the land, yet the Israelites will not be slaves to them. It is the body of sin that sways the sceptre, wields the iron rod; destroy this, and the yoke is broken. The destruction of Eglon the tyrant is the deliverance of oppressed Israel from the Moabites. (3.) We must be dead indeed unto sin, v. 11. As the death of the oppressor is a release, so much more is the death of the oppressed, Job iii. 17, 18. Death brings a writ of ease to the weary. Thus must we be dead to sin, obey it, observe it, regard it, fulfil its will no more than he that is dead doth his quandam task-masters—be as indifference to the pleasures and delights of sin as a man that is dying is to his former diversions. He that is dead is separated from his former company, converse, business, enjoyments, employments, is not what he was, does not what he did, has not what he had. Death makes a mighty change; such a change doth sanctification make in the soul, it cuts off all correspondence with sin. (4.) Sin must not reign in our mortal bodies that we should obey it, v. 12. Though sin may remain as an outlaw, though it may oppress as a tyrant, yet let it not reign as a king. Let it not make laws, nor preside in councils, nor command the militia; let it not be uppermost in the soul, so that we should obey it. Though we may be sometimes overtaken and overcome by it, yet let us never be obedient to it in the lusts thereof; let not sinful lusts be a law to you, to which you would yield a consenting obedience. In the lusts thereof—en tais epithymiais autou. It refers to the body, not to sin. Sin lies very much in the gratifying of the body, and humouring that. And there is a reason implied in the phrase your mortal body; because it is a mortal body, and hastening apace to the dust, therefore let not sin reign in it. It was sin that made our bodies mortal, and therefore do not yield obedience to such an enemy. (5.) We must not yield our members as instruments of unrighteousness, v. 13. The members of the body are made use of by the corrupt nature as tools, by which the wills of the flesh are fulfilled; but we must not consent to that abuse. The members of the body are fearfully and wonderfully made; it is a pity they should be the devil's tools of unrighteousness unto sin, instruments of the sinful actions, according to the sinful dispositions. Unrighteousness is unto sin; the sinful acts confirm and strengthen the sinful habits; one sin begets another; it is like the letting forth of water, therefore leave it before it be meddled with. The members of the body may perhaps, through the prevalency of temptation, be forced to be instruments of sin; but do not yield them to be so, do not consent to it. This is one branch of sanctification, the mortification of sin.

2. Vivification, or living to righteousness; and what is that? (1.) It is to walk in newness of life, v. 4. Newness of life supposes newness of heart, for out of the heart are the issues of life, and there is not way to make the stream sweet but by making the spring so. Walking, in scripture, is put for the course and tenour of the conversation, which must be new. Walk by new rules, towards new ends, from new principles. Make a new choice of the way. Choose new paths to walk in, new leaders to walk after, new companions to walk with. Old things should pass away, and all things become new. The man is what he was not, does what he did not. (2.) It is to be alive unto God through Jesus Christ our Lord, v. 11. To converse with God, to have a regard to him, a delight in him, a concern for him, the soul upon all occasions carried out towards him as towards an agreeable object, in which it takes a complacency: this is to be alive to God. The love of God reigning in the heart is the life of the soul towards God. Anima est ubi amat, non ubi animat—The soul is where it loves, rather than where it lives. It is to have the affections and desires alive towards God. Or, living (our live in the flesh) unto God, to his honour and glory as our end, by his word and will as our rule—in all our ways to acknowledge him, and to have our eyes ever towards him; this is to live unto God.—Through Jesus Christ our Lord. Christ is our spiritual life; there is no living to God but through him. He is the Mediator; there can be no comfortable receivings from God, nor acceptable regards to God, but in and through Jesus Christ; no intercourse between sinful souls and a holy God, but by the mediation of the Lord Jesus. Through Christ as the author and maintainer of this life; through Christ as the head from whom we receive vital influence; through Christ as the root by which we derive sap and nourishment, and so live. In living to God, Christ is all in all. (3.) It is to yield ourselves to God, as those that are alive from the dead, v. 13. The very life and being of holiness lie in the dedication of ourselves to the Lord, giving our own selves to the Lord, 2 Cor. viii. 5. "Yield yourselves to him, not only as the conquered yields to the conqueror, because he can stand it out no longer; but as the wife yields herself to her husband, to whom her desire is, as the scholar yields himself to the teacher, the apprentice to his master, to be taught and ruled by him. Not yield your estates to him, but yield yourselves; nothing less than your whole selves;" parastesate eautous—accommodate vos ipsos Deo—accommodate yourselves to God; so Tremellius, from the Syriac. "Not only submit to him, but comply with him; not only present yourselves to him once for all, but be always ready to serve him. Yield yourselves to him as wax to the seal, to take any impression, to be, and have, and do, what he pleases." When Paul said, Lord, what wilt thou have me to do? (Acts ix. 6) he was then yielded to God. As those that are alive from the dead. To yield a dead carcase to a living God is not to please him, but to mock him: "Yield yourselves as those that are alive and good for something, a living sacrifice," ch. xii. 1. The surest evidence of our spiritual life is the dedication of ourselves to God. It becomes those that are alive from the dead (it may be understood of a death in law), that are justified and delivered from death, to give themselves to him that hath so redeemed them. (4.) It is to yield our members as instruments of righteousness to God. The members of our bodies, when withdrawn from the service of sin, are not to lie idle, but to be made use of in the service of God. When the strong man armed is dispossessed, let him whose right it is divide the spoils. Though the powers and faculties of the soul be the immediate subjects of holiness and righteousness, yet the members of the body are to be instruments; the body must be always ready to serve the soul in the service of God. Thus (v. 19), "Yield your members servants to righteousness unto holiness. Let them be under the conduct and at the command of the righteous law of God, and that principle of inherent righteousness which the Spirit, as sanctifier, plants in the soul." Righteousness unto holiness, which intimates growth, and progress, and ground obtained. As every sinful act confirms the sinful habit, and makes the nature more and more prone to sin (hence the members of a natural man are here said to be servants to iniquity unto iniquity—one sin makes the heart more disposed for another), so every gracious act confirms the gracious habit: serving righteousness is unto holiness; one duty fits us for another; and the more we do the more we may do for God. Or serving righteousness, eis hagiasmon—as an evidence of sanctification.

II. The motives or arguments here used to show the necessity of sanctification. There is such an antipathy in our hearts by nature to holiness that it is no easy matter to bring them to submit to it: it is the Spirit's work, who persuades by such inducements as these set home upon the soul.

1. He argues from our sacramental conformity to Jesus Christ. Our baptism, with the design and intention of it, carried in it a great reason why we should die to sin, and live to righteousness. Thus we must improve our baptism as a bridle of restraint to keep us in from sin, as a spur of constraint to quicken us to duty. Observe this reasoning.

(1.) In general, we are dead to sin, that is, in profession and in obligation. Our baptism signifies our cutting off from the kingdom of sin. We profess to have no more to do with sin. We are dead to sin by a participation of virtue and power for the killing of it, and by our union with Christ and interest in him, in and by whom it is killed. All this is in vain if we persist in sin; we contradict a profession, violate an obligation, return to that to which we were dead, like walking ghosts, than which nothing is more unbecoming and absurd. For (v. 7) he that is dead is freed from sin; that is, he that is dead to it is freed from the rule and dominion of it, as the servant that is dead is freed from his master, Job iii. 19. Now shall we be such fools as to return to that slavery from which we are discharged? When we are delivered out of Egypt, shall we talk of going back to it again?

(2.) In particular, being baptized into Jesus Christ, we were baptized into his death, v. 3. We were baptized eis Christon—unto Christ, as 1 Cor. x. 2, eis Mosen—unto Moses. Baptism binds us to Christ, it binds us apprentice to Christ as our teacher, it is our allegiance to Christ as our sovereign. Baptism is externa ansa Christi—the external handle of Christ, by which Christ lays hold on men, and men offer themselves to Christ. Particularly, we were baptized into his death, into a participation of the privileges purchased by his death, and into an obligation both to comply with the design of his death, which was to redeem us from all iniquity, and to conform to the pattern of his death, that, as Christ died for sin, so we should die to sin. This was the profession and promise of our baptism, and we do not do well if we do not answer this profession, and make good this promise.

[1.] Our conformity to the death of Christ obliges us to die unto sin; thereby we know the fellowship of his sufferings, Phil. iii. 10. Thus we are here said to be planted together in the likeness of is death (v. 5), to homoiomati, not only a conformity, but a conformation, as the engrafted stock is planted together into the likeness of the shoot, of the nature of which it doth participate. Planting is in order to life and fruitfulness: we are planted in the vineyard in a likeness to Christ, which likeness we should evidence in sanctification. Our creed concerning Jesus Christ is, among other things, that he was crucified, dead, and buried; now baptism is a sacramental conformity to him in each of these, as the apostle here takes notice. First, Our old man is crucified with him, v. 6. The death of the cross was a slow death; the body, after it was nailed to the cross, gave many a throe and many a struggle: but it was a sure death, long in expiring, but expired at last; such is the mortification of sin in believers. It was a cursed death, Gal. iii. 13. Sin dies as a malefactor, devoted to destruction; it is an accursed thing. Though it be a slow death, yet this must needs hasten it that it is an old man that is crucified; not in the prime of its strength, but decaying: that which waxeth old is ready to vanish away, Heb. viii. 13. Crucified with him—synestaurothe, not in respect of time, but in respect of causality. The crucifying of Christ for us has an influence upon the crucifying of sin in us. Secondly, We are dead with Christ, v. 8. Christ was obedient to death: when he died, we might be said to die with him, as our dying to sin is an act of conformity both to the design and to the example of Christ's dying for sin. Baptism signifies and seals our union with Christ, our engrafting into Christ; so that we are dead with him, and engaged to have no more to do with sin than he had. Thirdly, We are buried with him by baptism, v. 4. Our conformity is complete. We are in profession quite cut off from all commerce and communion with sin, as those that are buried are quite cut off from all the world; not only not of the living, but no more among the living, have nothing more to do with them. Thus must we be, as Christ was, separate from sin and sinners. We are buried, namely, in profession and obligation: we profess to be so, and we are bound to be so: it was our covenant and engagement in baptism; we are sealed to be the Lord's, therefore to be cut off from sin. Why this burying in baptism should so much as allude to any custom of dipping under water in baptism, any more than our baptismal crucifixion and death should have any such references, I confess I cannot see. It is plain that it is not the sign, but the thing signified, in baptism, that the apostle here calls being buried with Christ, and the expression of burying alludes to Christ's burial. As Christ was buried, that he might rise again to a new and more heavenly life, so we are in baptism buried, that is, cut off from the life of sin, that we may rise again to a new life of faith and love.

[2.] Our conformity to the resurrection of Christ obliges us to rise again to newness of life. This is the power of his resurrection which Paul was so desirous to know, Phil. iii. 10. Christ was raised up from the dead by the glory of the Father, that is, by the power of the Father. The power of God is his glory; it is glorious power, Col. i. 11. Now in baptism we are obliged to conform to that pattern, to be planted in the likeness of his resurrection (v. 5), to live with him, v. 8. See Col. ii. 12. Conversion is the first resurrection from the death of sin to the life of righteousness; and this resurrection is conformable to Christ's resurrection. This conformity of the saints to the resurrection of Christ seems to be intimated in the rising of so many of the bodies of the saints, which, though mentioned before by anticipation, is supposed to have been concomitant with Christ's resurrection, Matt. xxvii. 52. We have all risen with Christ. In two things we must conform to the resurrection of Christ:—First, He rose to die no more, v. 9. We read of many others that were raised from the dead, but they rose to die again. But, when Christ rose, he rose to die no more; therefore he left his grave-clothes behind him, whereas Lazarus, who was to die again, brought them out with him, as one that should have occasion to use them again: but over Christ death has no more dominion; he was dead indeed, but he is alive, and so alive that he lives for evermore, Rev. i. 18. Thus we must rise from the grave of sin never again to return to it, nor to have any more fellowship with the works of darkness, having quitted that grave, that land of darkness as darkness itself. Secondly, He rose to live unto God (v. 10), to live a heavenly life, to receive that glory which was set before him. Others that were raised from the dead returned to the same life in every respect which they had before lived; but so did not Christ: he rose again to leave the world. Now I am no more in the world, John xiii. 1; xvii. 11. He rose to live to God, that is, to intercede and rule, and all to the glory of the Father. Thus must we rise to live to God: this is what he calls newness of life (v. 4), to live from other principles, by other rules, with other aims, than we have done. A life devoted to God is a new life; before, self was the chief and highest end, but now God. To live indeed is to live to God, with our eyes ever towards him, making him the centre of all our actions.

2. He argues from the precious promises and privileges of the new covenant, v. 14. It might be objected that we cannot conquer and subdue sin, it is unavoidably too hard for us: "No," says he, "you wrestle with an enemy that may be dealt with and subdued, if you will but keep your ground and stand to your arms; it is an enemy that is already foiled and baffled; there is strength laid up in the covenant of grace for your assistance, if you will but use it. Sin shall not have dominion." God's promises to us are more powerful and effectual for the mortifying of sin than our promises to God. Sin may struggle in a believer, and may create him a great deal of trouble, but it shall not have dominion; it may vex him, but shall not rule over him. For we are not under the law, but under grace, not under the law of sin and death, but under the law of the spirit of life, which is in Christ Jesus: we are actuated by other principles than we have been: new lords, new laws. Or, not under the covenant of works, which requires brick, and gives no straw, which condemns upon the least failure, which runs thus, "Do this, and live; do it not, and die;" but under the covenant of grace, which accepts sincerity as our gospel perfection, which requires nothing but what it promises strength to perform, which is herein well ordered, that every transgression in the covenant does not put us out of covenant, and especially that it does not leave our salvation in our own keeping, but lays it up in the hands of the Mediator, who undertakes for us that sin shall not have dominion over us, who hath himself condemned it, and will destroy it; so that, if we pursue the victory, we shall come off more than conquerors. Christ rules by the golden sceptre of grace, and he will not let sin have dominion over those that are willing subjects to that rule. This is a very comfortable word to all true believers. If we were under the law, we were undone, for the law curses every one that continues not in every thing; but we are under grace, grace which accepts the willing mind, which is not extreme to mark what we do amiss, which leaves room for repentance, which promises pardon upon repentance; and what can be to an ingenuous mind a stronger motive than this to have nothing to do with sin? Shall we sin against so much goodness, abuse such love? Some perhaps might suck poison out of this flower, and disingenuously use this as an encouragement to sin. See how the apostle starts at such a thought (v. 15): Shall we sin because we are not under the law, but under grace? God forbid. What can be more black and ill-natured than from a friend's extraordinary expressions of kindness and good-will to take occasion to affront and offend him? To spurn at such bowels, to spit in the face of such love, is that which, between man and man, all the world would cry out shame on.

3. He argues from the evidence that this will be of our state, making for us, or against us (v. 16): To whom you yield yourselves servants to obey, his servants you are. All the children of men are either the servants of God, or the servants of sin; these are the two families. Now, if we would know to which of these families we belong, we must enquire to which of these masters we yield obedience. Our obeying the laws of sin will be an evidence against us that we belong to that family on which death is entailed. As, on the contrary, our obeying the laws of Christ will evidence our relation to Christ's family.

4. He argues from their former sinfulness, v. 17-21, where we may observe,

(1.) What they had been and done formerly. We have need to be often reminded of our former state. Paul frequently remembers it concerning himself, and those to whom he writes. [1.] You were the servants of sin. Those that are now the servants of God would do well to remember the time when they were the servants of sin, to keep them humble, penitent, and watchful, and to quicken them in the service of God. It is a reproach to the service of sin that so many thousands have quitted the service, and shaken off the yoke; and never any that sincerely deserted it, and gave themselves to the service of God, have returned to the former drudgery. "God be thanked that you were so, that is, that though you were so, yet you have obeyed. You were so; God be thanked that we can speak of it as a thing past: you were so, but you are not now so. Nay, your having been so formerly tends much to the magnifying of divine mercy and grace in the happy change. God be thanked that the former sinfulness is such a foil and such a spur to your present holiness." [2.] You have yielded your members servants to uncleanness, and to iniquity unto iniquity, v. 19. It is the misery of a sinful state that the body is made a drudge to sin, than which there could not be a baser or a harder slavery, like that of the prodigal that was sent into the fields to feed swine. You have yielded. Sinners are voluntary in the service of sin. The devil could not force them into the service, if they did not yield themselves to it. This will justify God in the ruin of sinners, that they sold themselves to work wickedness: it was their own act and deed. To iniquity unto iniquity. Every sinful act strengthens and confirms the sinful habit: to iniquity as the work unto iniquity as the wages. Sow the wind, and reap the whirlwind; growing worse and worse, more and more hardened. This he speaks after the manner of men, that is, he fetches a similitude from that which is common among men, even the change of services and subjections. [3.] You were free from righteousness (v. 20); not free by any liberty given, but by a liberty taken, which is licentiousness: "You were altogether void of that which is good,—void of any good principles, motions, or inclinations,—void of all subjection to the law and will of God, of all conformity to his image; and this you were highly pleased with, as a freedom and a liberty; but a freedom from righteousness is the worst kind of slavery."

(2.) How the blessed change was made, and wherein it did consist.

[1.] You have obeyed from the heart that form of doctrine which was delivered to you, v. 17. This describes conversion, what it is; it is our conformity to, and compliance with, the gospel which was delivered to us by Christ and his ministers.—Margin. Whereto you were delivered; eis hon paredothete—into which you were delivered. And so observe, First, The rule of grace, that form of doctrine—typon didaches. The gospel is the great rule both of truth and holiness; it is the stamp, grace is the impression of that stamp; it is the form of healing words, 2 Tim. i. 13. Secondly, The nature of grace, as it is our conformity to that rule. 1. It is to obey from the heart. The gospel is a doctrine not only to be believed, but to be obeyed, and that from the heart, which denotes the sincerity and reality of that obedience; not in profession only, but in power—from the heart, the innermost part, the commanding part of us. 2. It is to be delivered into it, as into a mould, as the wax is cast into the impression of the seal, answering it line for line, stroke for stroke, and wholly representing the shape and figure of it. To be a Christian indeed is to be transformed into the likeness and similitude of the gospel, our souls answering to it, complying with it, conformed to it—understanding, will, affections, aims, principles, actions, all according to that form of doctrine.

[2.] Being made free from sin, you became servants of righteousness (v. 18), servants to God, v. 22. Conversion is, First, A freedom from the service of sin; it is the shaking off of that yoke, resolving to have no more to do with it. Secondly, A resignation of ourselves to the service of God and righteousness, to God as our master, to righteousness as our work. When we are made free from sin, it is not that we may live as we list, and be our own masters; no: when we are delivered out of Egypt, we are, as Israel, led to the holy mountain, to receive the law, and are there brought into the bond of the covenant. Observe, We cannot be made the servants of God till we are freed from the power and dominion of sin; we cannot serve two masters so directly opposite one to another as God and sin are. We must, with the prodigal, quit the drudgery of the citizen of the country, before we can come to our Father's house.

(3.) What apprehensions they now had of their former work and way. He appeals to themselves (v. 21), whether they had not found the service of sin, [1.] An unfruitful service: "What fruit had you then? Did you ever get any thing by it? Sit down, and cast up the account, reckon your gains, what fruit had you then?" Besides the future losses, which are infinitely great, the very present gains of sin are not worth mentioning. What fruit? Nothing that deserves the name of fruit. The present pleasure and profit of sin do not deserve to be called fruit; they are but chaff, ploughing iniquity, sowing vanity, and reaping the same. [2.] It is an unbecoming service; it is that of which we are now ashamed—ashamed of the folly, ashamed of the filth, of it. Shame came into the world with sin, and is still the certain product of it—either the shame of repentance, or, if not that, eternal shame and contempt. Who would wilfully do that which sooner or later he is sure to be ashamed of?

5. He argues from the end of all these things. it is the prerogative of rational creatures that they are endued with a power of prospect, are capable of looking forward, considering the latter end of things. To persuade us from sin to holiness here are blessing and cursing, good and evil, life and death, set before us; and we are put to our choice. (1.) The end of sin is death (v. 21): The end of those things is death. Though the way may seem pleasant and inviting, yet the end is dismal: at the last it bites; it will be bitterness in the latter end. The wages of sin is death, v. 23. Death is as due to a sinner when he hath sinned as wages are to a servant when he hath done his work. This is true of every sin. There is no sin in its own nature venial. Death is the wages of the least sin. Sin is here represented either as the work for which the wages are given, or as the master by whom the wages are given; all that are sin's servants and do sin's work must expect to be thus paid. (2.) If the fruit be unto holiness, if there be an active principle of true and growing grace, the end will be everlasting life—a very happy end!—Though the way be up-hill, though it be narrow, and thorny, and beset, yet everlasting life at the end of it is sure. So, v. 23, The gift of God is eternal life. Heaven is life, consisting in the vision and fruition of God; and it is eternal life, no infirmities attending it, no death to put a period to it. This is the gift of God. The death is the wages of sin, it comes by desert; but the life is a gift, it comes by favour. Sinners merit hell, but saints do not merit heaven. There is no proportion between the glory of heaven and our obedience; we must thank God, and not ourselves, if ever we get to heaven. And this gift is through Jesus Christ our Lord. It is Christ that purchased it, prepared it, prepares us for it, preserves us to it; he is the Alpha and Omega, All in all in our salvation.

CHAP. VI. Verſe 1. Shall we continue]

QƲaſi dicat, That were moſt unreaſonable, and to an ingenious nature, impoſſible. To argue from mercy to liberty is the devils Logick. Should we not after deliverance yeeld obedience, ſaid holy Ezra? Chap. 9.13, 14. A man may as truly ſay, the ſea burns, or fire cools, as that certainty of ſalvation breeds ſecurity and looſneſſe.

Verſe 2. Live any longer therein] Fall into it we may and ſhall: but it is not the falling into the water that drowns, but lying in it: ſo it is not falling into ſinne that damns, but living in it.

Verſe 3. Baptized into his death] Hoc eſt baptizaripro mortuis, ſaith Beza, to be buried with Chriſt in baptiſme, Col 2.12. in putting off the body of the ſinnes of the fleſh verſe 11.

Verſe 4. We are buried] Buriall is a continuing under death; ſo is mortification a continuate dying to ſinne, Mors quaedam perpetuata; Sin is by degrees abated, and at length aboliſhed, when once our earthly tabernacles are diſſolved.

Walk in newneſſe of life] Reſurrectione Domini configuratur vita, quae hic geritur. Walk as Chriſt walked after his reſurrection.

Verſe 5. For if we have been planted] Burying is a kinde of planting.

Verſe 6. The body of ſin] For whole evil is in man, and whole man in evil.

Verſe 7. Is freed from ſin] Anacreon ſaith the like, [non-Latin text not transcribed]; Death is the accompliſhment of mortification. It doth at once, what death doth by degrees. Herbs and flowers breed worms, which yet at laſt kill the herbs and flowers: So ſinne bred death: but at laſt death will kill ſin. A mud-wall whiles it ſtandeth, harboureth much vermine; which when it falleth, flee away: So doth corruption, when once theſe cottages of clay fall to ruine.

Verſe 8. We ſhall alſo live] Then we are ſaid properly to live, when our regeneration is perfected in heaven. To live here, is but to lie a dying.

Verſe 9. Death hath no more, &c.] Chriſt, being life eſſentiall, ſwallowed up death in victory, as the fire ſwalloweth up the fuell, and as Moſes his ſerpent ſwallowed up the Sorcerers ſerpents.

Verſe 10. He died unto ſinne] That is, To aboliſh ſinne, as Chap. 8.2.

Verſe 11. Reckon ye alſo] By faith, reaſon and reckon your ſelves wholly dead in and through Chriſt, who once died perfectly to ſin, as a common perſon.

Verſe 12. Let not ſin therefore] As if the Apoſtle ſhould ſay, we preach purity and not liberty, as the adverſary ſuggeſteth, v. 1. of this Chapter with Chap. 3.8.

Verſe 13. Ʋnto ſinne] As Satans Generall, who hath his trenches, 2 Cor. 10.4. His Commanders, as here, and his fighting ſouldiers, 1 Pet. 2.11. His weapons, as here.

Verſe 14. Sinne ſhall not have dominion] Rebell it may, but raign it ſhall not in any Saint. It fareth with ſin in the regenerate, as with thoſe beaſts, Dan. 7.12. they had their dominion taken away, yet their lives were prolonged for a ſeaſon and a time.

Ye are not under the Law] i.e. Under the rigour, irritation, curſe of the Law, Quatenùs eſt virtus peccati.

Verſe 15. Shall we ſinne, becauſe, &c.] Some Antinomian Libertines would perſwade men, That God is never diſpleaſed with his people,See M. Calamies Serm. to the houſe of Cummons, Octob. 22 an, Dam. 1644. though they fall into adultery, or the like ſin, no not with a fatherly diſpleaſure: That God never chaſtiſeth his people for any ſin, no not with a fatherly chaſtiſement.

Verſe 16. His ſevants ye are] Sinners, though not drunk, yet are not their own men, but at Satans beck and check, whom they ſeem to defie, but indeed deifie.

Verſe 17. That form of doctrine] Gr. That type or mould; The Doctrine is the mould, hearers the mettall, which takes impreſſion from it in one part, as well as another. And as the mettall hath been ſufficiently in the furnace, when it's not only purged from the droſſe, but willingly receiveth the form and figure of that which it is caſt and poured into: ſo here.

Verſe 18. Verſus eſt planus, ſaith Pareus.

Verſe 19. After the manner of men] That is vulgarly, Craſſiùs & rudiùs loquor, by a ſimilitude drawn from humane affairs of eaſie and ordinary obſervation.

To uncleanneſſe, and to iniquity] Mark the oppoſition: there are three To's in the expreſſion of the ſervice to ſin: but in the ſervice of God only two. Wicked men take great pains for hell: would they but take the ſame for heaven, they could not, likely, miſſe of it.

Verſe 20. Free from righteouſneſſe] That is, Utterly void of grace, and did therefore ſin luſtily and horribly, earneſtly oppoſing with creſt and breſt, whatſoever ſtood in the way of their ſinnes and luſts.

Verſe 21. Whereof ye are aſhamed] Where ſin is in the ſaddle, ſhame is on the crupper. Men would have the ſweet, but not the ſhame of ſinne, and the credit of religion, but not goe to the coſt of it.

Verſe 22. Become ſervants to God] Phraſis vulgatiſſima eſt, Deum colere. Non ſecùs at que agri fertiles inprimis & optimi, ſic Deicultus, fructus fert at vitam aeternam uberrimos.

Ye have your fruit unto holines] Every good work encreaſeth our holines, and ſo hability for obedience.

Verſe 23. For the wages of ſin] The beſt largeſſe or congiary that ſin gives to his ſouldiers, is death of all ſorts. [non-Latin text not transcribed]. This is the juſt hire of the leaſt ſin. The Jeſuites would perſwade us, that ſome ſins againſt which the Law thundereth and lightneth, Chemnit. de thoel. Ieſuitar. are ſo light in their own nature, Ʋt factores nec ſordidos, nec malos, nec impios, nec Deo exoſos reddere poſſint. But as there is the ſame roundneſſe in a little ball, as in a great one: ſo the ſame diſobedience in a ſmall ſin, as in a greater. Indeed there is no ſin little, becauſe no little God to ſin againſt.

What shall we say then? This is a mode of presenting an objection. The objection refers to what the apostle had said in Rom 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? etc. If sin has been the occasion of grace and favour, 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.

(f) "Shall we continue" Rom 3:8

God forbid. By no means. Greek, It may not be. See Barnes "Ro 3:4". The expression is a strong denial of what is implied in the objection in Rom 6:1.

How shall we, etc. 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 those 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 over 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. Gal 2:19, "For I am dead to the law." Col 3:3, "For ye are dead, and your life is hid with Christ in God." 1Pet 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 practise 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 men, such an appeal is far better than laboured 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.

(g) "dead to sin" Rom 6:6,11, Col 3:3, 1Pet 2:24

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, etc. All who were baptized; i.e. all professing 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 (1Cor 10:2) the Israelites are said to have been "baptized unto Moses in the cloud and in the sea;" i.e. 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 draw 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. (εις). This is the word which is used in Mt 28:19, "Teach all nations, baptizing them into (εις) 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 into 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. Farther, 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 men 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.

(1) "were baptized", or "are baptized" (h) "into his death" 1Cor 15:29

Therefore we are buried, etc. 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 Col 2:12, "Buried with him in baptism," etc.

Into death, (εις). Unto death; i.e. with a solemn purpose to be dead to sin and to the world. Grotius and Doddrdge, 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, Mt 28:2,3. Or possibly the word glory is here used 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. Rom 4:12; 2Cor 5:7; 2Cor 10:3; Eph 2:10; Eph 4:1.

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 baptized 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 practised 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. 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.

(i) "buried with him" Col 2:12, 1Pet 3:21 (k) "like as Christ" Rom 8:2, 2Cor 13:4 (l) "by the glory of the Father" Mt 28:2,3 (m) "newness of life" 1Jn 2:6

For if we have been planted together. The word here used (συμφυτοι) does not elsewhere occur in the New Testament. It properly means, sown or planted at the same time; that which 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 a 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-piants; i.e. 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 Jn 15:1 through Jn 15:2-10. The sentiment here inferred is but an illustration of what was said by the Saviour, (Jn 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 file 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.

(n) "For if we" Php 3:10

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 Eph 4:22, "That ye put off .... the old man which is corrupt according to the deceitful lusts." Col 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 every one 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 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"--(συν)--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 men" 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; i.e., 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. Comp. Col 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, (δουλευειν). That we should not be subject to its control. The sense is, that before this we were slaves of sin, (Rom 5:17,) 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.

(o) "body of sin" Col 2:11

For he that is dead. This is evidently an expression having a proverbial aspect, designed to illustrate the sentiment just expressed. The Rabbins 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 Rom 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. Comp. Acts 13:38,39. Comp. a similar expression in 1Pet 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 Rom 7.

(p) "For he that" 1Pet 4:1 (1) "freed" "justified"

This passage is a confirmation and illustration of what the apostle had said before, Rom 6:5-7. The argument is, that as Christ was once dead but now lives to God, and will no more die, so we, being dead to sin, but living unto God, should not obey sin, but should live only to God.

Now if we be dead with Christ. If we be dead in a manner similar to what he was; if we are made dead to sin by his work, as he was dead in the grave. Rom 6:4.

We believe. All Christians. It is an article of our faith. This does not refer to the future world so much as to the present. It becomes an article of our belief that we are to live with Christ.

That we shall also live with him. This does not refer primarily to the resurrection, and to the future state, but to the present. We hold it as an article of our faith, that we shall be alive with Christ. As he was raised up from death, so we shall be raised from the death of sin. As he lives, so we shall live in holiness. We are in fact raised up here, and, as it were, made alive to him. This is not confined, however, to the present life; but as Christ lives for ever, so the apostle goes on to show that we shall.

Knowing. As we all know. This is assumed as an undoubted article of belief.

Dieth no more. Will never die again, He will have occasion to make no other atonement for sin; for that which he has made is sufficient for all. He is beyond the dominion of death, and will live for ever. Rev 1:18, "I am he that liveth and was dead, and behold I am alive for evermore." This is not only a consolation to the Christian, but it is an argument why he should be holy.

No more dominion. No rule; no lordship; no power, he is free from its influence; and the king of terrors cannot reach his throne. Comp. Heb 9:26-28, 10:12.

(q) "Christ being raised" Rev 1:18

For in that he died. For in respect to the design of his death.

He died unto sin. His death had respect to sin. The design of his death was to destroy sin; to make an atonement for it, and thus to put it away. As his death was designed to effect this, so it follows that Christians, being baptized into his death, and having it as their object to destroy sin, should not indulge in it. The whole force of the motive, therefore, drawn from the death of Christ, is to induce Christians to forsake sin. Comp. 2Cor 5:15, "And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again."

Once. (εφαπαξ). Once only; once for all. This is an adverb denying a repetition, (Schleusner,) and implies that it will not be done again. Comp. Heb 7:27, 9:12, 10:10. The argument of the apostle rests much on this, that his death was once for all; that it would not be repeated.

In that he liveth. The object, the design of his living. He aims with his living power to promote the glory of God.

Unto God. He seeks to promote his glory. The argument of Paul is this: Christians by their profession are united to him. They are bound to imitate him. As he now lives only to advance the glory of God; as all his mighty power, now that he is raised from the dead, and elevated to his throne in heaven, is exerted to promote his glory; so should their powers, being raised from the death of sin, be exerted to promote the glory of God.

(s) "be dead indeed" Rom 6:2 (t) "alive unto God" Gal 2:16

Likewise. In like manner. This is an exhortation drawn from the argument in the previous verses. It shows the design and tendency of the Christian scheme.

Reckon ye yourselves. Judge, or esteem yourselves.

To be dead indeed unto sin. So that sin shall have no influence or control over you, any more than the objects of this world have over the dead in their graves. Rom 6:2.

But alive unto God. Bound to live to promote his glory; to make this the great and sole object of your living.

Through Jesus Christ. By means of the death, and resurrection, and example of Jesus Christ. The apostle regards all our disposition to live to God as resulting from the work of the Lord Jesus Christ.

(s) "to be dead" Rom 6:2 (t) "but alive" Gal 2:19

Let not sin therefore. This is a conclusion drawn from the previous train of reasoning. The result of all these considerations is, that sin should not be suffered to reign in us.

Reign. Have dominion; obtain the ascendency, or rule.

In your mortal body. In you. The apostle uses the word "mortal" here, perhaps, for these reasons:

(1.) to remind them of the tendency of the flesh to sin and corruption, as equivalent to "fleshly," since the flesh is often used to denote evil passions and desires, (comp. Rom 7:5,23, 8:3,6) and,

(2.) to remind them of their weakness, as the body was mortal, was soon to decay, and was therefore liable to be overcome by temptation. Perhaps, also, he had his eye on the folly of suffering the "mortal body" to overcome the immortal mind, and to bring it into subjection to sin and corruption.

That ye should obey it. That sin should get such an ascendency as to rule entirely over you, and make you the slave.

In the lusts thereof. In its desires, or propensities.

(u) "Let not sin" Psa 19:13, 119:33

Neither yield ye your members. Do not give up, or devote, or employ your members, etc. The word members here refers to the members of the body--the hands, feet, tongue, etc. It is a specification of what in Rom 6:12 is included under the general term "body." See Rom 7:5,23, 1Cor 6:15, 12:12,18,20.

As instruments. This word--(οπλα)--properly signifies arms, or implements of war; but it also denotes an instrument of any kind which we use for defence or aid. Here it means that we should not devote our members--our hands, tongue, etc. --as if under the direction of sinful passions and corrupt desires, to accomplish purposes of iniquity. We should not make the members of our bodies the slaves of sin reigning within us.

Unto sin. In the service of sin; to work iniquity.

But yield yourselves, etc. Give or devote yourselves to God.

That are alive. Rom 6:11.

And your members, etc. Christians should devote every member of the body to God, and to his service. Their tongue should be consecrated to his praise, and to the office of truth, and kindness, and benevolence; their hands should be employed in useful labour for him and his cause; their feet should be swift in his service, and should not go in the paths of iniquity; their eyes should contemplate his works, to excite thanksgiving and praise; their ears should not be employed to listen to words of deceit, or songs of dangerous and licentious tendency, or to persuasion that would lead astray, but should be open to catch the voice of God as he utters his will in the Book of Truth, or as he speaks in the gale, the zephyr, the rolling thunder, the ocean, or in the great events of his providence. He speaks to us every day, and we should hear him; he spreads his glories before us, and we should survey them to praise him; he commands, and our hands, and heart, and feet should obey.

(v) "members as" Col 3:5 (1) "instruments" or "arms, or weapons" (w) "but yield yourselves" Rom 12:1

For sin, etc. The propensity or inclination to sin.

Shall not have dominion. Shall not reign, Rom 5:14, 6:6. This implies that sin ought not to have this dominion; and it also expresses the conviction of the apostle that it would not have this rule over Christians.

For we are not under the law. We who are Christians are not subject to that law where sin is excited, and where it rages unsubdued. But it may be asked here, what is meant by this declaration? Does it mean that Christians are absolved from all the obligations of the law? I answer,

(1.) The apostle does not affirm that Christians are not bound to obey the moral law. The whole scope of his reasoning shows that he maintains that they are. The whole structure of Christianity supposes the same thing. Comp. Mt 5:17-19.

(2.) The apostle means to say that Christians are not under the law as legalists, or as attempting to be justified by it. They seek a different plan of justification altogether; and they do not attempt to be justified by their own obedience. The Jews did; they do not.

(3.) It is implied here, that the effect of an attempt to be justified by the law was not to subdue sins, but to excite them, and to lead to indulgence in them. Justification by works would destroy no sin, would check no evil propensity, but would leave a man to all the ravages and riotings of unsubdued passion. If, therefore, the apostle had maintained that men were justified by works, he could not have consistently exhorted them to abandon their sins. He would have had no powerful motives by which to urge it; for the scheme would not lead to it. But he here says that the Christian was seeking justification on a plan which contemplated and which accomplished the destruction of sin; and he therefore infers that sin should not have dominion over them.

But under grace. Under a scheme of mercy, the design and tendency of which is to subdue sin, and destroy it. In what way the system of grace removes and destroys sin, the apostle states in the following verses.

(x) "have dominion over you" Mic 7:19

What then? shall we sin, etc. The apostle proceeds to notice an objection which might be suggested. "If Christians are not under the law, which forbids all sin, but are under grace, which pardons sin, will it not follow that they will feel themselves released from obligation to be holy? Will they not commit sin freely, since the system of grace is one which contemplates pardon, and which will lead them to believe that they may be forgiven to any extent?" This consequence has been drawn by many professing Christians; and it was well, therefore, for the apostle to guard against it.

God forbid. Rom 3:4.

Know ye not, etc. The objection noticed in Rom 6:15 the apostle answers by a reference to the known laws of servitude or slavery, (Rom 6:16-20,) and by showing that Christians, who had been the slaves of sin, have now become the servants of righteousness, and were therefore bound by the proper laws of servitude to obey their new master; as if he had said, "I assume that you know; you are acquainted with the laws of servitude; you know what is required in such cases." This would be known to all who had been either masters or slaves, or who had observed the usual laws and obligations of servitude.

To whom ye yield yourselves. To whom ye give up yourselves for servitude or obedience. The apostle here refers to voluntary servitude; but where this existed, the power of the master over the time and services of the servant was absolute. The argument of the apostle is, that Christians had become the voluntary servants of God, and were therefore bound to obey him entirely. Servitude among the ancients, whether voluntary or involuntary, was rigid, and gave the master an absolute right over his slave, Lk 17:9, Jn 8:34, 15:15.

To obey. To be obedient; or for the purpose of obeying his commands.

To whom ye obey. To whom ye come under subjection. That is, you are bound to obey his requirements.

Whether of sin. The general law of servitude the apostle now applies to the case before him. If men became the servants of sin, if they gave themselves to its indulgence, they would obey it, let the consequences be what they might. Even with death, and ruin, and condemnation before them, they would obey sin. They give indulgence to their evil passions and desires, and follow them as obedient servants, even if they lead them down to hell. Whatever be the consequences of sin, yet he who yields to it must abide by them, even if it leads him down to death and eternal woe.

Or of obedience, etc. The same law exists in regard to holiness or obedience. The man who becomes the servant of holiness will feel himself bound by the law of servitude to obey, and to pursue it to its regular consequences.

Unto righteousness. Unto justification; that is, unto eternal life. The expression stands contrasted with "death," and doubtless means that he who thus becomes the voluntary servant of holiness will feel himself bound to obey it, unto complete and eternal justification and life. Comp. Rom 6:21,22. The argument is drawn from what the Christian would feel of the nature of obligation. He would obey him to whom he had devoted himself.

(y) "whom ye yield" Jn 8:34, 2Pet 2:19

But God be thanked. The argument in this verse is drawn from a direct appeal to the feelings of the Roman Christians themselves. From their experience Paul was able to draw a demonstration to his purpose, and this was with him a ground of gratitude, to God.

That ye were, etc. The sense of this passage is plain. The ground of the thanksgiving was not that they had been the slaves of sin; but it is, that notwithstanding this, or although they had been thus, yet that they were now obedient. To give thanks to God that men were sinners, would contradict the whole spirit of this argument, and of the Bible. But to give thanks that although men had been sinners, yet that now they had become obedient that is, that great sinners had become converted--is in entire accordance with the spirit of the Bible, and with propriety. The word although or whereas, understood here, expresses the sense, "But thanks unto God, that whereas ye were the servants of sin," etc. Christians should thank God that they themselves, though once great sinners, have become converted; and when others who are great sinners are converted, they should praise him.

The servants of sin. This is a strong expression implying that they had been in bondage to sin; that they had been completely its slaves.

From the heart. Not in external form only; but as a cordial, sincere, and entire service. No other obedience is genuine.

That form of doctrine. Greek, Type. Rom 5:14. The form or type of doctrine means that shape or model of instruction which was communicated. It does not differ materially from the doctrine itself, "you have obeyed that doctrine," etc. You have yielded obedience to the instructions, the rules, the tenor of the Christian revelation. The word doctrine does not refer to an abstract dogma, but means instruction, that which is taught. And the meaning of the whole expression is simply, that they had yielded a cheerful and hearty obedience to that which had been communicated to them by the teachers of the Christian religion. Comp. Rom 1:8.

Which was delivered you. Marg.," Whereto ye were delivered." This is a literal translation of the Greek; and the sense is simply in which you have been instructed.

(z) "form of" 2Ti 1:13 (1) "doctrine" or, "whereto you were delivered"

Being then made free from sin. That is, as a master. You are not under its dominion; you are no longer its slaves. They were made free, as a servant is who is set at liberty, and who is, therefore, no longer under obligation to obey.

Ye became the servants, etc. You became voluntarily under the dominion of righteousness; you yielded yourselves to it; and are therefore bound to be holy. Comp. Jn 8:32.

(a) "free from sin" Jn 8:32

I speak after the manner of men. I speak as men usually speak; or I draw an illustration from common life, in order to make myself better understood.

Because of the infirmity of your flesh. The word infirmity means weakness, feebleness; and is opposed to rigour and strength. The word flesh is used often to denote the corrupt passions of men; but it may refer here to their intellect, or understanding: "because of your imperfection of spiritual knowledge; or incapacity to discern arguments and illustrations that would be more strictly spiritual in their character." This dimness or feebleness had been caused by long indulgence in sinful passions, and by the blinding influence which such passions have on the mind. The sense here is, "I use an illustration drawn from common affairs, from the well-known relations of master and slave, because you will better see the force of such an illustration with which you have been familiar, than you would one that would be more abstract, and more strictly spiritual." It is a kind of apology for drawing an illustration from the relation of master and slave.

For as ye have yielded. Rom 6:13.

Servants to uncleanness. Have been in bondage to impurity. The word uncleanness here refers to impurity of life in any form; to the degraded passions that were common among the heathen. See Rom 1.

And to iniquity. Transgression of law.

Unto iniquity. For the purpose of committing iniquity. It implies that they had done it in an excessive degree. It is web for Christians to be reminded of their former lives, to awaken repentance, to excite gratitude, to produce humility and a firmer purpose to live to the honour of God. This is the use which the apostle here makes of it.

Unto holiness. In order to practise holiness. Let the surrender of your members to holiness be as sincere and as unqualified as the surrender was to sin. This is all that is required of Christians. Before conversion they were wholly given to sin; after conversion they should be wholly given to God. If all Christians would employ the same energies in advancing the kingdom of God that they have in promoting the kingdom of Satan, the church would rise with dignity and grandeur, and every continent and island would soon feel the movement. No requirement is more reasonable than this; and it should be a source of lamentation and mourning with Christians that it is not so; that they have employed so mighty energies in the cause of Satan, and do so little in the service of God. This argument for energy in the divine life the apostle proceeds further to illustrate, by comparing the rewards obtained in the two kinds of servitude, that of the world and of God.

Ye were free from righteousness. That is, in your former state, you were not at all under the influence of righteousness. You were entirely devoted to sin; a strong expression of total depravity. It settles the question; and proves that they had no native goodness. The argument which is implied here, rather than expressed, is, that now they ought to be equally free from sin, since they had become released from their former bondage, and had become the servants of another master.

(b) "servants of sin" Rom 6:16 (1) "from" or, "to"

What fruit had ye then, etc. What reward, or what advantage. This is an argument drawn from the experience of Christians respecting the indulgence of sinful passions. The question discussed throughout this chapter is, whether the gospel plan of justification by faith leads to indulgence in sin? The argument here is drawn from the past experience which Christians have had in the ways of transgression. They have tried it; they know its effects; they have tasted its bitterness; they have reaped its fruits. It is implied here, that having once experienced these effects, and knowing the tendency of sin, they will not indulge in it now. Comp. Rom 7:5.

Whereof ye are now ashamed. Having seen their nature and tendency, you are now ashamed of them. Comp. Rom 6:1, Eph 5:12, "For it is a shame to speak of those things which are done of them in secret." 2Cor 4:2, Jude 1:13, Php 3:19.

For the end. The tendency--the result. Those things lead to death.

Is death. Rom 6:22.

(c) "fruit" Rom 7:5 (d) "the end of those" Jas 1:15

But now. Under the Christian plan of justification.

Being made free from sin. Being delivered from its dominion, and from bondage; in the same manner as before conversion they were free from righteousness, Rom 6:20.

Ye have your fruit unto holiness. The fruit or result is holiness. This service produces holiness, as the other did sin. It is implied here, though not expressly affirmed, that in this service, which leads to holiness, they received important benefits, as in the service of sin they had experienced many evils.

And the end. The final result--the ultimate consequence will be. At present this service produces holiness; hereafter it will terminate in everlasting life. By this consideration the apostle states the tendency of the plan of justification, and urges on them the duty of striving after holiness.

Everlasting life. Jn 3:36. This stands in contrast with the word death in Ro 6:21, and shows its meaning. One is just as long in duration as the other; and if the one is limited, the other is. If those who obey shall be blessed with life for ever, those who disobey will be cursed with death for ever. Never was there an antithesis more manifest and more clear. And there could not be a stronger proof than the word death, in Rom 6:21, refers not to temporal death, but to eternal punishment. For what force would there be in the argument on the supposition that temporal death only is meant? The argument would stand thus, "The end of those sins is to produce temporal death; the end of holiness is to produce eternal life!" Will not temporal death be inflicted, it would be immediately asked, at any rate? Are Christians exempt from it? And do not men suffer this, whether they become Christians or not? How, then, could this be an argument bearing on the tenor of the apostle's reasoning? But admit the fair and obvious construction of the passage to be the true one, and it becomes plain. They were pursuing a course tending to everlasting ruin; they are now in a path that shall terminate in eternal life. By this weighty consideration, therefore, they are urged to be holy.

For the wages of sin. The word here translated wages (οψωνια)--properly denotes what is purchased to be eaten with bread, as fish, flesh, vegetables, etc., (Schleusner) and thence it means the pay of the Roman soldier, because formerly it was the custom to pay the soldier in these things. It means hence that which a man earns or deserves; that which is his proper pay, or what he merits. As applied to sin, it means that death is what sin deserves; that which will be its proper reward. Death is thus called the wages of sin, not because it is an arbitrary, undeserved appointment, but

(1.) because it is its proper desert. Not a pain will be inflicted on the sinner which he does not deserve. Not a sinner will die who ought not to die. Sinners even in hell will be treated just as they deserve to be treated; and there is not to man a more fearful and terrible consideration than this. No man can conceive a more dreadful doom than for himself to be treated for ever just as he deserves to be. But

(2.) this is the wages of sin, because, like the pay of the soldier, it is just what was threatened. Eze 18:4, "The soul that sinneth, it shall die." God will not inflict anything more than was threatened, and therefore it is just.

Is death. This stands opposed here to eternal life, and proves that one is just as enduring as the other.

But the gift of God. Not the wages of man; not that which is due to him; but the mere gift and mercy of God. The apostle is careful to distinguish, and to specify that this is not what man deserves, but that which is gratuitously conferred on him. Rom 6:15.

Eternal life. The same words which in Rom 6:22 are rendered "everlasting life." The phrase is opposed to death; and proves incontestably that means eternal death. We may remark, therefore,

(1.) that the one will be as long as the other.

(2.) As there is no doubt about the duration of life, so there can be none about the duration of death. The one will be rich, blessed, everlasting; the other sad, gloomy, lingering, awful, eternal.

(3.) If the sinner is lost, he will deserve to die. He will have his reward, He will suffer only what shall be the just due of sin. He will not be a martyr in the cause of injured innocence. He will not have the compassion of the universe in his favour. He will have no one to take his part against God. He will suffer just as much, and just as long, as he ought to suffer. He will suffer as the culprit pines in the dungeon, or as the murderer dies on the gibbet, because this is the proper reward of sin.

(4.) They who are saved will be raised to heaven, not because they merit it, but by the rich and sovereign grace of God. All their salvation will be ascribed to him; and they will celebrate his mercy and grace for ever.

(5.) It becomes us, therefore, to flee from the wrath to come. No man is so foolish and so wicked as he who is willing to reap the proper wages of sin. None so blessed as he who has part in the mercy of God, and who lays hold on eternal life.

The apostle begins this chapter with an objection, which some licentious person might be ready to make against what he had delivered in the close of the foregoing chapter; namely, that where sin abounded, pardoning grace and mercy did much more abound. If, say they, the riches of grace be thus manifested in the pardon of sin, let us then take the more liberty to sin, because grace so exceedingly abounds in the pardon of it. The apostle rejects such an inference with the greatest detestation and abhorrence, saying, God forbid, &c.. As if he had said, "Oh vile abuse of the most excellent thing in the world! What! did Christ shed his blood to expiate our guilt? and shall we make that a plea to extenuate our guilt? God forbid! surely there is forgiveness with God, that he may be feared, not that he may be the more abused."

In the words, observe, 1. An objection supposed, as if the doctrine of the gospel did countenance licentiousness, and encourage any sin, or to continue in sin.

2. Observe with what abhorrency and indignation such a doctrine and proposition is rejected by our apostle.

What! shall we continue in sin, because pardoning mercy doth abound?

God forbid, that such a direct blasphemy against the holy doctrine of our Saviour should be maintined by any professor.

Observe, 3. The confutation which he gives of this bold and impudent assertion; How shall we that are dead to sin, live any longer therein?

Dead to sin, that is, by our baptismal engagement, vow, and obligation; every Christian, at his first entrance upon the profession of Christianity doth take upon himself a vow of solemn obligation to die to sin, and to live no longer therein.

From the whole, learn, That to take any encouragement to live in sin from the consideration of God's rich mercy and free grace towards sinners, is an absurd, abominable, and blasphemous impiety, contrary to all ingenuity, gratitude, and love, both to God the Father, and our Lord Jesus Christ his Son.

To be baptized into Christ, is by baptism to take the name of Christ upon us, to be incorporated, ingrafted, and implanted into the church of Christ, being made visible members of his mystical body by baptism. To be baptized into Christ's death, imports, our being conformed to him in the likeness of his death; our being engaged to die unto sin; as Christ died for sin.

Learn hence, That the death of Christ was a lively representation of the death of sin; and believers are to imitate his death, in their dying daily unto sin.

Did Christ die for us a painful, shameful, and accursed death? such a death must sin die in us. Was his death for sin free and voluntary?

so must we die to sin.

Was his death an universal crucifixion, did no life, sense, or motion remain with him?

thus must we imitate the likeness of his death, by an universal mortification of every known sin, which occasioned his dying.

In a word, did Christ die and rise again, never to die more?

so must we die unto sin, and walk in newness of life.

How shall we that are dead unto sin, live any longer therein?

Thus it appears the indispensible duty of all Christians, to transcribe the copy of Christ's death in their hearts and lives.

To urge Christians to farther measures and degrees of mortification of sin, and living unto holiness, the apostle uses here a double argument, one from our baptism, the other from the resurrection of Christ.

Observe, 1. The argument to move us to die unto sin, drawn from our baptism; We are buried with him by baptism into death. The apostle alludes, no doubt, to the ancient manner and way of baptizing a person in those hot countries, which was by immersion, or putting them under water for a time, and then raising them up again out of the water; which rite had also a mystical signification, representing the burial of our old man sin in us, and our resurrection to newness of life.

Learn hence, That the ordinance of baptism lays every baptized person under the strongest engagements and highest obligations to die unto sin, and walk in newness of life. The metaphors of burying and rising again, do imply and intimate thus much: Burial implies a continuing under death; thus is mortification a continued act, a daily dying unto sin; and raising again, supposes a person never more to be under the power of death.

Observe, 2. Another forcible argument to encourage us to die to sin, and walk in newness of life, is drawn from the resurrection of Christ; As he was raised from the dead by the glory of the Father, so should we also walk in newness of life.

Here note, 1. The proposal of a pattern and examplar to us; Christ was raised from the dead.

2. The author and efficient cause of Christ's resurrection; He was raised from the dead by the glory of the Father; that is, by the glorious power of the Father; yet not without his own power as God: So Christ told the Jews, Destroy this temple of my body, and in three days I will raise it up again.

Note, 3. The conformity or similitude on our part: as Christ arose, so should we arise out of the grave of sin, and walk in newness of live.

Learn hence, That Christ's resurrection is a powerful motive, and lays a Christian under strong obligations and engagements to arise from sin, and walk in newness of life. Christ's resurrection is both a pattern and a pledge of our resurrection; a pattern after which we are to conform in our rising from the grave of sin.

Did Christ rise early and speedily? so should we: He arose early in the morning of the day, so should we in the morning of our youth; he rose voluntarily and cheerfully, so should we, rejoicing at our spiritual liberty and resolution never to die more; so should we arise, with desires and endeaveours, that spiritaul death may never more have dominion over us.

And if Christ's resurrection be thus a pattern of our resurrection now, it will be a pledge of a blessed resurrection at the last day.

Observe, lastly, The duty which every baptized person lies under an obligation to perform, in conformity ot Christ, into whose death they are baptized; and that is, to walk in the newness of life.

Where note, For our encouragement, the account which the scripture gives of the properties of the new life, which such are buried and risen with Christ, do assuredly live: And here we find it is the most noble life, the most delectable life, the most profitable life, the most holy and heavenly life: holy in its principle and motive, holy in its aim and end, holy in its rule and actings.

In a word, newness of life is a preparation for and an introduction into eternal life, and must needs be the most excellent life; for it is a life from God it is a life laid out for God, ye, it is the life which God himself lives; and none must expect to live with him in heaven hereafter, that do no walk in newness of life but if we have our fruit unto holiness our end will be everlasting life.

Observe here, 1. A supposition, If we have been planted together in the likeness of his death; namely, by dying unto sin: If as Christ died, we die, he a natural, we a spiritual death: he for sin, and we to sin; he by way of expiation, suffering, and satisfying for sin; we by way of mortification, killing, and crucifying of sin.

Learn thence, That all baptized persons ought to labour for, and endeavour after, a conformity to the death of Christ, in their dying daily unto sin. As he died a painful and shameful death for us, such a death should sin die in us; living a dying life, and dying a lingering, but a certain death.

Observe, 2. The apostle's inference drawn from the foregoing supposition; If we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection; That is, we are under an obligation to imitate his resurrection, by rising from the death of sin, unto newness of life. Did he rise early out of his natural grave? so must we out of our spiritual. Did he rise to a new life? so must we arise and walk in newness of life. Did he arise never to die more? so must we that are dead to sin, live no longer therein.

Observe, 3. How the power enabling us thus to die unto sin, and to live unto holiness, is derived from Christ by virtue of our implantation into him by faith: If we have been planted together, &c. As the graft liveth, groweth, and fructifieth by the juice drawn from the stock into which it is planted: so Christians being taken out of the old rotten stock, degenerate Adam, and planted into the noble stock, Christ Jesus, are, by a virtue derived from him, raised to newness of life, into whom they are ingrafted.

Learn hence, That we experience the power of Christ's death and resurrection, in enabling us to die to sin, and live unto God, only by virtue of a real implantation into Christ, by an operative and lively faith. If we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.

By the old man we are to understand our corrupt and derived nature, so called, because it is as old as Adam, and divided from Adam; born and bred with us. This old man, or our corrupt and vicious nature, must be crucified, to shew our conformity and likeness to Christ in his crucifixion. The cross bringeth pain, shame, and death; the like must sin undergo in the work of mortification. By the body of sin, we are to understand the whole stock and mass of corruption, compacted as it were into one monstrous body, prepared with all its members to commit actual sins. Called a body, because composed of many sinful passions and lusts, as the body is of many members, and also because they are executed by the body.

And farther, because sin has a real a substance in us, as if it were a body; not that sin is a substance, but the pravity of a substance. Now this body of sin must be destroyed, not as to actions only, but as to affections and inclinations also; 'tis not enough that we scratch this old man's face, but we must stab his heart in desire, in purpose, in endeavours: We must seek the death and destruction of all sin, That henceforth we may not serve sin; that is, that henceforward we should renounce the service of, and all relation to sin.

Where note, 1. That before regeneration, we are all servants of, yea, slaves to sin; so many lusts, so many lords reigning in us, and tyrannizing over us.

Note, 2. That it is one thing to sin, and another thing to serve sin: To serve sin, is to yield willing obedience, to indulge ourselves in any presumptuous act or course of sin. 'Tis not the presence, but prevalency of sin, that destroys and damns the sinner; 'tis not the flesh being in us, but our being in the flesh, that displeaseth God.

Oh! happy for us, if sin's dominion be taken away, though its life be prolonged for a season.

He that is dead, that is, spiritually dead unto sin, in conformity to the death of Christ, is freed from sin: That is, not only from the guilt, but from the dominion and slavery of sin.

Learn hence, That freedom from the bondage and tyranny, from the dominion and slavery of sin is the privilege of all those that are crucified with Christ, and dead to sin.

Freedom from sin consists in two things:

1. In disposessing the soul of every evil habit and disposition.

2. In renouncing a sinful course of life and conversation.

If sin be weakened in the heart, the fruit of that will appear in the life: The strength of sin lies in the love of sin; if that be broken, the power of sin is shaken.

Observe here, 1. A supposition, or presupposed condition; the thing supposed, is the baptized persons being dead with Christ; If we be dead with him, that is, by the exercise of daily mortification: If we have fellowship and communion with him in his death, that as he died for sin, we daily die unto sin:

Then followeth, 2. The inference or conclusion, We shall also live with him; that is, We that have had fellowship with him in his death, shall have communion with him in his resurrection: We shall live with him a life of grace and glory, of regeneration and glorification, the one to newness of life, the other to everlasting life.

Hence learn, That all those that are dead with Christ, have no reason to doubt but that they shall also live with him.

But who are the persons that may be said to be dead with Christ?

Ans. 1. All such as own the obligation which their baptismal vow and Christian profession puts upon them, and solemnly lays them under; namely, to keep the whole gospel, even as they who were circumcised were obliged to keep the whole law.

2. Such as make conscience of it, daily endeavor to peform it, and obtain the success of their endeavours in such a degree, that the reign of sin is broken, though sin itself be not toally destroyed.

These may be said to be dead and crucified with Christ, having by the assistance of his Spirit, in some measure crucified the flesh with its inordinate affections and lusts; and if they here live like him, so they shall also live with him: Now if we be dead with Christ, we believe that we shall also live with him.

Here the apostle declares both the death which Christ once died, and the life which he now liveth.

Observe, 1. The death which Christ died; he died unto sin once, that is, either,

1. He died for sin once, namely, to expiate the guilt of sin, and to make atonements for sinners; or else,

2. He died unto sin; that is, to destroy, conquer, and subdue sin in the hearts and lives of his children and people, by the aids and assistances of his Holy Spirit.

Observe, 2. The life which Christ now lives after his resurrection; he liveth unto God, and dieth no more.

Here note, 1. The perpetuity and immortality of his life; he dieth no more. Christ has done his work, in taking away the guilt and power of sin: let us look to it, that we do ours.

Note, 2. The perfection and blessedness of his life. He liveth unto God, or liveth forever with God; by which the Son hath with the Father; he is one with him, and lives forever in the enjoyment of him.

Learn hence, That the due consideration of Christ's resurrection from the dead, will mightily promote the spiritual life in us.

This it doth these three ways:

1. As evidences the truth and verity of the Christian religion, that Christ is no impostor or deceiver. In the judgment of the world, Christ died as a malefactor; but God justified him, acquitted and freed him from the imputation by raising him from the dead.

2. Christ's resurrection shews the perfection of his sacrifice and satisfaction, that nothing more is needful to take away sin; when the surety is let out of prison, the debtor may be assured that his debt is paid.

3. Christ's arising is a pledge and assurance of our resurrection, and so promotes holiness in us, by obliging us to live as the candidates of heaven, as the children of the resurrection, as becomes the heirs of such glorious hopes.

Here we have two parts of our sanctification described, namely, mortification and vivification, dying unto sin, and living unto God.

1. Mortification, or dying unto sin, Reckon ye yourselves to be dead indeed unto sin; that is, look upon the death of Christ, as a strong argument against the reign and power of sin; account yourselves dead unto sin.

Now deadness argues three things:

1. Disability. Such as are dead are disabled for working. Proportionable to the measure of our death unto sin, will be our disability to fulfil the lusts of it. Sin in a regenerate man is no more able to do all its will, than a crucified man is able to do what he will; He that is born of God cannot commit sin 1John 3:9; not as others do, and as himself formerly has done.

2. Deadness to sin argues disaffection towards sin, as well as disability: when we die to sin, our love to sin dieth.

3. Deadness argues liberty and unsubjection: he that is dead is freed from sin, as the woman by death is freed from her husband; and the Christian that is dead with Christ unto sin, stands fast in that liberty wherewith Christ hath made him free.

Observe, 2. The other part of our sanctification here declared: and that is, living unto God.

This likewise consists in three things:

1. In having our sensitive appetites in subjection, and under the subjection and dominion of reason; when we are governed like men, by reason and conscience, not like beasts, by sense and sensual inclination.

2. In having reason illuminated by faith, guided and directed by divine revelation.

And, 3. When this faith inclines and enables us to live unto God; when faith begets in us a resolution to obey God, and to persevere in our duty to him. This is to be dead unto sin, and alive unto God.

Observe lastly, Christians are said to be dead unto sin, and alive unto God, Through Jesus Christ our Lord. Which phrase imports, that Christ is the root and principle of our spiritual life by faith in whom we are enabled to live unto God: as the scion ingrafted into the stock, lives by the juice and nourishment it receives from the stock; so Christians are alive unto God, in, by, and through Jesus Christ, receiving from him that virtue whereby their spiritual life is begun, carried on, and maintained, and shall in due time be perfected and completed.

From whence we learn, that Christ is not only an head of authority, but an head of influence, to his church and members; He strengthening them, they can do all things, but without him they can do nothing: that is, without an interest in him, and an influence of grace derived from him.

Observe here, The duty which the apostle exhorts the Christians to; and that is, to prevent the regency and dominion of sin: Let not reign in your mortal bodies.

But when is sin said to reign?

Answer, When the bent and tendency of the heart is toward sin, and all the faculties of the soul are on sin's side, and wholly take its part; when sin is not opposed, or but slightly opposed,; when sin is committed industriously, and temptations to sin prevail easily; when persons sin without any sense of sin, with small remorse and check for sin; then sin is in its throne, and reigns imperiously.

But why doth the apostle say, Let not sin reign in your body, rather than in your soul?

Answer, Because sin and lusts do gratify the body exceedingly; that is, the sensual appetite, the brutish part of man: and further, because they are acted and executed by the body or outward man, called therefore the deeds of the body.

But why doth the apostle here call it a mortal body?

Let not sin reign in your mortal bodies.

Answer, 1. To put us in mind that the mortality of our bodies is the fruit and punishment of our sins; that sins having brought in death upon us, our bodies must die for sin.

2. To show the vanity and transitoriness of the delights and pleasures of sin, which do gratify a mortal body, which after all its pamperings, must perish.

3. The apostle may probably call it a mortal body, to show that our conflict with sin shall endure but a little while: ere long this mortal shall put on immortality. It may encourage to be violent in the conflict; ere long we shall be victorious in the conquest.

From the whole, note, 1. That sin is a great and mighty king, which has a regal power over the enslaved sinner. Sin has the love of an husband, the power of a king, and the worship of God, in the sinner's heart.

Sin, as a raging and commanding king, has the sinner's heart for its throne, the members of the body for its service, the world, the flesh, and the devil, for its grand council, lusts and temptation for its weapons and armour; and its chief fortifications are ignorance and sensuality, and fleshly reasonings.

O deplorable degradation, that man, who was created God's subject, is, by his shameful apostasy, become the vassal and slave of sin and Satan.

Learn, 2. That all baptized persons, who are dead with Christ unto sin, are strongly obliged to take care that sin reigns not in them, nor gets any dominion over them, by the desires and interests of this mortal body.

And the obligations which Christianity lays upon us not to suffer sin to reign over us, are many and great; namely, the precepts, promises, and threatenings of the gospel, the assistance of the Holy Spirit, the sense of baptismal and sacramental engagements.

Happy we! if by the help of these sin is dethroned, its empire dissolved, and it no longer reigns in our mortal bodies, that we should obey it in the lusts thereof.

As if the apostle had said, "Sin, which has such a kingly and commanding power, will be calling upon you to give up the members of your bodies, and the faculties of your souls, as instruments or weapons for its service: but yield not your consents thereto, turn a deaf ear to the voice of sin, and hearken to the call of God, who commands you to yield yoursleves unto him, and your members as instruments for his service."

Here note, 1. A negative exhortation, Yield not your members as as instruments of unrighteousness unto sin. Let not sin or Satan have an eye, an ear, a tongue, a foot, a hand, nay, not so much as a little finger devoted to their service, how strongly soever they may solicit and move for it.

Note, 2. A positive injunction, But yield your members as instruments of righteousness unto God.

Learn hence, That Christians ought not to suffer any members of their body to be employed in the service of sin, but to yield them all up unto God, in obedience to his will. Here are two opposite masters, God and sin; the one a tyrant and usurper, the other a rightful lord and master. And here also are two opposite employments: unrighteousness, by which is meant all sin, whereby we deal unrighteously with God, our neighbour, and ourselves; and righteousness, whereby we give to God, to others, and ourselves, their respective dues.

Now the apostle calls loudly upon us to render unto God the things that are God's; to yield every member of the body to him, and employ it for him; for the members of the body were all created by him, and redeemed for him, and shall be glorified with him.

O let us then take heed of abusing any members of our body; let us not employ so much as a little finger or hair of our heads in the service of sin: for it is the Lord's: And let every one take heed of dishonouring God with his bodily members, lest he provoke God to deny him the comfortable use of the members of his body. When Jeroboam stretched out his hand against the prophet of God, he presently lost the use of his hand.

Oh! how suddenly can God wither an hand or arm, that is stretched out to do mischief? 'tis a righteous thing for God to smite an abused eye with blindness, an abused ear with deafness, an abused foot with lameness, a swearing or forwswearing tongue with paralytic deadness.

Lord, how justly mayest thou recal thy favours, when we fight against thee with them? Yielding the members of our bodies as weapons of unrighteousness unto sin!

Our apostle having, in the foregoing verses, exhorted them to take care that sin get not any dominion over them by obeying its motions, yielding to its inclinations, and employing the faculties of the soul, and any of the members of the body in the service of sin; in this verse he gives them an encouraging promise, that though sin may rebel, yet is shall reign no more in a regenerate person: And that if they did pray and watch against it, strive and contend with it, though it would have a being and existence in them, yet it should not have a regency and dominion over them; because they were not under the law, or covenant of works, which gave the knowledge of sin, and required exact and perfect obedience, but gave no strength to perform it; but under grace, under a gospel-covenant, which administers strength to resist sin, and to overcome it: Shall sin not have dominion over you; for ye are not under the law, but under grace.

Here observe, 1. The privilege of every regenerate and gracious person; Sin shall not have dominion over him.

Learn hence, That sin should not, and shall not reign over those who are in a state of grace, and under the powerful influence of the Holy Spirit of Christ: De jure, it should not; de facto; it shall not reign.

Sin shall not reign in us, nor have dominion over us.

1. Because of the mischievous influences of it, it plucks the sceptre out of God's hands, and puts it into Satan's. The throne of the heart is never empty, 'tis the design of sin to dethrone God and set up itself. And no less mischievous is sin to ourselves; for its servitude is base and burthensome, painful and shameful; the devil is a sure but a sad paymaster; he plagues them most, who have done him most service.

2. Because of the unsuitableness of sin to our renewed state we are not our own, but Christ's; his by purchase, his by conquest, his by convenant: Now if after such engagements we suffer sin to reign and have dominion over us, we rescind our baptismal vow, ratified by our personal consent.

3. The reason of the foregoing privilege, why sin shall not have dominion over us, because we are not under the law, but under grace.

Question, 1. But are not believers now under the law, though they live under the gospel?

Ans. Yes: They are under the rule and direction of the law, but not under the curse and malediction of the law: they are not under the law as a covenant of life, but they are under it as an eternal rule of living.

The law of God now binds the believer to the observation of it, as strictly as it did Adam in paradise; but upon the unwilling violation of it, he doth not incur the curse, Christ having redeemed us from the curse of the law, by being made a curse for us.

Quest. 2. But were not those that lived under the law of old, in a sort, under grace as well as we?

Ans. Yes, they were, but not in the same degree; good men then had help and assistance in the course of holiness and obedience, when they lived under the law; but they had it not by the law, but by the gospel, which was preached by them as well unto us, Heb 4:2. This administers stength to subdue sin, and power to overcome it.

Learn hence, That the gospel is a manifestation of the Spirit, and furnishes believers with sufficient helps against the power of sin, and with well grounded hopes of obtaining victory over it.

The grace of the gospel gives hopes of victory over sin several ways:

1. Because it was the end of Christ's death to slay sin.

2. Because of the new nature put into us, which is to help us against sin.

3. By assuring us of the Spirit's help, which is to assist us in the mortifying and subduing of sin; it inspires the Spirit's operation that we begin, carry on, and accomplish the work of mortification.

4. Because the gospel furnishes us with promises, and thereby gives us assurance of success: So then, if from all these encouragements we bid a confident defiance unto, and make a courageous resistance against sin, it shall never have a final and full dominion over us, because we are not under the law, but under grace.

Here the apostle starts an objection, which some licentious person might be ready to make: "If we are not under the law which condemns sin, but under the covenant of grace which allows the pardon, and promises the forgiveness of sin, why may we not then go on in sin, and continue in sin, forbidden by the law, seeing we are not under the law?" The apostle rejects such a suggestion with his usual note of detestation, God forbid.

From hence we may learn, That it is an high abuse of the covenant of grace, to suppose or imagine, that it countenances any licentiousness, or allows any liberty to sin. The design of the new covenant is to recover from sin, not to encourage any to continue in sin.

Learn, 2. That such doctrines and inferences are to be abhorred, which from the grace of God, in mitigating the law, would infer an utter abrogation of the law, denying that it hath a directive regulation power over a believer. True, we are delivered from the curse and condemnatory sentence of the law, from the severity and rigorous exactions of the law: But to refuse obedience to the law, under pretence of Christain liberty; to sin because we are not under the law, but under grace; is a turning the grace of God into wantonness, and to use our Christian liberty as an occasion to the flesh.

Two things are here intimated by the apostle;

1. That all men really are, and ought to be reputed servants to that master whose works they do, and whose commands they obey: Whom ye obey his servants ye are.

Learn thence, That we may infallibly know whose servants we are, and what master we serve, Christ or Satan, by examining and inquiring whose commands they are, which we execute and obey.

2. The apostle intimates, that every person or servant shall receive a reward suitable to the master he serves, and proportionable to the work he does. If Satan be our master, sin is our work, and death our wages; if we be the servants of God, obedience is our work, and eternal life will be our reward: There is a reward for the righteous, and wages for the workers of iniquity.

The devil's drudges shall have full pay, but no content; the wages of sin is death; there's pay, such as it is, woeful pay, a black penny.

God's servants, though they do not work for wages, yet they shall not work for nothing! Verily there is a reward for the righteous; a reward of mercy, not of merit; a reward of grace, not of debt:

And accordingly, the apostle says here, His servants ye are whom ye obey, whether of sin unto death, or of obedience unto righteousness.

But why doth he not say of obedience unto life, as well as of sin unto death? then the antithesis had been more plain and full.

Ans. Because though sin be the cause of death, yet obedience is not the cause of life, but only the way to it: Via ad regnum, non causa regnandi.

We must understand these words, as if the apostle blessed God, because they were once slaves to sin and Satan: but thanks God, that the time of that bondage was past and over; as if he had said, "God be thanked, that though formerly ye were the servants of sin, yet, since your conversion, you are become obedient to the precepts of Christianity, having obeyed from the heart, that form of doctrine, or (according to the original) being cast into the mould of that doctrine, which was delivered to you.

Learn hence, That to be turned from the service of sin, to the sincere obedience of the gospel, is a mercy that we can never be sufficiently sensibly of, and bless God for. God be thanked, that although ye were the servants of sin, ye are no longer so.

Learn, 2. That the doctrine of the gospel has a divine efficacy attending and accompanying it on the hearts of believers; it has a transforming power to change and fashion men's minds into the likeness of it, as the mould doth the metal that is cast into it: The doctrine of the gospel is the mould, and the heart is the metal, which, when melted and cast into the mould, receives its form and figure.

Oh happy they! who having all their days sat under dispensation of the gospel, are able at last to say, We are transformed and changed into the same image, from glory to glory, by the Spirit of the Lord.

Our apostle goes on to put the Romans in mind of their past state by nature, and of their present state by grace; they were once the servants of sin, but now free from sin, and made by Christ servants of righteousness: All believers are made free by Christ for service, not one free from serving; to be free to serve is infinitely better than to be free from service; such as are by Christ freed from sinful servitude, are best fitted for, and most obliged to spiritual service.

Learn hence, That such as are recovered from sin to God, should shew the reality of their change, by being as zealous in the ways of holiness, as before they were earnest in the ways of sin. Shall we not do as much for God as for sin and Satan! Is not he a better master, his work better service, and his wages a better reward?

Lord, shall we not with as much zeal and vigour serve thee, as ever we served our lusts, those imperious exactors of our time and strength? Oh, had we the faculties and powers of angels, yet would our service for thee fall infinitely short of our obligations to thee!

Observe, next, How the apostle doth not barely urge the necessity of serving Christ in our regenerate state, but does enforce the proportion which our service now ought to bear to the disservice formerly done in our carnal state: As ye have yielded your members servants to iniquity,; even so now yield your members servants to righteousness.

Observe lastly, The great dignation and gracious condescension of Christ, that he should accept those members of ours as instruments of his service, which have been employed in the devil's service.

"Oh blessed Jesus! wilt thou come into that vile heart of mine, which was once the seat of Satan, where he has ruled, and every unclean lust been harboured? Oh holy Spirit! shall that body be thy temple to dwell in now, which has been so often defiled with lust and vomit heretofore? Shall that tongue ever praise him in heaven, which has blasphemed him by oaths and horrid imprecations here on earth!"

One would have expected, that Christ should rather have said, "Vile wretch? Satan has had the use and service of thy body, and all its members, from thy childhood and youth, unto this day; thy will has been his throne, thy memory his storehouse, and all thy members his tools and instruments to sin against me; thou didst indeed dedicate all these to my service and glory in thy baptism, but thou hast employed all these in Satan's service for many years past: However, if now thou art willing to yield those very members unto righteousness and to holiness, which formerly were servants unto uncleanness, I will both accept them and reward thee for them."

That is, you were free de facto, not de jure; when you were sin's servants, you were void of righteousness, that had no part of your service then; therefore sin should not have on joy of your service now; as righteousness had no part of your service in your carnal state, so there is no reason why sin should have any service from you in your gracious state.

Learn, That such sinners as are now become servants to God, ought to be as free from sin, as before they were free from righteousness: It will evidently appear so, if we consider the great and good Master which we serve, the nature of our present work, the certainty and transcendency of our future reward, the obligations we lie under as creatures, as new creatures, by the law of creation, by the favour of redemption, by the promise and hopes of glorification; all this should engage us to the love and practice of universal holiness.

Here the apostle puts them in mind of the several mischiefs and inconveniences which did attend their former vicious course of life: namely, unprofitableness, What fruit had you? Dishonourableness, whereof ye are now ashamed? Perniciousness, The end of those things is death. Behold the complexion of sin's face in this glass, it being for the time past unprofitable, for the time present shameful, for the time to come deadly; Most men consult their profit, their honour, their pleasure, their safety; but sin disappoints us in them all.

Observe, 1. The unprofitableness of sin for time past; What fruit had ye then? Are ye anything the better for it? Verily, not at all; there is no solid benefit, no real profit to be got by sin; those sins which we think to be advantageous to us, when all accounts are cast up, will be found to be quite otherwise; all the gain of sin will turn to loss at last.

Observe, 2. The dishonourableness and disparagement which sin brings along with it as present, Whereof ye are now ashamed.

Learn thence, That sin is really matter of shame and blushing, rendering us odious to God, infamous to others, loathsome to ourselves; it is a dishonour to our natures, a reproach to our reason and understanding: it doth therefore debase and degrade us, because it pollutes and defiles us, and is a reproach which we voluntarily bring upon ourselves.

Observe, 3. The perniciousness of sin, or the fatal consequence of it. The end of those things is death, natural spiritual, and eternal: The latter is principally meant, which consists in lively apprehensions of the happiness invaluable which they have lost, and in a quick sense of the pains intolerable which they lie under, and this accompanied with despair of all future relief. Now, when misery and despair meet together, they make a man completley miserable.

Good God! make sinners, all sinners, thoroughly sensible of the manifest inconveniences of a wicked life; that it brings no present profit or advantage to them, that it will not bear reflection, but causeth shame; and that it is fatal in its event and issue!

Oh then, let no profit tempt us, no pleasure entice is, no power embolden us, no privacy encourage us, to enter into any sinful way, or adventure upon any wicked word: for what fruit can we expect to have of those things whereof we are now ashamed, the end of which things is death?

As the former verse represented to us the manifold inconveniences of a wicked life, so this verse acquaints us with the manifest advantages of a holy and religious course of life; and this, first, as to the present benefit and advantage of it, Ye have your fruit unto holiness:

Secondly, In respect of the future reward of it, And the end everlasting life.

Here observe, 1. The description which the apostle makes of the change from a state of sin to a state of holiness: Ye are made free from sin, and become the servants by God: intimating, that a state of sin is a state of servitude and slavery; and indeed it is the vilest and hardest slavery in the world, it being the slavery of the soul, which is the best and noblest part of ourselves; it is the subjection of our reason to our sensual appetities, and brutish passions which is as uncomely a sight as to see beggars ride on horseback, and princes walk on foot.

Farther, it is a voluntary slavery, the sinner chuseth his servitude, and willingly puts his neck under this yoke.

Again, the sinner makes himself a slave to his own servants, to those who were born to be subject to him, I mean his own appetites and passions, chusing rather a life of sense and to gratify his lusts, than to obey his reason.

Observe, 2. The present benefit of an holy and religious life: Ye have your fruit unto holiness.

What fruit?

Ans. Inward peace and contentment of mind at present, length of days, and health and prosperity in this world, solid joy and comfort at the hour of death, a good name, and reputation among men after death; and it drives a blessing upon our posterity which we leave behind us.

Observe, 3. The future reward and recompence of an holy life in the world to come: The end everlasting life: By which the apostle expresses both the happiness of our future state, and the way and means by which we are prepared and made meet to be partakers of it.

1. The happiness of our future state is expressed by the name of everlasting life, which imports both the excellency of this state, it is a state of life; and the eternity, or endless duration of it, it is a state of everlasting life.

2. The way partakers of this happiness, and that is, by the constant and sincere endeavours of a holy and good life: Holiness in this life is the certain way, yea, the only way to happiness in the life to come.

This appears from the will of God, who has connected the end and means together; from the justice of God, who will reward every man according to his work; from the indecency and unsuitableness of the contrary.

Without meetness and fitness for heaven, there could be no happiness in heaven; heaven would not be a paradise, but a purgatory; not a place of happiness, but of the greatest uneasiness to a wicked man; therefore let us have our present fruit unto holiness, that our end may be everlasting life.

The apostle having all along throughout this chapter exhorted us to die daily unto sin, and to live unto God, concludes with a motive drawn from the different rewards and punishments in another world; eternal death will be the punishment of sin and sinners, and eternal life the reward of holiness and holy persons.

Observe, 1. The punishment of sin and sinners; The wages of sin is death.

Where note, The offence committed, sin; the punishment inflicted, death; the justice and proportion between the sin and the punishment, it is a stipend, or wages a metaphor taken from soldiers, who at the end of their service receive their pay and stipend.

Learn hence, That death is the punishment of sin, though not the end of the worker.

Quest. What death is that which is the punishment of sin?

Ans. Both temporal and eternal: The former consists in the separation of the soul and body from the presence of God, and in an imprisonment with devils and damned to all eternity.

Quest. What sin is that which is punished with death?

Ans. Consider sin in its demerit and desert, and so death is the punishment of every sin; consider it in its issue and event, and so it is the punishment only of that sin which is aggravated with impenitency: All sins are venial with respect to the mercy of God, and the repentance of a sinner; but the wages of every sin that reigns in us, and is not forsaken by us, is eternal death.

Observe, 2. The reward promised to holiness, and insured to holy persons; The gift of God is eternal life.

Here note, The happiness of holy persons:

1. In the Lord or Master whom they serve, God or Christ Jesus.

2. Happy in the reward of their services, eternal life.

3. Happy in the manner of their reward,

it is a free gift, not wages; a metaphor taken from kings, who bestow upon such soldiers as have signalized themselves, over and above their stipend, coronets and laurels, as badges of their favour; unto which our apostle alludes, calling eternal life a donative, a freely dispensed favour, which may be considered in our eternal destination thereunto before all time, in our conversion and sanctification in time, which we may call the embryo of eternal life; and in our coronation and glorification, when at the end of time full possession of eternal life shall be given to us: In all which instances heaven appears to be a free gift, not procured by any merit of ours, but by the mediation of Christ our Lord; The gift of God is eternal life through Jesus Christ our Lord.