SCRIPTURE: Romans 6

6:2 May it never be: Paul has just finished the point that as sin reigns in death; now he makes the point that grace reigns in righteousness (Romans 5:1). Here the question is answered: can grace abound in the "sinning believer?"

Certainly not!

The very point is that grace is enablement to reign over sin. Grace and sin are in antithesis and cannot co-exist in the same life any more than light and darkness can occupy the same space.

6:3 have been baptized into Christ…into His death: Better: were baptized…. Positively, we were baptized into Christ by the Holy Spirit baptism; (1 Corinthians 12:13); (Luke 3:16); (Acts 15:8-9) 4 Ps 51:5. Note in v. 6, David cried: un-sin (purge) me.

Negatively, we were baptized into His death; hence, the baptism into Christ, and into His death shows our life in Christ and our death in Adam. Thus, the believer, free from sin, is restored to fellowship with a holy God. This is restoration from the Adamic Fall to life in Christ.

THEOLOGICAL NOTE: Baptism by Water or the Holy Spirit?

Baptism is a non-modal term in which meaning cannot be precisely determined apart from context; baptism cannot thus stand-alone. Baptism may be ritual, in water (Acts 8:35-38); or as with Jesus, His death was referred to as a baptism (Mark 10:38), and as sanctification, a setting apart unto sacrificial death (John 17:19; 10:17-18); believers who receive the Holy Spirit are said to be baptized by Him (Acts 1:5; 11:16; Romans 6:3-6; 1 Corinthians 12:13; Galatians 3:27).

Note here that various terms are used in Scripture for the baptism of the Holy Spirit.

The promise to the Apostles was: "you will be baptized by the Holy Spirit" (Acts 1:5).

The fulfillment of the promise was: "they were all filled by the Holy Spirit" (Acts 2:4).

Thus, it is clear in Scripture that baptism has numerous synonymous terms–death, sanctification, baptized, filled, baptized into Christ Jesus, etc., as in Romans 6.

Here baptized into Christ Jesus and baptized into His death are the work of the Holy Spirit, not water. This baptism is that newness (kainoteti) of life that never existed under the Law, neither does it exist under the punishment of legal atonement. This new life is in Christ on the ground of the shed blood.

In this dispensation of grace, mankind is restored from the image of Adam in which he was born to the image of God–righteousness, holiness, and true knowledge–by the baptismal power of the Holy Spirit.

So, this restoration is spiritual/moral and is accompanied by the mind of Christ or right thinking, objective thinking in line with truth.

Thus, Christ is the end of the Law for righteousness (Romans 10:4; Hebrews 10:4, 10); accordingly, He is the end of all sin for those who are baptized into Him; for this is a baptism into His death, an induction into Jesus Christ, a walk in newness of life.

6:4 in newness of life: This newness of life is new in the sense that it never existed before, among Adam’s fallen race, but now exists in both newness of the soul and a daily walk to those in Christ.

WORD STUDIES:

Newness translates kainoteti, only here and Romans 7:6.

This newness marks the difference between the OT and NT, between those in Adam and those in Christ. Newness then is the result of restoration from the Fall by the power of the Holy Spirit.

See note on v.6; cf. Ezek 11:19; 18:31; 36:26; Galatians 6:15; Eph 4:24; Col 3:9-10; also Gen 1: 26-27 with 2:17 and 5:3.

6:5 united with…in the likeness: The two sides of this union are His death and resurrection; we share in both if we are in Him.

The descriptive language of this section clearly shows that the old life in Adam has been put to an end by baptism into death, buried, crucified, etc.

6:6 our old self was crucified:

No!

The old man is the carnal, Adamic, or sin nature with which we were born.4 He was put to death by crucifixion: was crucified, past tense. Crucifixion took place when we were baptized into Christ Jesus.

The body of sin: This phrase has the same value in meaning as the old man or carnality.

So the body of sin in Adam is done away (katargethe, destroyed). This spiritual death in Adam ( Genesis 2:17). was done away by crucifixion.

May be destroyed: The purpose of the crucifixion is stated: that the body of sin may be destroyed, done away with, abolished, wiped out. The old man can only be destroyed; he cannot be suppressed.

He is at enmity with God.

So, the new man that is subject to God, and the old man that cannot be subject to God, cannot exist together in the same life; one or the other must go.

WORD STUDIES: Sin Removed in the Here and Now

In Colossians 2:11 a similar concept is expressed: the putting off of the body of the sins, and 3:9 having put off the old man.

Now, the point is this: Paul invented the term putting off to express in the strongest possible terms the utter thoroughness of the riddance of the body of the sins or the old man.

The term used, apekdusis, did not exist in the whole range of Greek literature until Paul coined it to express this miracle of restoration from the Fall by the blood of Christ.

The preposition, apo, was prefixed, denoting separateness; another, ek, denoting outness.

Thus Paul breaks the boundaries of thought and thinks what cannot be thought apart from our redemption.

Since the sin nature is only dealt with in terms of destruction, the Scriptures never use any term that implies or states suppression.

There are a number of terms that could be so used: hold down (katechonton; Romans 1:18); were holding (sunechontes; Luke 22:63); bound (edesen; Mark 6:17); withstand (kolusai Acts 11:17).

Significantly none of these terms, or any other, is ever used in the NT for the suppression of sin or sin nature.

6:7 he who has died: Death constitutes a release from all claims and activities with respect to that to which one died. In this context death is with respect to sin.

Freed from sin: From translates apo, a preposition denoting separation from; thus, the nature of sin to righteousness is spatial–from. Accordingly, the issue is moral in which sin is removed, not legal or forensic declaration, dropping the charges: condemnation, penalty, etc., but sin continues more or less.

Better: has been made righteous (dedikaiontai).

This is not a forensic or judicial justification in which the penalties are dropped but sin continues, as under the Law; it is a regenerative act of the Holy Spirit in which one is actually made righteous and sin is done away by:

(1) death to Law/husband (Romans 7:1-4; 6:14b-16); (2) the old man–sin nature–was crucified (v. 6); died (v.2); destroyed.

Note that all these verbs express certain finality to the sin issue with respect to the in Christ life.

6:8 we shall…live with Him: Living with Him is conditioned on whether we died to sin or not–if we died. There is no sin, no death, and no corpse in Christ.

6:10 He died to sin: This translation must either read for sin or as a dative of respect, with respect to sin. The implications of to sin are altogether inappropriate to the Atonement in Christ.

To sin implies a death much as we die to sin–a wrong implication. See Focus in chapter 1.

Wrong. Christ’s relation to sin is so singularly other than that of the fallen race that He cannot be said to die to sin in any sense whatsoever.

In His other than we role, as Priest and Sacrifice, He died with respect to sin; so a dative of respect in which the dative case limits the relation of His death to sin as: concerning, in relation to, with respect to, in reference to; thus He died.

Once for all: That Christ’s death was once for all shows transcendent superiority over the Levitical animal.

His death was once, to be no more because efficacious to remove sin in the here and now.

(Hebrews 10:18) affirms: "there is no longer any offering for sin."

In vv. 4, 11, it is noted that the Levitical sacrifices could not remove sins; hence, the need for perpetual offerings and a perpetual stream of blood that never could remove sins.

So, continuous offerings must give way to the once-for-all Offering.

6:11 consider yourselves to be dead: consider yourselves translates humeis logizesthe, an emphatic imperative construction.

We note here several things with respect to consider or reckon:

(1) dead and alive are direct objects of the verb consider–dead to sin, alive to God. The force of consider or to reckon is equally factual as to both objects–death and alive. So, the force of facts applies equally to both objects.

(2) We are as really dead to sin in the here and now as we are alive to God; neither concept is a positional fiction nor an as if;

See my discussion on this matter at Romans 4. both are facts of the here and now.

(3) Both Calvinist and Reformation thinkers affirm that the relationship of the believer to Christ is considered or imputed (logizomai), and that the believer is not in fact dead to sin; and although not actually made righteous that one is reckoned to be in Christ.

(4) There is no sin in Christ–His Person or His body, the Church.

6:12 Therefore: On the ground of the fact that:

(1) we died (past tense) to sin (v. 8);

(2) Christ died once for all (v. 10) in atoning death with respect to sin; and so, as dying for sin ceased with the perfect Sacrifice, so the efficacy of the Sacrifice to produce freedom from sin;

(3) on the basis of these facts, we now consider or reckon that we are both in a state of death to sin, and alive to God (v. 11); finally: Therefore do not let sin reign….Romans 8:8, etc.

Note, the exact construction, ou dunatai, occurs 27 times in the GK NT, 4 of which are in Paul’s writings–1 Corinthians 2:14; 12:21; 15:50; 2 Timothy 2:3.

THEOLOGICAL NOTE: Sin and Righteousness in Antithesis

(1 John 3:9) states "Everyone having been born out of God does not go on sinning because His seed remains in Him; and ability to sin does not continue (ou dunatai)…."

Birth out of God is regenerative change.

As in Eden, fellowship with God and sin does not continue (ou dunatai).

Sin is apart from God and birth out of God is apart from sin.

The two states do not continue or exist in the same life at the same time, as claimed by Calvinists and all forms of the "sinning Christian."

For examples of the usage of ou dunatai see (Luke 14:26-27); (John 14:17); (Romans 8:8), etc.

Note, the exact construction, ou dunatai, occurs 27 times in the GK NT, 4 of which are in Paul’s writings–(1 Corinthians 2:14; 12:21; 15:50; (2 Timothy 2:3).

6:13 Present yourselves to God: Now that you ARE dead to sin and alive to God….

6:14 Since we died (v. 8), we consider (v. 11), etc.; the next for shows a clear severance from the Law and its legal justification and the enablement of grace to live in the victorious provisions of the once-for-all Sacrifice, no more sacrifices, no more inability to live above sin now. Sin shall not be master: Better: sin will not lord it over you. This is not a statement of promise, but speaks of the believer’s victory over sin throughout the "gospel day."

Not under law but under grace: The Law never did condone sin, but was never able to deliver from it; under grace, however, sin’s reign has come to an end because of the once-for-all Sacrifice.

Would to God that Calvinists and all defenders of the "sinning Christian" would forsake the error that the Saviour and sin co-lord over the "sinning believer."

6:15-19: Since the Saviour is not in any co-lord relationship with sin whatsoever, we are either sinners or believers–under the lordship of sin or the Saviour. It is not possible to be saved in/from sin, from/in sin, or in sin as claimed by the Calvinist. We are either saved from sin as the Scriptures teach, or we are hell bound.

6:17 you were You were translates ete, an imperfect tense, indicative mood, expressing continuous action in past time–you used to be. Slaves of sin: No!

You used to be slaves of sin, with the clear understanding that they are not now.

6:18 freed from sin: A clear statement on the sin issue–freed from it.

You became slaves of righteousness: Wrong. The translation: You were made servants.

You were made servants translates edoulothete, an aorist passive verb, and cannot be translated as an active, you became…, as is done here.

The active sense circumvents the idea of being made righteous. with respect to righteousness correctly expresses the thought of the Apostle. Regenerative change is the idea in mind.

6:19 now: Now, in this time, in this life. Slaves to righteousness: Better: slaves with respect to righteousness.

Resulting in sanctification: This sanctification is not a mere setting apart or consecration.

In v. 18 they were freed from sin; accordingly, they are in holiness/sanctification as a state of being.

In the following Theological Note it is clear that sanctification is for the Church in the here and now.

THEOLOGICAL NOTE: Made Holy Now or After Death?

A Past Tense Experience Now

(1) In Hebrews 10:29b, Sanctified translates hegiasthe, an aorist tense, passive voice, indicative mood construction, thus sanctification had occurred and the ones sanctified were acted upon by the Holy Spirit in this life, completed action.

A Potential Experience Now

(2) But in 1Thessalonians sanctify is an aorist tense, optative mood construction.

This means that their sanctification is viewed as potential and conditional (optative mood), and when it happens, conditioned on obedience, it will be completed action (aorist tense).

Note that the Thessalonians are believers (1Thessalonians 1:3, 6-8). In 3:10, Paul wishes to "thoroughly adjust the shortcomings of your faith."

In 5:23, he desires that they be sanctified wholly or completely.

Wholly translates holoteleis, which is made up of holos–whole, entire, complete–and telos–end, termination, conclusion, last part–hence, entire sanctification!

So, Paul brings two words into one, neither of which was wanting in the expression of entirety or conclusion, to emphatically express the experience of entire sanctification in the here and now.

Potential/Promised…Indicative/Fulfilled Experience

(3) We note that Saul’s baptism by the Holy Spirit was promised in a potential mood and fulfilled in the indicative:

Verse 17 states the promise to see again and to be filled by the Holy Spirit in a potential mood—the subjunctive; though potential, both the healing and baptism occurred in this life. Verse 18 states the fulfillment of both in the past tense or aorist tense, and the indicative mood of reality—thus, he saw again, and arose baptized (by the Holy Spirit [understood by context])

Saul’s baptism is a work of the Holy Spirit. Note that it was promised that he would be filled by the Holy Spirit in verse 17.

That work is fulfilled as a baptism in verse 18.

Holiness in the Day of Salvation–Now or Never

(4) It is further noted that Reformation and Calvinistic advocates have subverted both the only time in which to be sanctified wholly, and the urgent necessity of it in this life.

They claim that it is an afterlife experience; thus, they deny the moral necessity, and the only time during which the need may be met.

They deny that this is the only day of salvation!

They claim that the great beyond awaits them, at which they fancy that they shall be finally sanctified wholly!

But there awaits no one the completion of sanctification beyond the grave!

The verb hagiazõ (to sanctify or to make holy) does not occur even once in the Greek New Testament in the future tense.

This fact deals a deadly blow to the false doctrine that complete sanctification or holiness awaits the believer on the other side of the grave.

Furthermore, it should not pass our notice that the language is not without a future construction for hagiazõ (hagiasõ, future tense).

So, the future construction exists, but there is no sanctification beyond this life.

Thus, we have a future construction, but no Biblical future experience beyond the grave! Clearly, there is no salvation or sanctification after death.

So, Holiness Conditional, Not Eschatological

We here note the occurrence of hagiazõ in several potential moods:

In John 17:17 we have hagiason, an imperative of entreaty—You sanctify.

In Ephesians 5:26, we have hagiasê, an aorist subjunctive—He might sanctify.

In 1 Thessalonians 5:23, we have hagiasai, an aorist optative—may He sanctify.

In Hebrews 13:12, we have hagiasê again, an aorist subjunctive—He might sanctify.

6:20 when you were slaves of sin: Better: used to be,Same word, ete; see fn. #12. But not anymore.

You were free…to righteousness:

Better: you used to be (ete) free with respect to righteousness. Note the two freedoms:

(1) In v. 18 freed from sin;

(2) here free with respect to righteousness, and again in v. 22 freed from sin. One state of freedom excludes the other; sin and righteousness are mutually exclusive moral states and cannot be brought together in the same life as attempted in Calvinistic and Reformation circles.

6:22 having been freed…and enslaved:

Both having been freed and enslaved are aorist passive participles, showing past action. For discussion on this construction showing completed action in the past, see fn. 1, chapter 5.

The freedom is from sin; the enslavement is to God. These are powerful concepts showing the new way of life–from sin, to God. Resulting in sanctification: And so, holiness as a way of life.

6:23 Wages…gift: The wages of sin and the gift of God contrast two different results in the outcome of living. Sin, as in Eden, always brings death and separation from God.

Since the apostasy of the post-apostolic church, sadly millions have vigorously promoted this departure from the faith, i.e., Calvinists and Reformation thinkers, etc.

The free gift…eternal life: The gift of eternal life is handled among those advocating the "sinning Christian" as a gift that God gives unconditionally, and can never be forfeited even by sin.

But this is off premise logic: It MUST be understood that the gift of eternal life, though eternal, in not extraneous to the God Who gave, i.e., eternal life does not come from the outside of God, as a gift given and we walk away with it, with no conditions, never to be forfeited.

Eternal life is participation in the Divine nature, and maintained by abiding in Christ, and so, secured as the vine in the branch.

And the hostile element of sin is neither in the Vine nor the branch. See Theological Note at 5:21.