Romans 6 · Robertson's Word Pictures
1What shall we say then? (t oun eroumen?). "A debater's phrase" (Morison). Yes, and an echo of the rabbinical method of question and answer, but also an expression of exultant victory of grace versus sin. But Paul sees the possible perversion of this glorious grace.
Shall we continue in sin? (epimenomen te amartiai?). Present active deliberative subjunctive of epimeno, old verb to tarry as in Ephesus (1Co 16:8 ) with locative case. The practice of sin as a habit (present tense) is here raised.
That grace may abound (ina e charis pteonase). Final clause with ingressive aorist subjunctive, to set free the superfluity of grace alluded to like putting money in circulation. Horrible thought (me genoito) and yet Paul faced it. There are occasionally so-called pietists who actually think that God's pardon gives them liberty to sin without penalty (cf. the sale of indulgences that stirred Martin Luther).
2Died to sin (apethanomen te amartia). Second aorist active of apothnesko and the dative case. When we surrendered to Christ and took him as Lord and Saviour. Qualitative relative (oitines, we the very ones who).
How (pos). Rhetorical question.
3Were baptized into Christ (ebaptisthemen eis Christon). First aorist passive indicative of baptizo. Better, "were baptized unto Christ or in Christ." The translation "into" makes Paul say that the union with Christ was brought to pass by means of baptism, which is not his idea, for Paul was not a sacramentarian. Eis is at bottom the same word as en. Baptism is the public proclamation of one's inward spiritual relation to Christ attained before the baptism. See on Ga 3:27 where it is like putting on an outward garment or uniform.
Into his death (eis ton thanaton autou). So here "unto his death," "in relation to his death," which relation Paul proceeds to explain by the symbolism of the ordinance.
4We were buried therefore with him by means of baptism unto death (sunetaphemen oun auto dia tou baptismatos eis ton thanaton). Second aorist passive indicative of sunthapto, old verb to bury together with, in N.T. only here and Col 2:12 . With associative instrumental case (auto) and "by means of baptism unto death" as in verse 3.
In newness of life (en kainotet zoes). The picture in baptism points two ways, backwards to Christ's death and burial and to our death to sin (verse 1), forwards to Christ's resurrection from the dead and to our new life pledged by the coming out of the watery grave to walk on the other side of the baptismal grave (F. B. Meyer). There is the further picture of our own resurrection from the grave. It is a tragedy that Paul's majestic picture here has been so blurred by controversy that some refuse to see it. It should be said also that a symbol is not the reality, but the picture of the reality.
5For if we have become united with him by the likeness of his death (e gar sumphuto gegonamen to omoiomat tou thanatou autou). Condition of the first class, assumed to be true. Sumphuto is old verbal adjective from sumphuo, to grow together. Baptism as a picture of death and burial symbolizes our likeness to Christ in his death.
We shall be also united in the likeness of his resurrection (alla ka tes anastaseos esometha). The conclusion to the previous condition introduced by alla ka as often and to omoiomat (in the likeness) must be understood before tes anastaseos (of his resurrection). Baptism is a picture of the past and of the present and a prophecy of the future, the matchless preacher of the new life in Christ.
6Our old man (o palaios emon anthropos). Only in Paul (here, Col 3:9; Eph 4:22 ).
Was crucified with him (sunestaurothe). See on Ga 2:19 for this boldly picturesque word. This took place not at baptism, but only pictured there. It took place when "we died to sin" (verse 1).
The body of sin (to soma tes amartias). "The body of which sin has taken possession" (Sanday and Headlam), the body marked by sin.
That so we should no longer be in bondage to sin (tou meket douleuein emas te amartia). Purpose clause with tou and the present active infinitive of douleuo, continue serving sin (as slaves). Adds "slavery" to living in sin (verse 2).
7Is justified (dedikaiota). Perfect passive indicative of dikaioo, stands justified, set free from, adding this great word to death and life of verses 1,2 .
8With Christ (sun Christo). As pictured by baptism, the crucifixion with Christ of verse 6.
9Dieth no more (ouket apothneske). "Christ's particular death occurs but once" (Shedd). See Heb 10:10 . A complete refutation of the "sacrificial" character of the "mass."
10The death that he died (o apethanen). Neuter relative, cognative accusative with apethanen.
Once (ephapax). Once and once only (Heb 9:26f. ), not pote (once upon a time).
The life that he liveth (o ze). Cognate accusative of the relative.
11Reckon ye also yourselves (ka umeis logizesthe). Direct middle imperative of logizoma and complete proof that Paul does not mean that baptism makes one dead to sin and alive to God. That is a spiritual operation "in Christ Jesus" and only pictured by baptism. This is a plea to live up to the ideal of the baptized life.
12Reign (basileueto). Present active imperative, "let not sin continue to reign" as it did once ( 5:12).
Mortal (thneto). Verbal adjective from thnesko, subject to death. The reign of sin is over with you. Self-indulgence is inconsistent with trust in the vicarious atonement.
That ye should obey (eis to upakouein). With a view to obeying.
13Neither present (mede paristanete). Present active imperative in prohibition of paristano, late form of paristem, to place beside. Stop presenting your members or do not have the habit of doing so, "do not go on putting your members to sin as weapons of unrighteousness."
Instruments (opla). Old word for tools of any kind for shop or war (Joh 18:3; 2Co 6:7; 10:4; Ro 13:12 ). Possibly here figure of two armies arrayed against each other (Ga 5:16-24 ), and see opla dikaiosunes below. The two sets of opla clash.
But present yourselves unto God (alla parastesate eautous to theo). First aorist active imperative of paristem, same verb, but different tense, do it now and completely. Our "members" (mele) should be at the call of God "as alive from the dead."
14Shall not have dominion (ou kurieuse). Future active indicative of kurieuo, old verb from kurios, "shall not lord it over you," even if not yet wholly dead. Cf. 2Co 1:24 .
15What then? (t oun?). Another turn in the argument about the excess of grace.
Shall we sin? (amartesomen?). First aorist active deliberative subjunctive of amartano. "Shall we commit sin" (occasional acts of sin as opposed to the life of sin as raised by epimenomen te amartia in verse 1)?
Because (ot). The same reason as in verse 1 and taken up from the very words in verse 14. Surely, the objector says, we may take a night off now and then and sin a little bit "since we are under grace."
16His servants ye are whom ye obey (doulo este o upakouete). Bondservants, slaves of the one whom ye obey, whatever one's profession may be, traitors, spies sometimes they are called. As Paul used the figure to illustrate death to sin and resurrection to new life in Christ and not in sin, so now he uses slavery against the idea of occasional lapses into sin. Loyalty to Christ will not permit occasional crossing over to the other side to Satan's line.
17Whereas ye were (ete). Imperfect but no "whereas" in the Greek. Paul is not grateful that they were once slaves of sin, but only that, though they once were, they turned from that state.
To that form of doctrine whereunto ye were delivered (eis on paredothete tupon didaches). Incorporation of the antecedent (tupon didaches) into the relative clause: "to which form of doctrine ye were delivered." See on 5:14 for tupon. It is hardly proper to take "form" here to refer to Paul's gospel ( 2:16), possibly an allusion to the symbolism of baptism which was the outward sign of the separation.
18Ye became servants of righteousness (edoulothete te dikaiosune). First aorist passive indicative of douloo, to enslave. "Ye were made slaves to righteousness." You have simply changed masters, no longer slaves of sin (set free from that tyrant), but ye are slaves of righteousness. There is no middle ground, no "no man's land" in this war.
19I speak after the manner of men (anthropinon lego). "I speak a human word." He begs pardon for using "slaving" in connection with righteousness. But it is a good word, especially for our times when self-assertiveness and personal liberty bulk so large in modern speech. See 3:5; Ga 3:15 where he uses kata anthropon.
Because of the infirmity of your flesh (dia ten astheneian tes sarkos umon). Because of defective spiritual insight largely due to moral defects also.
Servants to uncleanness (doula te akatharsia). Neuter plural form of doulos to agree with mele (members). Patently true in sexual sins, in drunkenness, and all fleshly sins, absolutely slaves like narcotic fiends.
So now (outos nun). Now that you are born again in Christ. Paul uses twice again the same verb paristem, to present (parestesate, parastesate).
Servants to righteousness (doula te dikaiosune). Repeats the idea of verse 18.
Unto sanctification (eis agiasmon). This the goal, the blessed consummation that demands and deserves the new slavery without occasional lapses or sprees (verse 15). This late word appears only in LXX, N.T., and ecclesiastical writers so far. See on 1Th 4:3; 1Co 1:30 . Paul includes sanctification in his conception of the God-kind ( 1:17) of righteousness (both justification, 1:18-5:21 and sanctification, chapters 6-8). It is a life process of consecration, not an instantaneous act. Paul shows that we ought to be sanctified ( 6:1-7:6) and illustrates the obligation by death ( 6:1-14), by slavery ( 6:15-23), and by marriage ( 7:1-6).
20Free in regard of righteousness (eleuthero te dikaiosune). Ye wore no collar of righteousness, but freely did as ye pleased. They were "free." Note dative case, personal relation, of dikaiosune.
21What fruit then had ye at that time? (tina oun karpon eichete tote?). Imperfect active, used to have. A pertinent question. Ashes in their hands now. They are ashamed now of the memory of them. The end of them is death.
22Ye have your fruit unto sanctification (echete ton karpon umon eis agiasmon). Freedom from sin and slavery to God bring permanent fruit that leads to sanctification.
And the end eternal life (to de telos zoen aionion). Note accusative case zoen aionion, object of echete (ye have), though thanatos in contrast above is nominative.
23Wages (opsonia). Late Greek for wages of soldier, here of sin. See on Lu 3:14; 1Co 9:7; 2Co 11:8 . Sin pays its wages in full with no cut. But eternal life is God's gift (charisma), not wages. Both thanatos and zoen are
eternal (aionion).
Romans 7