King James Version
Romans 6
23 verses with commentary
Dead to Sin, Alive in Christ
What shall we say then? Shall we continue in sin, that grace may abound?
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What shall we say then? Shall we continue in sin, that grace may abound? Paul anticipates the antinomian objection to his doctrine of justification by faith alone (Romans 5:20). The Greek verb epimenōmen (ἐπιμένωμεν) means "to remain, continue, persist"—suggesting habitual, deliberate sin rather than occasional failure. Paul frames this as a diatribē question, the rhetorical style of Greco-Roman philosophical debate, showing he expects this objection from those who misunderstand grace.
The question reveals a fundamental misunderstanding of grace: that God's unmerited favor is a license for moral laxity. This was evidently a real accusation against Paul's gospel (cf. Romans 3:8), suggesting his teaching was so radical that critics thought he promoted sin. The theological issue is whether justification by faith alone necessarily leads to antinomianism—a charge Paul vigorously refutes throughout this chapter by explaining the believer's union with Christ in death and resurrection.
The question reveals a fundamental misunderstanding of grace: that God's unmerited favor is a license for moral laxity. This was evidently a real accusation against Paul's gospel (cf. Romans 3:8), suggesting his teaching was so radical that critics thought he promoted sin. The theological issue is whether justification by faith alone necessarily leads to antinomianism—a charge Paul vigorously refutes throughout this chapter by explaining the believer's union with Christ in death and resurrection.
God forbid . How shall we, that are dead to sin, live any longer therein ?
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God forbid (mē genoito, μὴ γένοιτο)—Paul's strongest negation, appearing 10 times in Romans. Literally "may it never be!" This emphatic rejection introduces Paul's theological explanation: believers have died to sin (apethanomen tē hamartia, ἀπεθάνομεν τῇ ἁμαρτίᾳ)—the aorist tense indicating a definite past event at conversion.
The phrase "dead to sin" uses the dative of reference: believers died with respect to sin, breaking sin's mastery. This isn't sinless perfection but a changed relationship—sin no longer has legal dominion over justified believers. Paul's rhetorical question expects the answer: How shall we... live any longer therein? The question assumes moral impossibility: for those truly united to Christ's death, habitual sin is theologically and spiritually incongruous. The present tense zēsomen (ζήσομεν) asks about ongoing lifestyle, not isolated acts.
The phrase "dead to sin" uses the dative of reference: believers died with respect to sin, breaking sin's mastery. This isn't sinless perfection but a changed relationship—sin no longer has legal dominion over justified believers. Paul's rhetorical question expects the answer: How shall we... live any longer therein? The question assumes moral impossibility: for those truly united to Christ's death, habitual sin is theologically and spiritually incongruous. The present tense zēsomen (ζήσομεν) asks about ongoing lifestyle, not isolated acts.
Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? were: or, are were: or, are
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Know ye not (ē agnoite, ἢ ἀγνοεῖτε)—Paul assumes his readers understand baptism's significance, suggesting early Christian catechesis explained baptism theologically. The phrase baptized into Jesus Christ (eis Christon Iēsoun ebaptisthēmen, εἰς Χριστὸν Ἰησοῦν ἐβαπτίσθημεν) uses eis (into) indicating incorporation, union, identification—not merely "in the name of."
Baptized into his death (eis ton thanaton autou, εἰς τὸν θάνατον αὐτοῦ)—baptism signifies participation in Christ's death, not just remembering it. This is mystical union theology: the believer is so identified with Christ that His death becomes theirs forensically (for justification) and practically (for sanctification). The aorist passive ebaptisthēmen (we were baptized) points to the historical moment of conversion when believers were incorporated into Christ's death. This isn't baptismal regeneration but recognition that baptism symbolizes and seals the reality of union with Christ.
Baptized into his death (eis ton thanaton autou, εἰς τὸν θάνατον αὐτοῦ)—baptism signifies participation in Christ's death, not just remembering it. This is mystical union theology: the believer is so identified with Christ that His death becomes theirs forensically (for justification) and practically (for sanctification). The aorist passive ebaptisthēmen (we were baptized) points to the historical moment of conversion when believers were incorporated into Christ's death. This isn't baptismal regeneration but recognition that baptism symbolizes and seals the reality of union with Christ.
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.
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Therefore we are buried with him by baptism into death—the aorist passive synetaphēmen (συνετάφημεν, "we were buried with") indicates completed action. The compound verb with syn (with) emphasizes union: not buried like Him but with Him. Immersion baptism dramatizes burial—the baptismal waters as a symbolic grave. Burial confirms death's reality; Christ was truly dead (contra-docetic heresies), and believers truly participate in that death.
That like as Christ was raised up from the dead by the glory of the Father (hōsper ēgerthē Christos ek nekrōn dia tēs doxēs tou patros)—the parallel structure hōsper... houtōs (just as... so also) establishes correspondence: Christ's resurrection ↔ believer's new life. The glory of the Father refers to God's divine power manifested in resurrection. Walk in newness of life (en kainotēti zōēs peripatēsōmen)—kainotēs (newness) is qualitatively new, not chronologically new; peripatēsōmen (walk) is aorist subjunctive, indicating purpose: "that we might walk." Resurrection life isn't automatic but volitional—believers must walk in the new life made available through union with Christ.
That like as Christ was raised up from the dead by the glory of the Father (hōsper ēgerthē Christos ek nekrōn dia tēs doxēs tou patros)—the parallel structure hōsper... houtōs (just as... so also) establishes correspondence: Christ's resurrection ↔ believer's new life. The glory of the Father refers to God's divine power manifested in resurrection. Walk in newness of life (en kainotēti zōēs peripatēsōmen)—kainotēs (newness) is qualitatively new, not chronologically new; peripatēsōmen (walk) is aorist subjunctive, indicating purpose: "that we might walk." Resurrection life isn't automatic but volitional—believers must walk in the new life made available through union with Christ.
For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:
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For if we have been planted together in the likeness of his death—symphytoi (σύμφυτοι, "planted together, grown together") is used only here in the NT, meaning organically united, like a graft (cf. Romans 11:17-24). The perfect tense gegonamen (γεγόναμεν) indicates a past event with continuing results: "we have become and remain united." The likeness of his death (tō homoiōmati tou thanatou autou, τῷ ὁμοιώματι τοῦ θάνατου αὐτοῦ)—homoiōma (likeness) means genuine representation, not mere copy. Believers don't just imitate Christ's death; they share in its reality through mystical union.
We shall be also in the likeness of his resurrection—the future tense points both to present sanctification and future glorification. The logical necessity (alla kai, "but also") establishes that death and resurrection are inseparable: union with Christ's death guarantees participation in His resurrection life, both now (spiritual resurrection to new life) and eschatologically (bodily resurrection at the parousia). This refutes antinomianism: those truly united to Christ's death cannot remain unchanged.
We shall be also in the likeness of his resurrection—the future tense points both to present sanctification and future glorification. The logical necessity (alla kai, "but also") establishes that death and resurrection are inseparable: union with Christ's death guarantees participation in His resurrection life, both now (spiritual resurrection to new life) and eschatologically (bodily resurrection at the parousia). This refutes antinomianism: those truly united to Christ's death cannot remain unchanged.
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.
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Knowing this, that our old man is crucified with him—touto ginōskontes (τοῦτο γινώσκοντες) introduces a known theological truth. Our old man (ho palaios hēmōn anthrōpos, ὁ παλαιὸς ἡμῶν ἄνθρωπος) refers not to part of the Christian (as in later dualistic anthropology) but to the whole person as they were in Adam, under sin's reign. The aorist passive synestaurōthē (συνεσταυρώθη, "was crucified with") indicates historical completion at conversion—positional sanctification is already accomplished.
That the body of sin might be destroyed—to sōma tēs hamartias (τὸ σῶμα τῆς ἁμαρτίας, "the body characterized by sin") is the physical body as sin's former instrument, not the sin nature itself. Katargēthē (καταργηθῇ, "destroyed, rendered inoperative") means to deprive of power, not annihilate. That henceforth we should not serve sin (tou mēketi douleuein hēmas tē hamartia)—douleuein (serve as a slave) indicates sin formerly had master-slave dominion over believers; that slavery has been legally broken through co-crucifixion with Christ. Sanctification is learning to live consistently with this new legal reality.
That the body of sin might be destroyed—to sōma tēs hamartias (τὸ σῶμα τῆς ἁμαρτίας, "the body characterized by sin") is the physical body as sin's former instrument, not the sin nature itself. Katargēthē (καταργηθῇ, "destroyed, rendered inoperative") means to deprive of power, not annihilate. That henceforth we should not serve sin (tou mēketi douleuein hēmas tē hamartia)—douleuein (serve as a slave) indicates sin formerly had master-slave dominion over believers; that slavery has been legally broken through co-crucifixion with Christ. Sanctification is learning to live consistently with this new legal reality.
For he that is dead is freed from sin. freed: Gr. justified
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For he that is dead is freed from sin—ho gar apothanōn dedikaiōtai apo tēs hamartias (ὁ γὰρ ἀποθανὼν δεδικαίωται ἀπὸ τῆς ἁμαρτίας). The perfect passive dedikaiōtai (has been justified/freed) is forensic language: death cancels all legal claims. This may reference Jewish teaching that death atones, but Paul transforms it: the believer's death in Christ brings complete justification from sin's demands.
The aorist participle apothanōn (having died) precedes the main verb, indicating death is the precondition for freedom. Sin cannot prosecute a dead person—all charges are dropped. While primarily referring to legal freedom from sin's penalty (justification), the principle extends to practical freedom from sin's power (sanctification). This is a general principle: death severs all relationships and obligations. Believers, having died with Christ, have been legally acquitted from sin's claims and freed from its enslaving power.
The aorist participle apothanōn (having died) precedes the main verb, indicating death is the precondition for freedom. Sin cannot prosecute a dead person—all charges are dropped. While primarily referring to legal freedom from sin's penalty (justification), the principle extends to practical freedom from sin's power (sanctification). This is a general principle: death severs all relationships and obligations. Believers, having died with Christ, have been legally acquitted from sin's claims and freed from its enslaving power.
Now if we be dead with Christ, we believe that we shall also live with him:
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Now if we be dead with Christ—the first-class conditional (ei de apethanomen syn Christō, εἰ δὲ ἀπεθάνομεν σὺν Χριστῷ) assumes the condition is true: "since we died with Christ" (not "if" in the sense of doubt). The aorist tense points to the definite historical reality of co-death at conversion. We believe that we shall also live with him (pisteuomen hoti kai syzēsomen autō, πιστεύομεν ὅτι καὶ συζήσομεν αὐτῷ)—the future syzēsomen (shall live together with) encompasses both present resurrection life and future glorified existence.
Paul establishes logical necessity: death with Christ → life with Christ. This isn't mere hope but confident expectation based on God's resurrection power demonstrated in Christ. The compound verb syzēsomen (live together with) again emphasizes union—believers don't just live like Christ but with Christ, sharing His resurrection life. The present tense pisteuomen (we believe) indicates ongoing faith conviction, not one-time assent. This verse bridges justification (positional life in Christ) and glorification (future bodily resurrection), with sanctification as the present outworking.
Paul establishes logical necessity: death with Christ → life with Christ. This isn't mere hope but confident expectation based on God's resurrection power demonstrated in Christ. The compound verb syzēsomen (live together with) again emphasizes union—believers don't just live like Christ but with Christ, sharing His resurrection life. The present tense pisteuomen (we believe) indicates ongoing faith conviction, not one-time assent. This verse bridges justification (positional life in Christ) and glorification (future bodily resurrection), with sanctification as the present outworking.
Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him.
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Knowing that Christ being raised from the dead dieth no more—eidotes hoti Christos egertheis ek nekrōn ouketi apothnēskei (εἰδότες ὅτι Χριστὸς ἐγερθεὶς ἐκ νεκρῶν οὐκέτι ἀποθνῄσκει). The perfect participle egertheis (having been raised) indicates permanent state: Christ remains in resurrection life. Ouketi (no longer, no more) emphasizes the finality—Christ's death was once-for-all (ephapax, though that word appears in v. 10). Death hath no more dominion over him (thanatos autou ouketi kyrieuei, θάνατος αὐτοῦ οὐκέτι κυριεύει)—kyrieuei (lords over, exercises mastery) is the same verb used of sin's dominion (v. 14).
Christ conquered death itself, stripping it of legal authority. His resurrection is qualitatively different from resuscitations (Lazarus died again); Christ's resurrection inaugurates the age to come. The theological implication: since believers are united to Christ, death no longer has final dominion over them either—they share Christ's victory. This grounds assurance: the same resurrection power that raised Christ operates in believers (Ephesians 1:19-20), guaranteeing both present sanctification power and future bodily resurrection.
Christ conquered death itself, stripping it of legal authority. His resurrection is qualitatively different from resuscitations (Lazarus died again); Christ's resurrection inaugurates the age to come. The theological implication: since believers are united to Christ, death no longer has final dominion over them either—they share Christ's victory. This grounds assurance: the same resurrection power that raised Christ operates in believers (Ephesians 1:19-20), guaranteeing both present sanctification power and future bodily resurrection.
For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.
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For in that he died, he died unto sin once—ho gar apethanen tē hamartia apethanen ephapax (ὃ γὰρ ἀπέθανεν τῇ ἁμαρτίᾳ ἀπέθανεν ἐφάπαξ). Ephapax (ἐφάπαξ, "once for all") emphasizes the unrepeatable, final nature of Christ's atoning death—contra-medieval Mass theology that re-presented the sacrifice. He died unto sin (tē hamartia, dative) can mean "with respect to sin" or "for sin"—Christ died to deal with sin definitively. This isn't Christ dying to His own sin (He had none) but dying to sin's claims against humanity as the sin-bearer (2 Corinthians 5:21).
But in that he liveth, he liveth unto God (ho de zē, zē tō theō, ὃ δὲ ζῇ, ζῇ τῷ θεῷ)—the present tense zē (lives) indicates ongoing resurrection life. Christ's resurrection life is wholly oriented toward God, uninterrupted by death or sin. The parallelism is instructive: Christ's death was to sin (to deal with it finally); His life is to God (in unbroken fellowship). Believers, united to Christ, share this same pattern: death to sin, life to God. The ethical implication is clear: those who died with Christ should live as He lives—oriented wholly toward God.
But in that he liveth, he liveth unto God (ho de zē, zē tō theō, ὃ δὲ ζῇ, ζῇ τῷ θεῷ)—the present tense zē (lives) indicates ongoing resurrection life. Christ's resurrection life is wholly oriented toward God, uninterrupted by death or sin. The parallelism is instructive: Christ's death was to sin (to deal with it finally); His life is to God (in unbroken fellowship). Believers, united to Christ, share this same pattern: death to sin, life to God. The ethical implication is clear: those who died with Christ should live as He lives—oriented wholly toward God.
Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.
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Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord—logizesthe (λογίζεσθε, "reckon, count, consider") is present imperative, indicating continuous command. This is accounting terminology (used of Abraham's faith being 'reckoned' as righteousness, Romans 4:3). Believers must actively calculate themselves as what they already are positionally: dead indeed unto sin (nekrous men tē hamartia, νεκροὺς μὲν τῇ ἁμαρτίᾳ) and alive unto God (zōntas de tō theō, ζῶντας δὲ τῷ θεῷ).
This is the pivotal verse of Romans 6, moving from indicative (what is true: vv. 1-10) to imperative (what to do: vv. 11-23). Sanctification involves bringing experience into line with reality through faith's reckoning. Believers don't make themselves dead to sin by reckoning—they recognize and act on the death that already occurred in Christ. Through Jesus Christ our Lord emphasizes that this new identity exists only in union with Christ—apart from Him, no one is dead to sin or alive to God. The full title (en Christō Iēsou tō kyriō hēmōn) stresses His mediatorial work, His saving mission (Jesus), and His sovereign lordship (Lord).
This is the pivotal verse of Romans 6, moving from indicative (what is true: vv. 1-10) to imperative (what to do: vv. 11-23). Sanctification involves bringing experience into line with reality through faith's reckoning. Believers don't make themselves dead to sin by reckoning—they recognize and act on the death that already occurred in Christ. Through Jesus Christ our Lord emphasizes that this new identity exists only in union with Christ—apart from Him, no one is dead to sin or alive to God. The full title (en Christō Iēsou tō kyriō hēmōn) stresses His mediatorial work, His saving mission (Jesus), and His sovereign lordship (Lord).
Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.
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Let not sin therefore reign in your mortal body—mē oun basileuetō hē hamartia en tō thnētō hymōn sōmati (μὴ οὖν βασιλευέτω ἡ ἁμαρτία ἐν τῷ θνητῷ ὑμῶν σώματι). The present imperative with mē means "stop allowing sin to reign" (if it currently does) or "do not begin allowing." Basileuetō (βασιλευέτω, "let it reign") personifies sin as a tyrant-king. Your mortal body (thnētō hymōn sōmati, θνητῷ ὑμῶν σώματι)—thnētos (mortal, subject to death) emphasizes the body's present frailty and fallen condition, making it vulnerable to sin's reign if believers yield.
That ye should obey it in the lusts thereof (eis to hypakouein tais epithymiais autou, εἰς τὸ ὑπακούειν ταῖς ἐπιθυμίαις αὐτοῦ)—hypakouein (obey) indicates submission to authority. Epithymiais (ἐπιθυμίαις, lusts, desires) can be neutral but here is sinful desire. The body's desires are sin's foot soldiers; allowing sin to reign means obeying these desires. The command assumes believers' responsibility and ability (through the Spirit, though not mentioned until ch. 8) to refuse sin's kingship. Though positionally dethroned, sin still seeks to usurp control—believers must actively resist.
That ye should obey it in the lusts thereof (eis to hypakouein tais epithymiais autou, εἰς τὸ ὑπακούειν ταῖς ἐπιθυμίαις αὐτοῦ)—hypakouein (obey) indicates submission to authority. Epithymiais (ἐπιθυμίαις, lusts, desires) can be neutral but here is sinful desire. The body's desires are sin's foot soldiers; allowing sin to reign means obeying these desires. The command assumes believers' responsibility and ability (through the Spirit, though not mentioned until ch. 8) to refuse sin's kingship. Though positionally dethroned, sin still seeks to usurp control—believers must actively resist.
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. instruments: Gr. arms, or, weapons
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Neither yield ye your members as instruments of unrighteousness unto sin—mēde paristanete ta melē hymōn hopla adikias tē hamartia (μηδὲ παριστάνετε τὰ μέλη ὑμῶν ὅπλα ἀδικίας τῇ ἁμαρτίᾳ). Present imperative again: stop presenting or don't start. Paristanete (παριστάνετε, yield, present, offer) was used of presenting sacrifices or soldiers presenting themselves for duty. Hopla (ὅπλα, weapons, instruments, tools) indicates body parts as instruments for either sin or righteousness. Adikias (ἀδικίας, unrighteousness) contrasts with righteousness—moral categories, not just ritual.
But yield yourselves unto God, as those that are alive from the dead—the aorist imperative parastēsate (παραστήσατε, yield, present) suggests decisive action: once-for-all consecration of oneself to God. As those that are alive from the dead (hōsei ek nekrōn zōntas, ὡσεὶ ἐκ νεκρῶν ζῶντας)—hōsei (as if, as it were) doesn't imply unreality but true status. And your members as instruments of righteousness unto God (kai ta melē hymōn hopla dikaiosynēs tō theō)—the same body parts formerly used for sin must now be actively presented for righteous purposes. This is the positive counterpart to v. 12's negative command.
But yield yourselves unto God, as those that are alive from the dead—the aorist imperative parastēsate (παραστήσατε, yield, present) suggests decisive action: once-for-all consecration of oneself to God. As those that are alive from the dead (hōsei ek nekrōn zōntas, ὡσεὶ ἐκ νεκρῶν ζῶντας)—hōsei (as if, as it were) doesn't imply unreality but true status. And your members as instruments of righteousness unto God (kai ta melē hymōn hopla dikaiosynēs tō theō)—the same body parts formerly used for sin must now be actively presented for righteous purposes. This is the positive counterpart to v. 12's negative command.
For sin shall not have dominion over you: for ye are not under the law, but under grace.
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For sin shall not have dominion over you—hamartia gar hymōn ou kyrieusei (ἁμαρτία γὰρ ὑμῶν οὐ κυριεύσει). The future kyrieusei (κυριεύσει, shall lord over, exercise mastery) contains assurance: sin's tyranny is broken and will not reassert itself because of believers' new position. This isn't prediction but promise based on the reality Paul has expounded. The verb kyrieuō (κυριεύω) indicates total mastery, lordship—sin no longer has legal authority over those justified in Christ.
For ye are not under the law, but under grace—ou gar este hypo nomon alla hypo charin (οὐ γὰρ ἐστε ὑπὸ νόμον ἀλλὰ ὑπὸ χάριν). The prepositional phrase hypo (ὑπό, under) indicates dominion, jurisdiction. Believers have changed jurisdictions: from under law (which condemns but cannot empower) to under grace (which justifies and empowers). This doesn't mean lawlessness but new covenant empowerment. The law's jurisdiction ended at death (Romans 7:1-6); believers died in Christ, escaping law's condemnation and entering grace's realm where the Spirit enables obedience. Paul's logic: law-keeping for righteousness produces sin's dominion (because law reveals but doesn't remedy sin); grace-reliance breaks sin's dominion by providing both forgiveness and the Spirit's power.
For ye are not under the law, but under grace—ou gar este hypo nomon alla hypo charin (οὐ γὰρ ἐστε ὑπὸ νόμον ἀλλὰ ὑπὸ χάριν). The prepositional phrase hypo (ὑπό, under) indicates dominion, jurisdiction. Believers have changed jurisdictions: from under law (which condemns but cannot empower) to under grace (which justifies and empowers). This doesn't mean lawlessness but new covenant empowerment. The law's jurisdiction ended at death (Romans 7:1-6); believers died in Christ, escaping law's condemnation and entering grace's realm where the Spirit enables obedience. Paul's logic: law-keeping for righteousness produces sin's dominion (because law reveals but doesn't remedy sin); grace-reliance breaks sin's dominion by providing both forgiveness and the Spirit's power.
Slaves to Righteousness
What then? shall we sin, because we are not under the law, but under grace? God forbid .
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What then? shall we sin, because we are not under the law, but under grace? God forbid—ti oun? hamartēsōmen hoti ouk esmen hypo nomon alla hypo charin? mē genoito (τί οὖν; ἁμαρτήσωμεν ὅτι οὐκ ἐσμὲν ὑπὸ νόμον ἀλλὰ ὑπὸ χάριν; μὴ γένοιτο). Paul anticipates a second antinomian objection, similar to v. 1 but focused specifically on freedom from law. The aorist subjunctive hamartēsōmen (ἁμαρτήσωμεν, shall we sin?) might suggest isolated acts rather than habitual lifestyle (v. 1's present tense implied continuous sinning). Either way, Paul's answer is the same emphatic negation: mē genoito (μὴ γένοιτο, "God forbid, may it never be!").
The objection reveals misunderstanding: if law-restraint is removed, won't sin increase? Paul's answer (vv. 16-23) shows that freedom from law doesn't mean moral autonomy but slavery transfer: from serving sin to serving righteousness. The question itself is absurd for those who understand grace: grace isn't merely forgiveness but transforming power. Those truly under grace cannot blithely continue in sin because grace changes the heart, producing love for God and hatred of sin. Freedom from law's condemnation brings Spirit-empowered freedom from sin's domination.
The objection reveals misunderstanding: if law-restraint is removed, won't sin increase? Paul's answer (vv. 16-23) shows that freedom from law doesn't mean moral autonomy but slavery transfer: from serving sin to serving righteousness. The question itself is absurd for those who understand grace: grace isn't merely forgiveness but transforming power. Those truly under grace cannot blithely continue in sin because grace changes the heart, producing love for God and hatred of sin. Freedom from law's condemnation brings Spirit-empowered freedom from sin's domination.
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?
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Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey—ouk oidate hoti hō paristanete heautous doulous eis hypakoēn, douloi este hō hypakouete (οὐκ οἴδατε ὅτι ᾧ παριστάνετε ἑαυτοὺς δούλους εἰς ὑπακοήν, δοῦλοί ἐστε ᾧ ὑπακούετε). The rhetorical question assumes the principle is self-evident. Doulous (δούλους, slaves) is emphatic—total ownership and submission. Voluntary enslavement was known in Roman law (debt slavery); Paul applies the principle spiritually: whoever you obey is your master, regardless of claims to freedom.
Whether of sin unto death, or of obedience unto righteousness—ētoi hamartias eis thanaton ē hypakoēs eis dikaiosynēn (ἤτοι ἁμαρτίας εἰς θάνατον ἢ ὑπακοῆς εἰς δικαιοσύνην). Two mutually exclusive slaveries, two opposite destinations: serving sin leads to death (both spiritual and eternal), serving obedience leads to righteousness (right standing and right living). Hypakoēs (ὑπακοῆς, obedience) is personified parallel to sin—obedience to God/righteousness. The destinations are inevitable consequences: sin's wages are death (v. 23), obedience's fruit is righteousness. Middle ground doesn't exist—neutrality is impossible. Everyone serves someone; the question is whom.
Whether of sin unto death, or of obedience unto righteousness—ētoi hamartias eis thanaton ē hypakoēs eis dikaiosynēn (ἤτοι ἁμαρτίας εἰς θάνατον ἢ ὑπακοῆς εἰς δικαιοσύνην). Two mutually exclusive slaveries, two opposite destinations: serving sin leads to death (both spiritual and eternal), serving obedience leads to righteousness (right standing and right living). Hypakoēs (ὑπακοῆς, obedience) is personified parallel to sin—obedience to God/righteousness. The destinations are inevitable consequences: sin's wages are death (v. 23), obedience's fruit is righteousness. Middle ground doesn't exist—neutrality is impossible. Everyone serves someone; the question is whom.
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. which: Gr. whereto ye were delivered
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But God be thanked, that ye were the servants of sin—charis de tō theō hoti ēte douloi tēs hamartias (χάρις δὲ τῷ θεῷ ὅτι ἦτε δοῦλοι τῆς ἁμαρτίας). The imperfect ēte (ἦτε, ye were) indicates past continuous state, now changed. Paul gives thanks not for their slavery to sin itself but for their deliverance from it—the clause is ironic or elliptical, completed by the next phrase. Charis tō theō (χάρις τῷ θεῷ, thanks be to God) is doxological: God deserves credit for their transformation.
But ye have obeyed from the heart that form of doctrine which was delivered you—hypēkousate de ek kardias eis hon paredothēte typon didachēs (ὑπηκούσατε δὲ ἐκ καρδίας εἰς ὃν παρεδόθητε τύπον διδαχῆς). Ek kardias (ἐκ καρδίας, from the heart) indicates genuine, internal transformation—not mere external conformity. That form of doctrine (typon didachēs, τύπον διδαχῆς)—typon (pattern, standard, mold) suggests apostolic teaching as the fixed standard into which believers are formed. Paredothēte (παρεδόθητε, ye were delivered/handed over) is passive—God committed them to this teaching pattern, entrusting them to the gospel's transforming truth. Salvation involves intellectual content (doctrine) embraced volitionally (obey) and affectively (from the heart).
But ye have obeyed from the heart that form of doctrine which was delivered you—hypēkousate de ek kardias eis hon paredothēte typon didachēs (ὑπηκούσατε δὲ ἐκ καρδίας εἰς ὃν παρεδόθητε τύπον διδαχῆς). Ek kardias (ἐκ καρδίας, from the heart) indicates genuine, internal transformation—not mere external conformity. That form of doctrine (typon didachēs, τύπον διδαχῆς)—typon (pattern, standard, mold) suggests apostolic teaching as the fixed standard into which believers are formed. Paredothēte (παρεδόθητε, ye were delivered/handed over) is passive—God committed them to this teaching pattern, entrusting them to the gospel's transforming truth. Salvation involves intellectual content (doctrine) embraced volitionally (obey) and affectively (from the heart).
Being then made free from sin, ye became the servants of righteousness.
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Being then made free from sin, ye became the servants of righteousness—eleutherōthentes de apo tēs hamartias edoulōthēte tē dikaiosynē (ἐλευθερωθέντες δὲ ἀπὸ τῆς ἁμαρτίας ἐδουλώθητε τῇ δικαιοσύνῃ). Two aorist passives: eleutherōthentes (ἐλευθερωθέντες, having been freed) and edoulōthēte (ἐδουλώθητε, ye were enslaved). The passives indicate divine action—God freed them from sin and enslaved them to righteousness. This isn't self-liberation but salvation by grace.
The paradox is striking: freed from sin = enslaved to righteousness. True freedom isn't autonomy but serving the right master. Sin's 'freedom' is actually slavery leading to death; righteousness's 'slavery' is actually freedom leading to life. Paul uses slavery language because moral neutrality is impossible—everyone serves someone. Dikaiosynē (δικαιοσύνη, righteousness) is personified as the new master, parallel to sin. Positionally, believers have been transferred from sin's ownership to righteousness's ownership; practically, sanctification is learning to live consistently with this new reality by actively serving righteousness rather than sin. The verb doulōthēte (were enslaved) is passive—believers didn't emancipate themselves but were purchased and transferred by God.
The paradox is striking: freed from sin = enslaved to righteousness. True freedom isn't autonomy but serving the right master. Sin's 'freedom' is actually slavery leading to death; righteousness's 'slavery' is actually freedom leading to life. Paul uses slavery language because moral neutrality is impossible—everyone serves someone. Dikaiosynē (δικαιοσύνη, righteousness) is personified as the new master, parallel to sin. Positionally, believers have been transferred from sin's ownership to righteousness's ownership; practically, sanctification is learning to live consistently with this new reality by actively serving righteousness rather than sin. The verb doulōthēte (were enslaved) is passive—believers didn't emancipate themselves but were purchased and transferred by God.
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.
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I speak after the manner of men because of the infirmity of your flesh—anthrōpinon legō dia tēn astheneian tēs sarkos hymōn (ἀνθρώπινον λέγω διὰ τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν). Paul acknowledges his slavery metaphor is anthrōpinon (ἀνθρώπινον, human, in human terms)—imperfect but pedagogically helpful. Astheneia tēs sarkos (ἀσθένεια τῆς σαρκός, weakness of the flesh) refers to intellectual/spiritual dullness, not physical frailty—they need concrete metaphors to grasp spiritual realities. Sarx (σάρξ, flesh) here means fallen human nature with its limited understanding.
For as ye have yielded your members servants to uncleanness and to iniquity unto iniquity—hōsper gar parestēsate ta melē hymōn doula tē akatharsia kai tē anomia eis tēn anomian (ὥσπερ γὰρ παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ καὶ τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν). The comparison hōsper... houtōs (just as... so now) establishes parallel: formerly presented members to sin with zeal, now present them to righteousness with equal zeal. Akatharsia (ἀκαθαρσία, uncleanness) and anomia (ἀνομία, lawlessness) describe pagan life—ritual impurity and moral chaos. Eis tēn anomian (εἰς τὴν ἀνομίαν, unto lawlessness) indicates progressive corruption: sin begets more sin. Even so now yield your members servants to righteousness unto holiness—houtōs nyn parastēsate ta melē hymōn doula tē dikaiosynē eis hagiasmon. Present imperative: continuously offer. Eis hagiasmon (εἰς ἁγιασμόν, unto holiness/sanctification) indicates progressive sanctification: righteousness begets holiness.
For as ye have yielded your members servants to uncleanness and to iniquity unto iniquity—hōsper gar parestēsate ta melē hymōn doula tē akatharsia kai tē anomia eis tēn anomian (ὥσπερ γὰρ παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ καὶ τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν). The comparison hōsper... houtōs (just as... so now) establishes parallel: formerly presented members to sin with zeal, now present them to righteousness with equal zeal. Akatharsia (ἀκαθαρσία, uncleanness) and anomia (ἀνομία, lawlessness) describe pagan life—ritual impurity and moral chaos. Eis tēn anomian (εἰς τὴν ἀνομίαν, unto lawlessness) indicates progressive corruption: sin begets more sin. Even so now yield your members servants to righteousness unto holiness—houtōs nyn parastēsate ta melē hymōn doula tē dikaiosynē eis hagiasmon. Present imperative: continuously offer. Eis hagiasmon (εἰς ἁγιασμόν, unto holiness/sanctification) indicates progressive sanctification: righteousness begets holiness.
For when ye were the servants of sin, ye were free from righteousness. from: Gr. to righteousness
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For when ye were the servants of sin, ye were free from righteousness—hote gar douloi ēte tēs hamartias, eleutheroi ēte tē dikaiosynē (ὅτε γὰρ δοῦλοι ἦτε τῆς ἁμαρτίας, ἐλεύθεροι ἦτε τῇ δικαιοσύνῃ). The imperfect ēte (ἦτε, ye were) indicates past continuous state, now ended. Eleutheroi tē dikaiosynē (ἐλεύθεροι τῇ δικαιοσύνῃ, free from righteousness) is ironic: their 'freedom' from righteousness was actually slavery to sin. Dative tē dikaiosynē (τῇ δικαιοσύνῃ, with respect to righteousness) indicates righteousness had no claim on them—they owed it no allegiance.
Paul's point: total slavery to sin meant total freedom from righteousness's demands. But that 'freedom' was destructive (see v. 21). The implication: now, as slaves of righteousness, believers are 'free from sin'—sin no longer has legitimate claim. The language exposes the folly of sin's promised 'freedom': autonomy from God is slavery to death. True freedom comes through submission to righteousness. The verse sets up vv. 21-23: examining the 'fruit' of each slavery to prove which is genuinely beneficial. Past slavery to sin produced shame and death; present slavery to righteousness produces holiness and life.
Paul's point: total slavery to sin meant total freedom from righteousness's demands. But that 'freedom' was destructive (see v. 21). The implication: now, as slaves of righteousness, believers are 'free from sin'—sin no longer has legitimate claim. The language exposes the folly of sin's promised 'freedom': autonomy from God is slavery to death. True freedom comes through submission to righteousness. The verse sets up vv. 21-23: examining the 'fruit' of each slavery to prove which is genuinely beneficial. Past slavery to sin produced shame and death; present slavery to righteousness produces holiness and life.
What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death.
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What fruit had ye then in those things whereof ye are now ashamed?—tina oun karpon eichete tote eph' hois nyn epaischynesthe (τίνα οὖν καρπὸν εἴχετε τότε ἐφ᾿ οἷς νῦν ἐπαισχύνεσθε). Rhetorical question expecting the answer: none (or only bad fruit). Karpon (καρπόν, fruit) is agricultural metaphor for results, outcomes, consequences. The imperfect eichete (εἴχετε, had ye) suggests ongoing possession of worthless fruit. Nyn epaischynesthe (νῦν ἐπαισχύνεσθε, now ye are ashamed)—present tense indicates their current perspective: looking back with shame on former life.
For the end of those things is death—to gar telos ekeinōn thanatos (τὸ γὰρ τέλος ἐκείνων θάνατος). Telos (τέλος, end) means both terminus (final outcome) and telos (goal, purpose)—sin's destination and natural consequence is death (spiritual separation now, eternal destruction ultimately). Paul's logic: evaluate slavery by its fruit and destination. Sin's slavery produced shameful actions and leads to death—hardly desirable. In contrast, righteousness's slavery (v. 22) produces holiness and eternal life. The verse uses past experience to motivate present obedience: remember where sin leads, embrace righteousness's better fruit.
For the end of those things is death—to gar telos ekeinōn thanatos (τὸ γὰρ τέλος ἐκείνων θάνατος). Telos (τέλος, end) means both terminus (final outcome) and telos (goal, purpose)—sin's destination and natural consequence is death (spiritual separation now, eternal destruction ultimately). Paul's logic: evaluate slavery by its fruit and destination. Sin's slavery produced shameful actions and leads to death—hardly desirable. In contrast, righteousness's slavery (v. 22) produces holiness and eternal life. The verse uses past experience to motivate present obedience: remember where sin leads, embrace righteousness's better fruit.
But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.
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But now being made free from sin, and become servants to God—nyni de eleutherōthentes apo tēs hamartias doulōthentes de tō theō (νυνὶ δὲ ἐλευθερωθέντες ἀπὸ τῆς ἁμαρτίας δουλωθέντες δὲ τῷ θεῷ). The aorist passives eleutherōthentes (ἐλευθερωθέντες, having been freed) and doulōthentes (δουλωθέντες, having been enslaved) mark conversion's definite historical moment. Note the progression: freed from sin, enslaved to God (not merely to 'righteousness' as v. 18, but now explicitly to God Himself). This intensifies the relationship: not abstract ethical principle but personal Master who loves, cares, and empowers.
Ye have your fruit unto holiness—echete ton karpon hymōn eis hagiasmon (ἔχετε τὸν καρπὸν ὑμῶν εἰς ἁγιασμόν). Present tense echete (ἔχετε, ye have) indicates ongoing possession of good fruit. Eis hagiasmon (εἰς ἁγιασμόν, unto sanctification/holiness) shows fruit's direction—progressive growth in holiness. And the end everlasting life—to de telos zōēn aiōnion (τὸ δὲ τέλος ζωὴν αἰώνιον). Contrast with v. 21: sin's end is death; righteousness's end is eternal life. Zōēn aiōnion (ζωὴν αἰώνιον, eternal life) is both qualitative (knowing God, John 17:3) and quantitative (unending existence). The entire contrast: past slavery (sin) produced shame + death; present slavery (God) produces holiness + eternal life. Choice is clear.
Ye have your fruit unto holiness—echete ton karpon hymōn eis hagiasmon (ἔχετε τὸν καρπὸν ὑμῶν εἰς ἁγιασμόν). Present tense echete (ἔχετε, ye have) indicates ongoing possession of good fruit. Eis hagiasmon (εἰς ἁγιασμόν, unto sanctification/holiness) shows fruit's direction—progressive growth in holiness. And the end everlasting life—to de telos zōēn aiōnion (τὸ δὲ τέλος ζωὴν αἰώνιον). Contrast with v. 21: sin's end is death; righteousness's end is eternal life. Zōēn aiōnion (ζωὴν αἰώνιον, eternal life) is both qualitative (knowing God, John 17:3) and quantitative (unending existence). The entire contrast: past slavery (sin) produced shame + death; present slavery (God) produces holiness + eternal life. Choice is clear.
For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.
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For the wages of sin is death—ta gar opsōnia tēs hamartias thanatos (τὰ γὰρ ὀψώνια τῆς ἁμαρτίας θάνατος). Opsōnia (ὀψώνια, wages) was military pay, earned compensation. Sin pays its 'employees' exactly what they deserve: death. The genitive tēs hamartias (of sin) indicates sin as employer; death is the earned wage. This is justice: sin merits death. Thanatos (θάνατος, death) encompasses spiritual death (separation from God now), physical death (mortality), and eternal death (hell, second death). The wage is earned, deserved, and paid in full.
But the gift of God is eternal life through Jesus Christ our Lord—to de charisma tou theou zōē aiōnios en Christō Iēsou tō kyriō hēmōn (τὸ δὲ χάρισμα τοῦ θεοῦ ζωὴ αἰώνιος ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν). Sharp contrast: opsōnia (wages, earned) vs. charisma (χάρισμα, gift, unearned). Eternal life isn't earned but graciously given. En Christō Iēsou (ἐν Χριστῷ Ἰησοῦ, in Christ Jesus)—union with Christ is the sphere where this gift exists; apart from Christ, no eternal life. The full title emphasizes His mediatorial role: Jesus (Savior), Christ (Messiah), our Lord (sovereign Master). This verse summarizes Romans 6 and the gospel: sin earns death; grace gives life through Christ. The two slaveries have opposite compensations: wages (death) vs. gift (life).
But the gift of God is eternal life through Jesus Christ our Lord—to de charisma tou theou zōē aiōnios en Christō Iēsou tō kyriō hēmōn (τὸ δὲ χάρισμα τοῦ θεοῦ ζωὴ αἰώνιος ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν). Sharp contrast: opsōnia (wages, earned) vs. charisma (χάρισμα, gift, unearned). Eternal life isn't earned but graciously given. En Christō Iēsou (ἐν Χριστῷ Ἰησοῦ, in Christ Jesus)—union with Christ is the sphere where this gift exists; apart from Christ, no eternal life. The full title emphasizes His mediatorial role: Jesus (Savior), Christ (Messiah), our Lord (sovereign Master). This verse summarizes Romans 6 and the gospel: sin earns death; grace gives life through Christ. The two slaveries have opposite compensations: wages (death) vs. gift (life).