Romans6
New American Standard
1What shall we say then? Are we to continue in sin so that grace may increase?
2Far from it! How shall we who died to sin still live in it?
3Or do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death?
4Therefore we have been buried with Him through baptism into death, so that, just as Christ was raised from the dead through the glory of the Father, so we too may walk in newness of life.
5For if we have become united with Him in the likeness of His death, certainly we shall also be in the likeness of His resurrection,
6knowing this, that our old self was crucified with Him, in order that our body of sin might be done away with, so that we would no longer be slaves to sin;
7for the one who has died is freed from sin.
8Now if we have died with Christ, we believe that we shall also live with Him,
9knowing that Christ, having been raised from the dead, is never to die again; death no longer is master over Him.
10For the death that He died, He died to sin once for all time; but the life that He lives, He lives to God.
11So you too, consider yourselves to be dead to sin, but alive to God in Christ Jesus.
12Therefore sin is not to reign in your mortal body so that you obey its lusts,
13and do not go on presenting the parts of your body to sin as instruments of unrighteousness; but present yourselves to God as those who are alive from the dead, and your body’s parts as instruments of righteousness for God.
14For sin shall not be master over you, for you are not under the Law but under grace.
15What then? Are we to sin because we are not under the Law but under grace? Far from it!
16Do you not know that the one to whom you present yourselves as slaves for obedience, you are slaves of that same one whom you obey, either of sin resulting in death, or of obedience resulting in righteousness?
17But thanks be to God that though you were slaves of sin, you became obedient from the heart to that form of teaching to which you were entrusted,
18and after being freed from sin, you became slaves to righteousness.
19I am speaking in human terms because of the weakness of your flesh. For just as you presented the parts of your body as slaves to impurity and to lawlessness, resulting in further lawlessness, so now present your body’s parts as slaves to righteousness, resulting in sanctification.
20For when you were slaves of sin, you were free in relation to righteousness.
21Therefore what benefit were you then deriving from the things of which you are now ashamed? For the outcome of those things is death.
22But now having been freed from sin and enslaved to God, you derive your benefit, resulting in sanctification, and the outcome, eternal life.
23For the wages of sin is death, but the gracious gift of God is eternal life in Christ Jesus our Lord.
Study Guide
Public-domain commentary and original-language notes for Romans 6.
Chapter Summary
In this chapter: Believers must die to sin, and live to God. (1, 2). This is urged by their Christian baptism and union with Christ. (3–10). They are made alive to God. (11–15). And are freed from the dominion of sin. (16–20). The end of sin is death, and of holiness everlasting life. (21–23).
vv1-2
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.
vv3-10
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.
vv11-15
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?
Key Words
τίς (tís): an interrogative pronoun, who, which or what (in direct or indirect questions)
ἐρέω (eréō): an alternate for G2036 (ἔπω) in certain tenses; to utter, i.e. speak or say
οὖν (oûn): (adverbially) certainly, or (conjunctionally) accordingly
ἐπιμένω (epiménō): to stay over, i.e. remain (figuratively, persevere)
ἁμαρτία (hamartía): a sin (properly abstract)
ἵνα (hína): compare G3588 (ὁ)); in order that (denoting the purpose or the result)
χάρις (cháris): graciousness (as gratifying), of manner or act (abstract or concrete; literal, figurative or spiritual; especially the divine influence upon the heart, and its reflection in the life; including gratitude)
πλεονάζω (pleonázō): to do, make or be more, i.e. increase (transitively or intransitively); by extension, to superabound
πῶς (pōs): an interrogative particle of manner; in what way? (sometimes the question is indirect, how?); also as exclamation, how much!
ὅστις (hóstis): which some, i.e. any that; also (definite) which same
Cross References
Romans 6Direct parallel linking baptism to being buried and raised with Christ.
Supported by Matthew Poole, JFB
Explicitly connects Christ bearing our sins to our dying to sin.
Supported by JFB
Parallel regarding being baptized into Christ and putting Him on.
Supported by Matthew Poole
Parallel on being buried/risen with Christ and seeking things above.
Supported by JFB
Crucial parallel showing the believer crucified with Christ, yet living.
Supported by Matthew Henry, JFB
The direct verbal catalyst ('grace did much more abound') for the chapter's objection.
Supported by Matthew Poole, John Calvin, JFB
Arming oneself with the same mind; suffering in flesh ceases from sin.
Supported by Matthew Poole
Dead to the law to bring forth fruit unto God.
Supported by John Calvin
Practical outworking of crucifying the flesh with its affections.
Supported by Matthew Henry
Parallels Christ's dying 'once' to put away sin.
Supported by Matthew Henry
Parallel stating He died for all so they should live for Him.
Supported by John Calvin
Jesus teaches that whoever commits sin is a slave of sin.
Supported by Matthew Poole, JFB
A faithful saying: if we die with him, we live with him.
Supported by Matthew Henry
Presenting our bodies as living sacrifices, parallel to yielding members.
Supported by Matthew Henry
Re-evaluates the core rhetorical question under the rubric of grace.
Supported by Matthew Henry, Matthew Poole
Contrasts the motions of sin producing fruit unto death with holiness.
Supported by Matthew Henry