WHAT SHALL WE SAY THEN?>>to the previous conclusions in the former chapter regarding the comparative/contrast between Adam and Jesus Christ.
SHALL WE CONTINUE IN SIN THAT GRACE MAY ABOUND?>>the phrase 'continue in sin' refers to the habitual practice of sin (ATR), which is a response sometimes made to the doctrine of grace by those having pleasure in sin and have not the grace of God ruling in their heart. To such, the concept of grace reigning regardless of sin appears to be a motive or license to continue in sin. This then is the response and attitude that Paul meets in his following argument.
OBSERVE: some have a doctrinal knowledge of grace, and allow it's suitability to their case...but want little to do with holiness (separateness). Others...have put off the worse sort of outward moral sins, but have become satisfied therewith, comparing themselves with the openly wicked and feeling smug and "righteous" that they are living so much better than they. Many, "comfort" themselves with the thought that they are not sinners as others...when all the while they have no genuine love for holiness and purity of life.
[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). ATR]
GOD FORBID!>>>that such a course should be followed or in any way be attributed to the "reign of Grace".
HOW SHALL WE...DEAD TO SIN..LIVE ANY LONGER THEREIN>>> which plainly shows that, not only is licentiousness incompatible with the reign of grace, but impossible with it. The reason being, that he in whom grace reigns, is thereby "dead to sin". As the man dead in sin (Ep.2:1,2) is immersed in his sins and transgressions and thereby separated from God, so, he that is dead to sin is immersed in Christ and thereby separated from sin. Though sin dwells in him, he does not dwell in sin.
This does not mean that he no longer sins, for sin is not ended in the flesh till corporal death. However, he does not continue in sin "licentiously"...OR, should he attempt to continue, he cannot to the extent that he has pleasure in it as before; he now experiences guilt, a sense of condemnation and fear. The 'practice' of sin is not habitual behavior but an aberration.
KNOW YE NOT..>>These words imply that there is prior knowledge of certain facts we have, or should have; which would give understanding and significance to the phrase "dead to sin".
THAT SO MANY OF US AS WERE BAPTISED INTO JESUS CHRIST>>>this phrase contains the kernel of truth which validates his argument that we are "dead to sin". This does not refer to 'water baptism'.
The problem of grasping the truth in this statement involves two obstacles: (1). understanding his usage of the word baptize, (2). discovering where is he extracting or drawing this concept (baptised into Jesus Christ), for he speaks of it as though we are familiar with it, saying, "Know ye not?"
(1). Essentially, the word "baptise" signifies the same as do the words "dip" and "immerse". However, our usage of this word is so frequently associated with water that we automatically think of "water baptism" when the word is used. A broader view of the word is needed. For example, (a).A person may be "immersed" in a book or in his work. (b). A person may be immersed in their grief and sorrow. (c) A piece of cloth may be immersed in dye.
As these variant uses of the word indicate, we are under no necesity to insist that "water baptism" is intended simply because the word "baptised" is used. The context must determine its usage in questionable cases. New Testament examples where the Greek word is translated other than "baptize" illustrate this clearly, i.e., Mk.7:8 and Heb. 9:10.
Moreover, water baptism is itself a "type", and therefore symbolic of a greater reality; the death, burial, and resurrection of Jesus Christ. Due regard for these considerations will bring us a step closer to an understanding of the present verse.
(2).Where is Paul extracting this concept of being "baptised INTO Jesus Christ"? As stated before, these words suggest that there is knowledge we have, OR should have, that would open the sense of the phrase. I believe the concept has been set forth in the previous chapter.
Briefly, in ch. 5 Paul sets forth two relationships:
(1). our standing in Adam: he being the Head of the human family, and
(2). our standing in Jesus Christ, he being Head of the family of God.
We are "immersed" in Adam, being in him seminally; an illustration of this is in Hebrews 7:9-10 of Levi paying tithes in Abraham. On the other hand, we are "immersed" electively in Jesus Christ, this union being according to the "election of grace" and therefore spiritual or covenantal. (don't let my choice of terminology detract your mind from the reality of the respective relationships; reject my terminology, if you please, Not the concepts)
For simplicity, our union in Adam may be more easily understood as 'paternal'; and our union in Christ as 'elective' according to the 'covenant of grace'. Regardless of the terminology both unions are real.
Returning to the phrase"BAPTISED INTO JESUS CHRIST", which intends being UNITED to him by virtue of our relationship with him, i.e., the covenant union between Christ and those who were unconditionally elected in him by the Father (Ep. 1:4; 1 Peter 1:2).
OBSERVE, that the emphasis of the word "baptise" in this text is not the act, but the union. The union is illustrated by the above example of the dye being united with the cloth: Not the act of dipping the cloth.
WERE BAPTISED INTO HIS DEATH>>by virtue of our covenant union in Jesus Christ, whatever occurred to him also occurred to us. This is correlated to the contrasting comparison made in ch. five, vv.12, and our standing in Adam: "for that all (in whom, marg.) have sinned." ...and we add, "in whom we also died."
Similarly, by virtue of our union with Christ, we were corporately immersed into his death; when he died we died with him.
This is not refering to 'water baptism'.
Two keywords upcoming: in verse 4 buried; in verse 5 planted.
These two words denote a similar activity...yet quite different with respect to purpose and intent: Burial speaks of the ending of life, death, inactivity. Planting speaks of expectation, growth, fruit bearing. The change of allegory is suitable to the description which follows of the 'old man' and the 'new man'.
THEREFORE>>on account of, or, on the basis of the fore-going argument for being united with Christ.
WE ARE BURIED WITH HIM BAPTISM INTO DEATH>> a continuation of the union...not ended with Christ's death, but a continuance into his death with him by burial.
OBSERVE: would we but reckon ourselves "dead and buried" with Christ, we would find an end of the "powerful" workings of sin in our members. Rather, we would "lie" peacful and quiet beneath the ragings of sin, and thus quietly wait for the energizing of the Holy Spirit enableing us to rise and "walk in newness of life"....see what follows.
THAT>>for the purpose that,
LIKE AS CHRIST WAS RAISED UP FROM THE DEAD BY THE GLORY OF THE FATHER>>the picture portrayed here of Christ having died to sin, resting peacfully and passively buried, then being raised from the dead by the manifested splendor and magnificent display of the Father's glorious power.
EVEN SO>>>in the same way, that is, by God's power...not our own,
WE SHOULD WALK IN NEWNESS OF LIFE. This "newness" is in contrast to "the old way", "old man", and "old manner of behavior"...considering/reckoning ourselves dead to sin, buried with Christ, (an end of habitual sinful behavior) and therefore inactive to any involvment with sin, and now empowered and energized only by the glory of God to walk in newness of life.
KEYWORD: PLANTED
FOR IF>> This connects with the last clause of verse 4; particuliarly the thought that "we also should walk in newness of life." In this and the following verses, the activity of this "new life" is enlarged and developed upon.
OBSERVE: Some students have detected a change or transition in Paul's presentation at this point. Two descriptions of this transition have been, (1). his instruction goes from the eternal to the timely phase, and, (2). his instruction goes from the doctrinal to the practical phase.
I suggest a third description, which in part includes both of the former. (3). his instruction makes application of the believer's union with Christ to the believer's progressive growth in experience. Doctrine must not be divorced from experiential implementation, neither must experience be disassociated from doctrine. The believer's experience reaches a profound pivotal point as he moves from mere abstract knowledge of truth to a vital experience and profession of truth. He moves from "doctrinal" knowledge to "experimental" knowledge of Union with Christ. This is not to say that doctrinal knowledge is a prerequisite to a valid spiritual experience; however, doctrinal knowledge aids us to understand and rightly interpret personal experience. By knowledge we learn to identify with Christ and to say with Paul, "I am crucified with Christ, nevertheless I live, yet not I, but Christ liveth in me."
The word "if" in this verse does not denote uncertainty about our union. It is used as a form of argument which defines and qualifies the starting point of the "reasoning"process in the argument. Rather than cast uncertainty on the proposition, it rather argues it's certainty to be completed in a specified way. Much like the "if >> then" statement of computer programing...the "if" qualifies (or defines) the point of originating action. Based on the "if" statement, the "then" statement defines the result or conclusion.
[ATR (in New Testament Word Pictures) describes this as a "first class condition assumed to be true." (not introducing doubt or supposition)]
IF WE HAVE BEEN PLANTED TOGETHER>>> the "key" word here is "planted". In the former verse he used the word "buried". The idea of burial is 'to put away, alone, and out of sight.' It speaks of loss and decay. On the other hand, "planting" speaks of hope and anticipation of new life and growth. Paul's change of terminology is purposeful and intentional as he proceeds into the practical application of this central truth of our Union with Christ. With God, both burial and planting were in view with the death of His Son; so also, both ought to be in our view.
IN THE LIKENESS OF HIS DEATH,>>>our conformity to his death. He died to his former state and his earthly relationships,i.e., "though we have known Christ after the flesh, yet henceforth know we him no more." 2 Co. 5:16 Our similarity in experience, involves the realization of our "inward man" being dead to sin and former state and now having new priorities. There is a 'likeness' as we voluntarily and submissively bow to God's will in obedience and self-sacrifice.
WE SHALL BE ALSO IN THE LIKENESS OF HIS RESURRECTION>>>a future conformity, experienced in part now as we "walk in newness of life" seeking those things above -- energized by the Holy Spirit; our conformity will in full later when our bodies will be changed and glorified in the resurrection and fashioned like his.
KNOWING THIS>> as a principle laid down and established as suitable to proceed upon both doctrinally and in practice.
OUR OLD MAN IS CRUCIFIED WITH HIM>>Union with Christ still being considered. The Adam man, old nature, self, old things and ways (Ep.2:1,2) are crucified.
THAT THE BODY OF SIN>>not our corporal body, but the "body of sins" of the flesh and old nature; which commenced with Adam's sin, continues in us personally and grows accumlatively in ignominy, perversness and corruption. The death of Christ was vicarious, the 'just for the unjust'; He was the 'sin bearer'-- the Lamb of God. Additionally, his death was sufficient; that is, it has such 'sufficiency' so as to satisfy the demands of divine law the the extent that none can successfully lay anything to the charge of God's elect. But why? How? It is God that justifieth and it is Christ that died.(Ro. 8: 33-34)
MIGHT BE DESTROYED>>this does not signify anihilaton, the Gr. word for "destroyed" is also rendered,"without effect" ch.3:3 & 4:14, and "make void" 3:31, and "loosed" 7:2, and "delivered" in 7:6. The thought then is, that the "body of sin" might be made void in its effects to hinder the progress of Grace; in the process we are loosed and delivered from the reigning power of the state and condition of the "old man". This deliverance is realized by degree in our present experience and will be realized fully at the resurrection.
THAT HENCEFORTH WE SHOULD NOT SERVE SIN>>no longer continue in sin as a prevailing, dominating, and general rule of behavior.
The continuing theme being developed here is "walking in newness of life" which was introduced in verse four. Paul's use of the word 'planted' presents us with the allegory involved in the purpose of sowing seed, that is, to grow, bear fruit and increase.
FOR HE THAT IS DEAD IS FREED FROM SIN>> explanation of the former. Though not a corporal or physical death, yet a real death as to our position in union with Christ relative to the former state. Being united to him in his death makes us now free from sin, its damnation, condemnation, it's curse, and it's reigning power over us. "Freed" is the same Gr. word rendered 'justified' elsewhere; as in the 15 other uses in the epistle. This is a good translation and indicates being 'loosed' from former bondage of sin-- legal, moral and physical. Complete 'freedom' will be achieved at the resurrection.
This short verse is a "summation" of the argument.
NOW IF WE BE DEAD WITH CHRIST, WE BELIEVE THAT WE SHALL ALSO LIVE WITH HIM;>>
There is some degree of subjectivity in this verse as we contemplate our union with Christ, and having been "planted". Not only does faith give evidence of new life by the hope of eternal glory hereafter, but it also anticipates living with him during the present. Though we may not experience his presence at the moment, yet we persevere, and by faith expect his felt presence shortly, for, we are dead with Christ and "believe that we shall also live with him".
KNOWING THAT CHRIST BEING RAISED FROM THE DEAD DIETH NO MORE; DEATH HATH NO MORE DOMINION OVER HIM.>>
this verse gives us the ground for unwavering confidence in our relationship with Christ. This confidence is good for both the present crisis and that which is to come.
OBSERVE: we are not to trust or rely on our feelings in this matter, but in His sure word.
FOR IN THAT HE DIED, HE DIED UNTO SIN ONCE:>> a 'one time thing' not to be repeated.
BUT IN THAT HE LIVETH, HE LIVETH UNTO GOD.>>
This connects with the former and gives further ground for stedfast confidence. Paul has arrived in his argument where the full impact and force of the argument can be applied to our case.
In next verse he lays down a principle that we are to judge our case by; then in vv12-13 are principles to "regulate" both our inward and outward behavior. (the put-off and put-on discipline)
LIKEWISE RECKON YE ALSO YOURSELVES TO BE DEAD INDEED UNTO SIN,>>
"reckon"--middle or active voice; imperative mood.
Having concluded that Christ died unto sin, that death hath no dominion over him, that he lives unto God, so likewise, we are to consider the same of ourselves. The word "reckon", as an accounting term signifies, 'to take an inventory', that is, to count and know what is posessed. This is not a falsifing of an account, but a rectifing according to the actual case. We "reckon" ourselves and our state according to God's sure word, Not merely our feelings. Again, the word "reckon" when used as the mental act of considering facts and forming an opinion often signifies 'to think, esteem, conclude', and is often translated as such.(see: reckon:ch.8:18; esteem:14:14; think: 2 Co.10:2,7,11.)
>>Though sin lives in us, yet we no longer live in sin.(Gill) The rational conclusion for us to come to, based on the facts of God's word regarding our relationship with Christ, is that we are dead unto sin. This is where the argument began in vv1-2, and has now returned. Having gone full circle to the argument's beginning, he does not there end, but now advances to the next fact of our case.
BUT ALIVE UNTO GOD THROUGH JESUS CHRIST OUR LORD.>> For proper balance, the "reckoning"of our case must also include our new state and standing with God. This is our joy, hope, and glory...alive unto God! How greatly we need to realize this truth. We often experimentally feel our death to sin, yet how little do we feel of being "alive unto God". Could it be that our "reckoning" of our case comes shy of considering ourself dead indeed...that is, truly or assuredly dead? And if, we reckon short on this side of the balance, may not we be likewise short on the other side, that is, reckoning ourselves alive unto God? Again, the picture continued from verse 5 is that of being "planted", which has a view to growth, life, and fruit bearing.
LET NOT SIN THEREFORE REIGN IN YOUR MORTAL BODY, THAT YE SHOULD OBEY IT IN THE LUSTS THEREOF. >>
This is no mere suggestion, nor a single act. This is a rule that is to continually govern and regulate our behavior. Though sin, in our present state, abides in us, yet it is not to reign in us, "that we obey it in the lusts thereof." This deals particuliarly with the movements of indwelling sin relative to our various faculties, i.e., thoughts, will, emotions, affections. It is herein where sin would issue forth its stream, Therefore, "Keep thy heart with all diligence, for out of it are the issues of life."
[Let not sin continue to reign as it did once. ATR]
NEITHER YIELD YE >>prohibitive...stop doing; do not continue the habit of presenting, furnishing, providing
YOUR MEMBERS>>body parts, limbs, mental faculties
AS INSTRUMENTS OF UNRIGHTEOUSNESS>>Literally, arms or weapons, the metaphor of soldiers and warfare brought in to signify the spiritual warfare and intensity with which we are to be engaged.
To yield our members instruments to sin equates with a goverment giving aid and arms to a military enemy.
BUT YIELD YOURSELVES UNTO GOD UNTO GOD>> here the positive side of the rule set forth. The lines are clearly drawn and the battlefield set in array. "The kingdom of God suffereth violence, and the violent take it by force."
AS THOSE THAT ARE ALIVE FROM THE DEAD>> Paul appeals to the principle of new life which coincides with his use of the term 'planted' in verse five.
AND YOUR MEMBERS AS INSTRUMENTS OF RIGHTEOUSNESS UNTO GOD.>> same as before but now our 'members' to be used in serving God. Our bodies are 'tools' unto righteousness.
FOR SIN SHALL NOT HAVE DOMINION OVER YOU>>
Though sin yet abides in us, it shall not be lord over us.
FOR YE ARE NOT UNDER THE LAW, BUT UNDER GRACE>> This is the reason that "sin shall not have the dominion". Our standing and union with Christ is according the the covenant of grace.
In 5:21, the "reign of grace" was advanced with regard to "the reign of sin" only; now, with the advance of his argument, he includes the "reign of law".
Previously stated, "Sin hath reigned unto death, but grace unto eternal life." In a corporal death we see the reign of sin come to an end. On the grounds of our being "dead with Christ" and therefore "dead to sin", Paul has met and answered the query of licentiousness,"shall we continue in sin, v.1"
However, we are not yet wholly dead to sin in an absolute sense. Were that the case then there would be no need for the rule of "servitude" in verse 12,13.
In the following section he deals with the principle from which our "service" springs. It springs from grace, for he says we are under grace...not under law or sin. Were service to spring from law, then sin would be empowered and have dominion. However, the law was not given for this purpose, but, "that the offense might abound", and, "that sin by the commandment might become exceeding sinful." (that is, become recognizable to us.)
Yet, the fact that service springs from grace does not eliminate "law" in a universal or absolute sense. It is the law of Moses as a religious system to serve and approach God which he says we are not under. This is not derogatory to the law, but rather praise unto grace. For the law implies the need of grace. On the other hand, to deny grace, and attempt to approach God by the works of the law is dishonoring to God and His grace.
Being under grace does not open a door to licentious freedom as some suppose. For there are principles to proceed upon and rules to guage behavior, as noted in vv.12,13. The principle is "living unto God in newness of life." The rule developed from this principle is, "yield yourselves unto God, as those that are alive from the dead."vv13 So, we see that there is great liberty, yet also there are rules which delineate the direction and manner liberty is to be pursued.
There are two particulars useful in verse 14, relative to the context: (1). a cautionary against all fleshly legalism, and (2). a "blow" to the legalist appeal to the law and against the reign of grace.
WHAT THEN? SHALL WE SIN, BECAUSE WE ARE NOT UNDER THE LAW, BUT UNDER GRACE? GOD FORBID!>>
Paul anticipates the conclusion made by skeptics, and the objection from legalists. The objection implies several false notions some held:
(1). that the law inherently posesses some power to acquire righteousness with God
(2). that the law wields some power of restraint upon sin
(3). that sin is alright except the law prohibits it.
Summation of these objections is: the law is the only deterent there is to sinning and motivation to rightness. Paul's emphatic rebuttal to these ideas show their imbalance with truth.
KNOW YE NOT>>His recourse is to remind them of the "law of servitude".
THAT TO WHOM YE YIELD YOURSELVES SERVANTS TO OBEY, HIS SERVANTS YE ARE>>>this rule of servitude makes the source of empowerment plain. This rule holds true whether there be law or not.
WHETHER SIN UNTO DEATH OR OBEDIENCE UNTO RIGHTNESS>>>>the two masters and two services.
No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. (Matt. 6:24)
[Loyalty to Christ will not permit occasional crossing over to the other side to Satan's line. ATR]
BUT GOD BE THANKED, >>>for deliverance from sin, and from the law by which sin was greatly empowered.
THAT YE WERE THE SERVANTS OF SIN>>formerly in time past before Grace began it's reign in us with power.
BUT YE HAVE OBEYED>>for which he expresses thanks, and gives credit to the effectual working of God's grace in the heart of believers.
THAT FORM OF DOCTRINE>> Significance here with the word "form", Gr. tupos. (a mark or impression formed by a blow or stroke) The "form of doctrine" being the same as the Gospel, as he has previously covered, i.e., the death, burial, and resurrecton of Christ; it connects with our experience by identifing and corresponding to it. The "form" signifies the spiritual, moral, and ethical reality stamped upon our inner being which is the pattern to which our life is to conform.
BEING THEN MADE FREE FROM SIN>>as to our former state; set at liberty from the dominion of sin.
YE BECAME SERVANTS OF RIGHTEOUSNESS>> in our new state, and more especially as we identify with the "form of doctrine" which was delivered to us.
I SPEAK AFTER THE MANNER OF MAN>> as to the use of words, metaphors, and illustrations.
BECAUSE OF THE INFIRMITY OF YOUR FLESH>>the weakness of our capacity to understand and comprehend spiritual things, as babes. Not literal "flesh" , but our present state and condition, particuliarly spiritual dullness and immaturity.
FOR AS YE HAVE YIELDED YOU MEMBERS SERVANTS TO UNCLEANNESS AND INIQUITY>> which describes our habitual pattern of conduct in the former state.
EVEN SO NOW YIELD YOU MEMBERS SERVANTS TO RIGHTEOUSNESS UNTO HOLINESS.>> make your service habitual, continual, and dedicated unto holiness to God's glory.
Ibeseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. (Ro. 12:1)
FOR WHEN YE WERE THE SERVANTS OF SIN>>
This verse shows the complete change and contrast between the former state and the present. So our behavior and service ought to reflect a great contrast from what it was formerly.
YE WERE FREE FROM RIGHTEOUSNESS>>a "free man" from righteousness; unrestrained and willing to sin. For a description see Ep.2:1-3.
[Ye wore no collar of righteousness, but freely did as ye pleased. ATR]
WHAT FRUIT HAD YE THEN IN THOSE THINGS WHEREOF YE ARE NOW ASHAMED?>> what lasting substance? what long term profit? what thing of real value?
FOR THE END OF THOSE THINGS IS DEATH>> the point of arrival to which they bring us and terminate is death, and can go no further, nor lead to anything else.
[Ashes in their hands now. ATR]
BUT NOW>> in our new state, and having union with Christ,
BEING MADE FREE FROM SIN>>by the death, burial, and resurrection of Christ and our being united to him,
AND BECOME SERVANTS TO GOD>> by Christ rising from the dead and our walking in newness of life,
YE HAVE YOU FRUIT UNTO HOLINESS>> a spiritual life manifesting the various graces of the new life,
AND THE END EVERLASTING LIFE>>the goal and our hope, point of arrival to aim toward is life everlasting; which we begin to enjoy, experience, and participate in now, and to a full degree hereafter.
Notice the contrast of our "being made free" in this verse and verse 20. A complete deliverance from the former condition, and newly empowered to do righteousness.
This verse makes the sharp contrast between the two states and their respective end.
FOR THE WAGES OF SIN IS DEATH>> "wages" are the recompense or hire for one's services or labor. And a poor recompense for service this is, which none would willingly avail themself to if they apprehended the nature of the case.
BUT THE GIFT OF GOD IS ETERNAL LIFE>> "gift" an unmerited thing which is unearned but freely given and bestowed. A great contrast with the former, both with respect to service, and that which is recieved.
THROUGH JESUS CHRIST OUR LORD>> the gift is given according to our union with him through God's free grace and purpose in Christ; it is based upon his merit, his vicarious death, burial, and resurrection from the dead.
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