Romans 6:11

Romans 6:7-11 7. For he that is dead is freed from sin. 7. Qui enim mortuus est, justificatus Est a peccato. 8. Now if we be dead with Christ, we believe that we shall also live with him: 8. Si vero mortui sumus cum Christo, credimus quod et vivemus cum eo 9. Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. 9. Scientes quad Christus suscitatus ex mortuis, amplius non moritur, mors illi amplius non dominatur: 10. For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. 10. Quod enim mortuus est, peccato mortuus est semel, quod autem vivit, vivit Deo. 11. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. 11. Sic et ipsi ?stimate vosmet esse mortuos quidem peccato, viventes autem Deo in Christo Iesu Domino nostro. 7. For he who has died, etc. This is an argument derived from what belongs to death or from its effect. For if death destroys all the actions of life, we who have died to sin ought to cease from those actions which it exercised during its life. Take justified for freed or reclaimed from bondage; for as he is freed from the bond of a charge, who is absolved by the sentence of a judge; so death, by freeing us from this life, sets us free from all its functions. [189] But though among men there is found no such example, there is yet no reason why you should think, that what is said here is a vain speculation, or despond in your minds, because you find not yourselves to be of the number of those who have wholly crucified the flesh; for this work of God is not completed in the day in which it is begun in us; but it gradually goes on, and by daily advances is brought by degrees to its end. So then take this as the sum of the whole, -- "If thou art a Christian, there must appear in thee an evidence of a fellowship as to the death of Christ; the fruit of which is, that thy flesh is crucified together with all its lusts; but this fellowship is not to be considered as not existing, because thou findest that the relics of the flesh still live in thee; but its increase ought to be diligently labored for, until thou arrivest at the goal." It is indeed well with us, if our flesh is continually mortified; nor is it a small attainment, when the reigning power, being taken away from it, is wielded by the Holy Spirit. There is another fellowship as to the death of Christ, of which the Apostle often speaks, as he does in 2 Corinthians 4 , that is, the bearing of the cross, which is followed by a joint-participation also of eternal life. 8. But if we have died, etc. He repeats this for no other end but that he might subjoin the explanation which follows, that Christ, having once risen, dies no more. And hereby he teaches us that newness of life is to be pursued by Christians as long as they live; for since they ought to represent in themselves an image of Christ, both by crucifying the flesh and by a spiritual life, it is necessary that the former should be done once for all, and that the latter should be carried on continually: not that the flesh, as we have already said, dies in us in a moment, but that we ought not to retrograde in the work of crucifying it. For if we roll again in our own filth, we deny Christ; of whom we cannot be the participators except through newness of life, inasmuch as he lives an incorruptible life. 9. Death no more rules over him, etc. He seems to imply that death once ruled over Christ; and indeed when he gave himself up to death for us, he in a manner surrendered and subjected himself to its power; it was however in such a way that it was impossible that he should be kept bound by its pangs, so as to succumb to or to be swallowed up by them. He, therefore, by submitting to its dominion, as it were, for a moment, destroyed it for ever. Yet, to speak more simply, the dominion of death is to be referred to the state of death voluntarily undergone, which the resurrection terminated. The meaning is, that Christ, who now vivifies the faithful by his Spirit, or breathes his own life into them by his secret power from heaven, was freed from the dominion of death when he arose, that by virtue of the same dominion he might render free all his people. 10. He died once to sin, etc. What he had said -- that we, according to the example of Christ, are for ever freed from the yoke of death, he now applies to his present purpose, and that is this -- that we are no more subject to the tyranny of sin, and this he proves from the designed object of Christ's death; for he died that he might destroy sin. But we must observe what is suitable to Christ in this form of expression; for he is not said to die to sin, so as to cease from it, as the words must be taken when applied to us, but that he underwent death on account of sin, that having made himself antilutron, a ransom, he might annihilate the power and dominion of sin. [190] And he says that he died once, not only because he has by having obtained eternal redemption by one offering, and by having made an expiation for sin by his blood, sanctified the faithful for ever; but also in order that a mutual likeness may exist between us. For though spiritual death makes continual advances in us, we are yet said properly to die only once, that is, when Christ, reconciling us by his blood to the Father, regenerates us at the same time by the power of his Spirit. But that he lives, etc. Whether you add with or in God, it comes to the same meaning; for he shows that Christ lives a life subject to no mortality in the immortal and incorruptible kingdom of God; a type of which ought to appear in the regeneration of the godly. We must here remember the particle of likeness, so; for he says not that we shall now live in heaven, as Christ lives there; but he makes the new life, which after regeneration we live on earth, similar to his celestial life. When he says that we ought to die to sin, according to his example, we are not to suppose it to be the same kind of death; for we die to sin, when sin dies in us, but it was otherwise with Christ; by dying it was that he conquered sin. But he had just said before, that we believe that we shall have life in common with him, he fully shows by the word believing that he speaks of the grace of Christ: for if he only reminded us of a duty, his mode of speaking would have been this, "Since we die with Christ, we ought also to live with him." But the word believing denotes that he treats here of doctrine which is based on the promises; as though he had said, that the faithful ought to feel assured that they are through the kindness of Christ dead as to the flesh, and that the same Christ will preserve them in newness of life to the end. But the future time of the verb live, refers not to the last resurrection, but simply denotes the continued course of a new life, as long as we peregrinate on the earth. 11. So count ye also yourselves, etc. Now is added a definition of that analogy to which I have referred. For having stated that Christ once died to sin and lives for ever to God, he now, applying both to us, reminds us how we now die while living, that is, when we renounce sin. But he omits not the other part, that is, how we are to live after having by faith received the grace of Christ: for though the mortifying of the flesh is only begun in us, yet the life of sin is destroyed, so that afterwards spiritual newness, which is divine, continues perpetually. For except Christ were to slay sin in us at once to the end, his grace would by no means be sure and durable. The meaning, then, of the words may be thus expressed, "Take this view of your case, -- that as Christ once died for the purpose of destroying sin, so you have once died, that in future you may cease from sin; yea, you must daily proceed with that work of mortifying, which is begun in you, till sin be wholly destroyed: as Christ is raised to an incorruptible life, so you are regenerated by the grace of God, that you may lead a life of holiness and righteousness, inasmuch as the power of the Holy Spirit, by which ye have been renewed, is eternal, and shall ever continue the same." But I prefer to retain the words of Paul, in Christ Jesus, rather than to translate with Erasmus, through Christ Jesus; for thus the grafting, which makes us one with Christ, is better expressed. Footnotes: [189] This verse has occasioned various explanations. The most obvious meaning of the first clause is, that to "die" here means to die with or in a similar manner with Christ, for in the next verse, where the idea is resumed, "with" or like "Christ," is expressly stated. The verb, dedikaiotai, "is," or has been "justified," has been considered by the early and most of the later commentators in the sense of being freed or delivered. This is the view, among others, of Chrysostom, Basil, OEcumenius, Beza, Pareus, Hammond, Grotius, Doddridge and Macknight But it must be added, that it is a meaning of which there is no other clear instance in the New Testament, though the verb occurs often. Scott, aware of this, gives it its common meaning, "justified;" and though he does not take the view of Venema, Chalmers, and Haldane, as to the general import of the former part of this chapter, he yet considers that to be "justified from sin" here, is to be justified from its guilt and penalty. Nor is it irrelevant to the subject in hand to refer to justification: for it is a very important truth to declare, that to die to sin is an evidence of being justified from its guilt. -- Ed. [190] This difference may be gathered from the general tenor of the whole passage; for his death and our death are said to have a likeness, and not to be same. And farther, in mentioning our death in this connection, in the next verse, he changes his phraseology; it is nekrous and not einai, which means those deprived of life -- the lifeless. "The dead (nekrous) in trespasses and sins," are those who have no spiritual life; and to be dead to sin is not to have life for sin, to be freed from its ruling power. See Romans 6:18 It is usual with the Apostle to adopt the same form of words in different senses, which can only be distinguished by the context or by other parts of Scripture, as it has been noticed in a [4]note on Romans 4:25 . -- Ed.

Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.

Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. Reckon ye also — By faith, reason and reckon yourselves wholly dead in and through Christ, who once died perfectly to sin, as a common person.

So we in like manner must make account, that by virtue of his death we are dead to sin, and by virtue of his resurrection are alive to God, and so alive as never to resume our former courses, or return again to our former sins. Through Jesus Christ our Lord; or, in Jesus Christ our Lord; i.e. after the similitude of Jesus Christ, who so lives as to die no more. Or else this phrase imports that Jesus Christ is the root of our spiritual life; even as the scion lives in the stock. so believers are alive unto God in Jesus Christ, receiving from him that virtue whereby their spiritual life is begun, maintained, and perfected.

Likewise reckon ye also yourselves,.... Two things the apostle would have believers consider of themselves, and reckon themselves, to be, in consequence of their relation to Christ, who was dead, but is alive, and as agreeable thereunto: the one is, that they would look upon themselves to be dead indeed unto sin: believe their discharge from it, and not fear condemnation and death on account of it; and that it shall not be imputed to them, or have any damning power over them, since Christ has died unto it, or for it; and therefore should have no fellowship with it, nothing to do with it, as being dead unto it, and that to them: the other is, that they would consider themselves alive unto God, through, Jesus Christ our Lord; and that either in a legal sense, as justified persons; men in a state of nature, or of "Pharisaism", think themselves alive, when they are not; but when they come under a work of the Spirit of God, they see themselves otherwise, and are convinced both of the exceeding sinfulness of sin, and the insufficiency of their own righteousness to justify from it; and when they have the righteousness of Christ revealed unto them, and faith is wrought in them to look unto it, and lay hold upon it, they are in themselves, and in their own apprehensions, alive, and that "unto God", in the sight of God; and their life of faith on the righteousness of Christ, is unto the glory of God, and will be followed with an eternal life with God, to which the justifying righteousness of Christ gives them a title; and this is all through Christ, and his righteousness: or this is to be considered by them of themselves as sanctified persons, who are quickened by the Spirit of Christ, and can feel the burden of sin, see the corruption of their nature, hear the voice both of law and Gospel, breathe after spiritual things, speak the language of Canaan, walk by faith on Christ, and work and act for him; which life of faith and holiness is "unto God", to his glory and honour, and is "through Christ", and is maintained and supported by him: or they should consider themselves not only as being justified before God, and made alive by his Spirit, but as such who shall live to and with God, through Christ, for evermore; for as Christ died and rose again, and lives unto and with God for ever, so they being dead to sin through him, and being quickened together with him and by his Spirit, shall never die the second death, but shall have everlasting life.

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?

11. Likewise—even as your Lord Himself. reckon ye also yourselves to be dead indeed—"dead on the one hand" unto sin, but alive unto God through Jesus Christ our Lord—(The words, "our Lord," at the close of this verse, are wanting in the best manuscripts.) Note, (1) "Antinomianism is not only an error; it is a falsehood and a slander" [Hodge]. That "we should continue in sin that grace may abound," not only is never the deliberate sentiment of any real believer in the doctrine of Grace, but is abhorrent to every Christian mind, as a monstrous abuse of the most glorious of all truths (Ro 6:1). (2) As the death of Christ is not only the expiation of guilt, but the death of sin itself in all who are vitally united to Him; so the resurrection of Christ is the resurrection of believers, not only to acceptance with God, but to newness of life (Ro 6:2-11). (3) In the light of these two truths, let all who name the name of Christ "examine themselves whether they be in the faith."

Likewise - In like manner. This is an exhortation drawn from the argument in the previous verses. It shows the design and tendency of the Christian scheme. Reckon ye yourselves - Judge, or esteem yourselves. To be dead indeed unto sin - So that sin shall have no influence or control ever you, any more than the objects of this world have ever the dead in their graves; see the note at Romans 6:2 . But alive unto God - Bound to live to promote his glory; to make this the great and sole object of your living. Through Jesus Christ - By means of the death, and resurrection, and example of Jesus Christ. The apostle regards all our disposition to live to God as resulting from the work of the Lord Jesus Christ.

Romans 6:11 Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God, etc. What is true in itself, should be true in their convictions and consciousness. If in point of fact believers are partakers of the death and life of Christ; if they die with him, and live with him, then they should so regard themselves. They should receive this truth, with all its consoling and sanctifying power, into their hearts, and manifest it in their lives. So also ye , ou#tw καὶ ὑμεῖς , a point may be placed after ὑμεῖς ; so that the sense is, so also are ye , as is done by Griesbach and others. The simpler and more common method is to read the words continuously: so also regard ye yourselves as dead to sin , νεξροὺς τῇ ἁμαρτίᾳ ; not reckon yourselves to be dead, as the word εἶναι , although found in the common text, is omitted by almost all the critical editors, on the authority of the oldest manuscripts, and the sense is complete without it; λογίζεσθαι τινά τι , means to regard one as something . Believers are to look upon themselves in their true light, viz., as dead to sin , freed from its penalty and dominion. This is a freedom which belongs to them as believers, and therefore the apostle adds, ἐν Χριστῷ Ἰησοῦ , not through , but in Christ Jesus, that is, in virtue of union with him. These words belong equally to both clauses of this verse. It is in Christ that the believer is dead to sin, and alive to God. The old man is crucified; the new man, the soul as renewed, is imbued with a new life, of which God is the object; which consists in fellowship with him, and which is manifested by devotion to his service, and by obedience to his will. The words our Lord , τῷ Κυρίῳ ἡμῶν , are not found in the best manuscripts. 1. Truth cannot lead to unholiness. If a doctrine encourages sin, it must be false, Romans 6:1 , Romans 6:2 . 2. There can be no greater contradiction and absurdity than for one who lives in sin to claim to be a Christian, Romans 6:2 . 3. Antinomianism is not only an error, it is a falsehood and a slander. It pronounces valid the very objection against the gospel which Paul pronounces a contradiction and absurdity, and which he evidently regards as a fatal objection, were it well founded, Romans 6:2-4 , etc. 4. Baptism includes a profession of the religion taught by him in whose name we are baptized, and an obligation to obey his laws, Romans 6:3 , Romans 6:4 . 5. The grand design of Christianity is the destruction of sin. When sincerely embraced, therefore, it is with a view to this end, Romans 6:3 . 6. The source of the believer’s holiness is his union with Christ, by which his reconciliation to God, and his participation of the influences of the Holy Spirit are secured, Romans 6:4 , Romans 6:6 . 7. The fact that Christ lives, renders it certain that his people shall live in holiness here, and in glory hereafter, Romans 6:8 . 8. The only proper evidence that we are partakers of the benefits of the death and life of Christ, is our dying to sin, and living to God, Romans 6:11 . 9. The gospel, which teaches the only true method of justification, is the only system that can secure the sanctification of men. This is not only the doctrine of this section, but it is the leading truth of this and the following chapter. 1. As the most prominent doctrinal truth of this passage is, that the death of Christ secures the destruction of sin wherever it secures its pardon; so the most obvious practical inference is, that it is vain to hope for the latter benefit, unless we labor for the full attainment of the former, Romans 6:2-11 . 2. For a professing Christian to live in sin, is not only to give positive evidence that he is not a real Christian, but it is to misrepresent and slander the gospel of the grace of God, to the dishonor of religion, and the injury of the souls of men, Romans 6:2-11 . 3. Instead of holiness being in order to pardon, pardon is in order to holiness. This is the mystery of evangelical morals, Romans 6:4 , etc. 4. The only effectual method of gaining the victory over our sins, is to live in communion with Jesus Christ; to regard his death as securing the pardon of sin, as restoring us to the Divine favor, and as procuring for us the influences of the Holy Spirit. It is those who thus look to Christ not only for pardon, but for holiness, that are successful in subduing sin; while the legalist remains its slave, Romans 6:6 , Romans 6:8 . 5. It is a consolation to the believer to know, that if he has evidence of being now a Christian, he may be sure that he shall live with Christ. As long and as surely as the head lives, so long and so surely must all the members live, Romans 6:8 , etc. 6. To be in Christ is the source of the Christian’s life; to be like Christ is the sum of his excellence; to be with Christ is the fullness of his joy, Romans 6:2-11 .