Down an Unfamiliar Road

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER SIX (Lesson XVI)

Paul mentioned in verse 17 his joy that these Roman believers had been so faithful in following the teachings of Christ they received. In the King James Version, it reads, “form of doctrine.” Most scholars take this as a reference to the Gospel. The Gospel is the “doctrine” of the Scriptures. The complete Jewish Bible renders it, “pattern of teaching.” Some even suggest that it could also be taken as a mold such as that into which iron, plastic, gold, silver, etc., is poured. In that case, Paul is saying that he is happy that the believers allowed themselves to be smelted, cleared of all impurities, and poured into the form that brings them into conformity with the Gospel.¹ It is the doctrine of Christ and His Apostles. It is sound, and according to godliness, it is a “form,” or contains a summary and a compendium of truth. But it is also a pattern or model according to which ministers are to preach, people should hear and receive, and both must practice.²

In Jewish writings, we find references to those compositions and guidelines that governed how things were to be done, whether it was a legal procedure, or involved a bill of sale. These were not understood as an exhaustive explanation of how Law was to be applied, but a summary of the most important points.³ Then we are told that all of this was passed on from generation to generation. But each generation was to ensure that what they received was guarded against misinterpretation. In their writings, it reads: “They [the Men of the Great Assembly] would always say these three things: Be cautious in judgment. Establish many pupils. And make a safety fence around the Torah.”⁴ So in the case of the Gospel, it was delivered from the Father to Christ, from Christ to His Apostles, by the Apostles to the saints, and from the saints to those who came after them. But the key point is that the mold of the Gospel has been cast and should not be altered or broken. That means the doctrine preached by believers of today should resemble the Gospel preached by Christ and the Apostles in the New Testament.

There is so much more joy living in the spirit of the law and doing the will of God out of love and choice, rather than living confined to the letter of the Law and doing things out of obligation and habit. But such love and freedom come with responsibilities. If the system is wrong and you err following the rules, then the system is to blame. But if the system is correct and you err trying to follow the rules, then you must admit and confess so that they are your errors. But thanks to God’s mercy, such errors can be forgiven.

The young Psalmist, who penned the longest hymn made this confession: “I do my best to follow Your commands because You are the one who gives me the desire… So I will live in freedom because I do my best to know your instructions.”⁵ And Zechariah, the father of John the Baptizer, made this claim in his praise to God: “This was the promise God made to our father Abraham, a promise to free us from the power of our enemies, so that we could serve Him without fear in a way that is holy and right for as long as we live.”⁶ That’s why Paul could confidently tell the Galatians: “We have freedom now because Christ made us free. So stand strong in that freedom. Don’t go back into slavery again.”⁷ Even the Apostle Peter echoed this truth: “Live like free people but don’t use your freedom as an excuse to do evil. Live as those who are serving God.”⁸

In one of his sermons on this text, Chrysostom notes that after Paul shamed the believers by pointing our their slavery to sin and alarmed them by bringing up its punishment, Paul counterbalances this by mentioning the benefits they receive through grace. By doing this, he reminds them that they had been set free from an evil life and that it happened without any work on their part. Says Chrysostom: “For no human power could have set us free from such great evils, but ‘thanks be to God,’ who was willing and able to do such great things. And well he says that they were ‘obedient from the heart,’ because they were neither forced nor pressed but came of their own accord, with a willing mind.… This shows that they exercised their free will.”⁹

Chrysostom goes on to explain two gifts the believer receives from God. First, freedom from sin. Then, being servants of righteousness, which is better than independent freedom. Chrysostom uses the following illustration to explain his point: “For God has done the same as if a person was to take an orphan who had been carried away by savages into their own country, and not only freed him from captivity but set a kind father over him and raise him up with great dignity.”¹⁰ Chrysostom paints an interesting and inspiring picture of a helpless person taken hostage, after which they were abused and misused. But by someone’s daring rescue they were miraculously delivered and brought back to good health So what would happen then if they turned around and willingly went back to their hostage takers to be enslaved by them again. Such are those who have been freed from sin by Christ who inexplicably goes back into sin’s bondage.

Reformer Martin Luther has an interesting paraphrase of what he feels Paul is saying here, especially the way it was taught in the Roman Catholic church: “From the teaching of justification by works you were led to a form of the Gospel. This wisdom of the flesh – is enmity against the Word of God. But the Word of God is unchangeable and invincible. Therefore, it is necessary that the wisdom of the flesh – be changed, give up its form, and that man accept the form of the Word. This takes place when through faith it is taken captive and overcome, and the believer confesses that the Word is true and reason false. This is the special mark by which the believer or saint is known.”¹¹

John Calvin gives us some insight into his choice of grammar to help explain what Paul was saying. He begins by pointing out that the Dutch teacher and theologian Erasmus had followed one of the older versions of Romans, and chose to translate the Greek typos as “form” of doctrine. But Calvin felt it was better to rewrite it as “type” of doctrine. He concedes that even some may prefer the phrase, “pattern.” This same word is used to describe the nail prints in our Lord’s hands.¹² Calvin has the same thought in mind when he states that for him, he understands it as a formed image or impression of that righteousness which Christ engraves on our hearts. It also corresponds with the prescribed rules of the law we are to follow in our actions, words, and deed, so that we neither deviate to the right or to the left.¹³ In other words, all the teachings of Christ that mirror the Law given to Moses must be observed under grace rather than under obligation. Calvin goes on to explain: “It must be observed, that no one can be a servant to righteousness except they are first liberated by the power and kindness of God from the tyranny of sin. So Christ Himself testifies, ‘If the Son shall free you, you shall be free indeed.’¹⁴ What are then our preparations by the power of free will, since the commencement of what is good proceeds from this manumission,¹⁵ which the grace of God alone effects?”

John Bengel tells us that it is evident why Paul frequently mentions the gift of the Holy Spirit while proving that justification is by faith alone. He does so to counter the argument of those who are in doubt or error who see justification as a consequence of righteousness. Since righteousness flows from faith, adoption accompanies righteousness. Then, by the gift of the Holy Spirit comes the cry, Abba, Father, and with newness of life, follows upon adoption. However, faith and righteousness may not be clearly evident or perceived by our senses, so the gift of the Holy Spirit produces very conspicuous and prominent effects.¹⁶ Also, the surpassing excellence of these fruit conclusively prove that the works of mankind are worthless in securing justification.¹⁷

Adam Clarke also sees fit to offer a paraphrase. He says that this verse should be read as follows: “But thanks be to God that, although you were the servants of sin, nevertheless you have obeyed from the heart that form of doctrine that was delivered unto you; or, that mold of teaching into which you were cast.” Clarke notes that the Apostle does not thank God that they were sinners, but that, although they used to be, they were now the recipients of a Gospel they believe and obey. The Hebrew phrase in Isaiah is exactly the same as that of the Apostle here: “On that day you will say: ‘I thank you, Adonai, because, although you were angry at me, your anger is now turned away; and you are comforting me.”¹⁸ Clarke then points out that the term: “Being then made free from sin,” is a term that refers to the freeing of slaves by their masters. As such, they were redeemed from the slavery of sin, and then became servants of righteousness. This introduces another figure of speech in which both sin and righteousness are personified. Says Clarke: “Sin can prohibit no good and profitable work; righteousness can require none that is unjust or injurious.”¹⁹

Robert Haldane reveals that some were saying in his day the same thing the opponents of Paul were saying back in his day. That is, since sinning gives God’s grace the opportunity to shine, then the more we sin, the greater glory God receives for His unending grace. Haldane notes that the Apostle Paul expresses his thankfulness to God that those who had been slaves of sin but were now servants of righteousness. For someone to suppose that sin could never be a matter to be thankful for, is on Haldane’s mind. He writes that this is: “The most palpable error, that could not be more remote from the meaning of this passage.” For Haldane, Christian compliance is obedience from the heart, while submission to sin is by force. In fact, any attempt at compliance by an unconverted person is agreement produced by some motive of fear, self-interest, or pressure, and not from the heart. Says Haldane: “Nothing can be more convincing evidence of the truth of the Gospel than the change which, in this respect, it produces on the mind of the believer. Nothing but almighty power could at once transform a person from the love of sin to the love of holiness.”²⁰

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER SIX (Lesson XV)

At this point, Martin Luther asks the question: “How can anyone resist the attack of sin and passion?”¹ He explains: You can keep sin from having dominion over you and denying it any victory by simply not yielding to it. Sin cannot control you unless you give it permission to do so. In other words, neither sin nor Satan has enough power over any Christian to make them do anything they are unwilling to do, no matter how fiercely and he may assail and tempt them. The old adage, “The devil made me do it,” belongs to the unbeliever, not the believer.

German scholar John Bengel speaks of the benefits of those who willingly submit to what is right. He states that Paul is pointing out that when anyone is willing to become a servant, then obedience is expected as a consequence.² He also notes that the Greek word eis (“to” or “unto”) used here, is best understood as “submitting” and occurs twice in this verse. That’s why absolute obedience should be taken in a positive sense. Not only that, but claims of righteousness can be promptly claimed by those who act obediently. Says Bengel: “Righteousness unto life is the antithesis of death.³”⁴

Adam Clarke reminds us that in order to be considered a sinner one must be living under the law. But since believers are no longer judged by the law, does this mean anything they do that is clearly against God’s word and the teachings of Christ no longer labeled sin? Of course not! But Clarke then asks: “Shall we abuse our high and holy calling because we are not under the law which makes no provision for pardon, but are under the Gospel which has opened the fountain to wash away all sin and defilement? Shall we sin because grace abounds? Shall we do evil that good may come of it?”⁵ Clarke cautions that we must not think this way. Rather, while the Law may condemn but not forgive, the Grace of God convicts and pardons when such forgiveness is sought with true repentance. Clarke then says: “Can you suppose that you should continue to be the servants of Christ if you living in sin?” We all know that the person to whom we submit ourselves for service is the real master. Sinners are in the service of Satan, while saints are in the service of Christ. Therefore, if you surrender yourself to sin, you become the servant of Satan, and no longer the servant of God.⁶

Robert Haldane offers his insight on what Paul says here. He notes that Paul has been trying to prove that the doctrine of free justification by faith without works gives no one the license to continue living in sin. Just the contrary. The death of Jesus Christ for sinners and His resurrection for their justification allows them to walk freely and willingly on the highway of holiness.⁷ We see that in verses 12 and 13, Paul urged believers to accept their duty of obedience to God. Then, in verse 14, that God’s blessings would give them strength to stay obedient, Paul then proceeded to caution them not to abuse this offer of grace. Says Haldane: “If a man voluntarily sins, on the pretext that he is not under the law, but under grace, it is proof that the grace of God is not in him. ‘Whosoever is born of God does not commit sin, for His seed remains in him; and he cannot sin because he is born of God.’⁸”⁹

Albert Barnes also comments on this combination of righteousness and death being the consequence of obedient servitude. For Barnes, since the same law covers holiness, then the person who becomes the servant of holiness will feel bound by the law to obey it and keep it. Barnes also notes that this expression of holiness is contrasted with death, No doubt this signifies that the person who voluntarily submits to a life of holiness, will feel bound to maintain it until their justification and life are complete and eternal. As Barnes sees it, this proposition is based on what the Christian understands as the very nature of obligation. He would obey Him to Whom he has devoted himself. Then Barnes remarks that some might see this as implying that justification is the effect of obedience. However, obedience does not signify justification no more than works suggests faith. When Paul speaks here of righteousness, he is talking about personal holiness. This shows that while service to sin leads to death, obedience to God results in holy living and eternal life. Barnes agrees with Haldane¹⁰ who said: “Death is the wages of sin, but life is not the wages of obedience.¹¹”¹²

Charles Hodge wants us to know that works are not the basis for our justification because we are justified freely by God’s grace. However, we are not at liberty to sin without fear and without restraint. That would mean that the doctrine of salvation by grace gives license to unrestrained indulgence in all kinds of evil. Some have made it their point of objection to the doctrine of free grace for ages. And the fact that some objected to Paul’s teachings on that point proves that his doctrine is that which they are so passionately against today.¹³ Hodge goes on to make the point that sinners have no choice who they will serve, for as children of Adam they are servants to Satan. But a born-again Christian does choose whom they wish to serve. So Paul’s question then is, “Why serve Satan, when the wages of such service is death?” Don’t be a fool. Serve God because the gift received for such service is everlasting life.

Frédéric Godet makes an important point here. If we understand that sin is the first master we are naturally subject to from infancy, then its yoke must be broken in order to live for God. This can only happen through faith. Every believer must keep in mind that if they ever make one concession to sin, they would place themselves again under its dominion. This would also put them back on the road they walked in their old life, and that ultimately will lead to death. But Godet makes it clear: “The word death here cannot denote physical death, for the servants of righteousness die as well as the servants of sin… The matter in question, therefore, is death in the sense of moral corruption, and consequently of separation from God here and hereafter; such is the abyss which sin digs ever more deeply, every time that man, nay, that the believer, even gives himself over to it.”¹⁴

Theologian Karl Barth has much to say on this subject, and it is worth reading. But his conclusion is: The person who has been freed by God’s grace can no more adjust himself comfortably to a life of sin than the sinner can play around with grace as an option when needed. They both exist at the same time, yet they do not cohabit. The sinner has no interest in grace, just as the believer should have no curiosity for sin. Each possibility of grace does not exist to serve sin. Barth goes on to say that from both emerges a power for obedience. They are not like a teeter-totter or seesaw. When we were servants of sin, we did not fear that grace might conceivably take over our lives. Writes Barth: “Under sin’s authority we were already sold and given in to it. Much more obvious would be this incompatibility if we were servants unto obedience to God. The two slaveries are, therefore, altogether mutually exclusive, and a man’s existence in Adam cannot be congruous with his existence in Christ… Because we are under grace and not under law, we are not free to sin and are confronted with all either – or, which no bridge can span.”¹⁵

F. F. Bruce also discusses the role obedience plays. Paul takes his narrative in verse 1 about living in sin, and rewords it in verse 14 by saying “No!” This implies that people who talk like this have no understanding of what divine grace actually means. Believers who live under grace live their lives in Christ. And life in Christ exhibits a spontaneous and willing obedience to the Father’s will. Therefore, life in Christ will be characterized by the same obedience Christ had to His Father’s will. Says Bruce: “‘Love and do as you please’ is a maxim which, in those who have God’s love poured into their hearts by the Holy Spirit, can only result in their doing those things which please God. To treat being ‘under grace’ as an excuse for sinning is a sign that one is not really ‘under grace’ at all. Obedience, which leads to righteousness. One might have expected ‘… leads to life’, to balance the preceding sin, which leads to death, but righteousness (justification) and life are two sides of the same coin.¹⁶”¹⁷

Verses 17-18: In the past, you were slaves to sin because sin controlled you. But thank God, you have now obeyed with all your heart the teachings God has given you. You were made free from sin, and now you are slaves to what is right.

In this section let us ask the question: Was the Apostle Paul complimenting the believers in Rome for their complete faith and trust in Christ, or was he having to remind them of what they initially believed but now have doubts about? It seems clear that Paul is referencing the past by saying that at one time they “were” slaves to sin. But that’s over. That’s why they should have confidence that whom the Son sets free, remains free.

Paul is equally thankful that the Corinthians were no longer doing things that were wrong. He said: “In the past, some of you were like that. But you were washed clean, you were made holy, and you were made right with God in the name of the Lord Jesus Christ and by the Spirit of our God.”¹⁸ He told the Ephesians: “God has made us what we are. In Christ Jesus, God made us new people so that we would spend our lives doing the good things He had already planned for us to do.”¹⁹ But Paul’s greatest joy was his own testimony: “In the past, I insulted Christ. As a proud and violent man, I persecuted His people. But God gave me mercy because I did not know what I was doing. I did that before I became a believer. But our Lord gave me a full measure of His grace. And with that grace came the faith and love that are in Christ Jesus.”²⁰

So with that liberation from the Law’s condemnation, all believers are then free to offer their unconditional love and dedication to the one who redeemed and saved them. To do otherwise, would be the greatest form of disrespect, contempt, and rudeness. The Apostle Peter explains the benefits of being entirely dedicated to the truth: “You have made yourselves pure by obeying the truth. Now you can have true love for your brothers and sisters.”²¹ Not only that, but Peter goes on to say: “Even those who have refused to accept God’s teaching will be persuaded to believe because of the way you live. You will not need to say anything.”²²

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER SIX (Lesson XV)

Reformer Martin Luther put a particular twist on how the desire to do wrong can end up benefiting the believer. He says that since all things work together for good to them who love God,¹ then any temptation a person may encounter to commit a sinful deed or have impure thoughts only ends up making the believer’s soul all the more pure and their mind all the more certain. In the same way then, the temptation of pride should make the believer even more humble. The invitation for inactivity should make us all the more industrious. Greed should make us all the more generous. Anger makes us all the more gentle. Gluttony makes us all the more moderate. Says Luther: “In this way, temptation turns out to be a great blessing. Sin will indeed rule in our mortal body if we yield to it, but we must resist it and make it our servant.”² To this, we add that Luther was implying that as righteousness fights back against unrighteousness, the end result will leave the believer’s heart, mind, and body more sanctified than ever.

John Calvin seems to have the same view when he said that it appears to him that Paul was offering here a special consolation by which the faithful are to be strengthened. That way, they will not faint in their efforts to become more holy. It is done by their becoming more aware of their weaknesses. Paul exhorted them to devote all their bodily members to the service of righteousness. But as they carry on with the wounds left by their sinful nature, they cannot help but walk with a limp. Says Calvin: “The meaning is now clear. The Apostle wanted to comfort us, lest we should become weary in trying. It comes from striving to do what is right because we still find in ourselves many imperfections. However, no matter how much we may be harassed by the stings of sin, it cannot yet overcome us, for we are enabled to conquer it by the Spirit of God.”³

Robert Haldane sums up his thoughts on what Paul says here by saying that the assurances given to believers that sin will not have rule over them cannot be fully appreciated unless you are one of those who are unresponsive to sin and alive to God. Each believer who is convinced of this will feel motivated to stay on course and not be distracted by sin. Such blessed assurance will put their minds at ease knowing that sin cannot have dominion over them. That is quite the opposite from looking for any reason, excuse, or pretext to allow living in sin to continue. Says Haldane: “On the contrary, they are thereby bound by every consideration of love and gratitude to serve God, while, by the certain prospect of final victory, they are encouraged to persevere, in spite of all difficulties and opposition, either from within or from without.”⁴

Albert Barnes makes an interesting point by saying that if justification came with no attachments of surrender and submission to check evil tendencies, that would leave every believer to the ravages of uncontrolled passions. They would have no motivation to abandon their sins. That is why grace comes with mercy because it is designed to help the believer subdue sin and destroy its influence so they can move on to being sanctified tools and vessels of God’s Spirit.⁵

Charles Hodge also advises that we should all yield ourselves to God because sin has no right to dictate our destiny. The believer is not engaged in some hopeless struggle. What they are fighting for is a complete victory over that which is trying to enslave them. Says Hodge: It is a joyful confidence which the Apostle expresses here that the power of sin has been effectually broken, and the triumph of holiness effectually secured by the work of Christ.”⁶

Jewish scholar David Stern speaks of how a Jew would see what Paul says here about no longer being under the Law. He points to Paul’s use of this phrase in Galatians 3:23. The Greek word “nomos,” literally means, “law.” It is often translated as “Torah” in the Jewish New Testament.⁷ But here it must be rendered “legalism,” which is defined in Romans 3:20 as perverting the Torah into a system of rules for earning God’s praise without trusting, loving, or communing with God the Giver of the Torah. He goes on to explain about what it means to be “under legalism” and “under grace.” He notes that the Greek word “hypo,” is translated twice here in Chapter 6 as “under.” It means: “controlled by”⁸ or “in subjection to.”⁹ This makes it possible to use the slavery metaphor in the following verses.

Then David Stern asks in what sense are believers “in subjection to” grace? He replies that it can be seen in the sense of accepting Yeshua’s “yoke,” which is “easy” and “light” to “restful.”¹⁰ This is in contrast with the weary “harness” of legalism.¹¹ Therefore, being “under grace” involves a relationship that, because of the nature of grace, does not have the usual oppressive characteristics of slavery. Says Stern: “God’s people are to live within the framework of Torah, but they are not in subjection to legalism. God’s giving Torah was itself an act of grace which the New Testament compares with His sending Yeshua. God’s people, the people who are in a trust relationship with Him, are and always have been under grace and under Torah, but never under legalism.”¹²

Another Jewish Bible scholar offers his view. For him this verse is often stripped by commentators of its context, thereby promoting the erroneous doctrine of, “grace verse law.” As he sees it, Paul is telling the Gentile believers to follow God’s ways as taught in Torah, and not the way of the world because they are now under grace. For him, the term “not under law” does not mean, “not having to follow God’s Torah.” Such an idea would be considered heresy by a Jewish rabbi such as the Apostle Paul and would contradict many New Testament Scriptures.¹³ The Hebrew word “Torah” is misunderstood when translated into English as “Law.” It actually means, “set of instructions.” Even though it is often used as a reference to the Ten Commandments, or the first five books of the Bible, it is, in fact, the whole Old Testament.

Verses 15-16: So what should we do? Should we sin because we are under grace and not under law? Certainly not! Surely you know that you become the slaves of whatever you give yourselves to. Anything or anyone you follow will be your master. You can follow sin, or you can obey God. Submitting to sin brings spiritual death, but submitting to God results in being right with Him.

Once again, the Apostle Paul perceives a retort from his critics who think that by eliminating the Law from having any influence in a believer’s life, that this gives them the right and freedom to live any way they want. His opposition to such thinking was expressed in his letter to the Corinthians: “Dear friends, we have these promises from God. So we should make ourselves pure – free from anything that makes our body or our soul unclean. Our respect for God should make us try to be completely holy in the way we live.”¹⁴ Paul seems to be referencing the same idea of taking advantage of grace in his letter to the Galatians when he rejected any thought that the freedom we receive from Christ has unintentionally made us all sinners.¹⁵

Apparently Titus faced a similar problem and so Paul wrote to him: “The free gift of eternal salvation is now being offered to everyone; and along with this gift comes the realization that God wants us to turn from godless living and sinful pleasures and to live good, God-fearing lives day after day, looking forward to that wonderful time we’ve been expecting, when His glory shall be seen—the glory of our great God and Savior Jesus Christ. He died under God’s judgment against our sins so that He could rescue us from constantly falling into sin and make us His very own people, with cleansed hearts and real enthusiasm for doing kind things for others.”¹⁶

Now Paul hammers the proverbial last nail in the coffin as to what happens whenever a person yields their will to another. This was the dilemma Joshua faced, and the reason why he challenged the people to chose once and for all who they were going to serve.¹⁷ As it was then it is the same today. The choice is given to the individual. Jesus made this very clear when He said: “You cannot serve two masters at the same time. You will hate one and love the other, or you will be loyal to one and not care about the other.”¹⁸

The problem with many who desire servanthood with Christ is that they still have not taken themselves out of the market that deals in selfish interests. Many worked hard as slaves of sin, impurity, and lawlessness, now their only desire is to take it easy as freed slaves in Christ. Before, they were only too willing to put out for the devil and sacrifice anything to get their thrill; but now they are unresponsive to the needs of the Kingdom and will give no time at all to do the work that needs to be done. The fundamental problem is not that Christ refused to pay the highest price to redeem them, but that they refuse to let Him get full interest on the investment in their lives that He bought with His own blood.

Early church scholar Theodore tries to explain what he understands Paul is saying to the Jews. It is the whole purpose of the law to explain what we should and should not do. If we choose to live outside the confines of the law, there is nothing to stop us from doing what we like. But when we accept what the Law says about right and wrong, then we start living under the law. So what Paul says here easily applies to us. What Paul expresses here may seem contradictory because it looks like since we are free of sin we are no longer under the law. But, says Theodore: “He does not mean that the outpouring of grace has given us license to sin.”¹⁹ This is another way of saying that before we were converted our sins were against the law, but the law offered no forgiveness. After we become believers, then our sins are against God’s grace, who in His mercy, offers us forgiveness through the power of the blood in the sacrifice of Christ.

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER SIX (Lesson XIV)

Verse 14: Sin will not be your master because you are no longer under law. You now live under God’s grace.

What’s makes this possible, the believers in Rome might ask? Paul has the answer. The Law will no longer be able to declare you as sinful as a child of Adam. Any mistakes or disobedience will now be handled by the grace of God as a child of God.¹ This same sentiment was expressed in one of the Jewish Temple songs: “O Israel, hope in the LORD; for He is loving and kind and comes to us with armloads of salvation.”² And the Prophet Micah includes it in his praise for the LORD: “He will come back and comfort us again. He will throw all our sins into the deep sea.”³ So if God was merciful enough to do this under the Law, how much happier will He be to do the same thing under grace. This is available because those in Christ are now free from the condemnation of the Law. It happened because of the price paid by the Son of God. Jesus announced this freedom as follows: “If the Son sets you free, you are certainly free.”⁴ Not the Law, but the Son.

It is good at this point to offer some clarification concerning Grace’s relationship to the Law. First of all, do not be misled and think that grace replaced the Law making it null and void. It did not. Grace augmented the Law. When Moses received the Law it was intended to show why people are sinners. It was given the power to convict and condemn. But it could then do nothing about it. It could pronounce someone guilty but it could not forgive the guilt. Then God sent His Son to add what the Law was missing. Jesus made it very clear, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.”⁵ Jesus did just that, He fulfilled all the requirements of the Law to cancel the death sentence for sin. Then He accomplished what the Law was unable to do, He added the element of Grace. Therefore, when someone is deemed to be a sinner because they have broken the Law, with this added component of Grace, the sinner can find forgiveness and have that sin removed. The Law is still attributed to what God gave Moses, but Grace is ascribed to Jesus Christ alone. It is His fulfillment of the Law; His sacrifice, blood, and death on the cross that covers sin. That is why, once you become a child of God and you disobey the Word and Will of God, then you are not condemned anymore by the Law, Christ took care of that. You are now convicted by the Holy Spirit. And the Holy Spirit does not take you back to the Law to show you what you did wrong. Rather, He takes you to God’s throne room of grace and mercy,⁶ where you can confess your sins and He will be waiting there, ready to forgive you your sins and purify you from all your wrongdoing.⁷ That’s why we no longer live under the Law, but under Grace.

For the Jewish members of the church in Rome, this thought of being held prisoner by evil was not new. They received the same message by one of their own Rabbis. He taught: “There were three to whom the Holy One, blessed be He, gave a foretaste of the future world while they were still in this world. Namely, Abraham, Isaac, and Jacob. Abraham [we know] because it is written of him, [The Lord blessed Abraham] in all,⁸ Isaac, because it is written, [And I ate] of all; Jacob, because it is written, [For I have] all.⁹ Three were there over whom the evil inclination had no dominion.¹⁰ Namely, Abraham, Isaac, and Jacob, [as we know] because it is written in connection with them, in all, of all, and all. Some include also David, of whom it is written, My heart is wounded within me.¹¹ And the other authority? — He understands him to be referring here to his distress.”¹² So Paul was using a theme familiar to his Jewish brethren.

Paul shared this truth with Titus: “He gave Himself for us. He died to free us from all evil. He died to make us pure – people who belong only to Him and who always want to do good.”¹³ So, if we are now free from the Law, what will motivate us to follow the lead of the Spirit instead of the flesh. The writer of Hebrews quotes the prophet Jeremiah: “I will put my teachings in their minds, and I will write them on their hearts. I will be their God, and they will be my people.”¹⁴ The reason for this change is laid out by Paul to the Galatians: “Before this faith came, the law held us as prisoners. We had no freedom until God showed us the way of faith that was coming.”¹⁵ Paul goes on to say: “But when the right time came, God sent His Son, who was born from a woman and lived under the law. God did this so that He could buy the freedom of those who were under the law. God’s purpose was to make us His children.”¹⁶ Paul finishes making his point by then saying: “If you let the Spirit lead you, you are not under law.”¹⁷

In other words, don’t wait to be indicted for wrongdoing under the Law, let conviction by the Holy Spirit lead you to seek forgiveness from God through grace. The Apostle John articulated this in the opening of his Gospel: “The law was given to us through Moses, but grace and truth came through Jesus Christ.”¹⁸ This is why Paul wrote the Corinthians: “He made us able to be servants of a new agreement from Himself to His people. It is not an agreement of written laws, but it is of the Spirit. The written law brings death, but the Spirit gives life.”¹⁹

So many believers, after having the members of their body freed from the intrinsic control of sin, never follow through and then surrender those bodily members to God for His use. They feel that being cleansed from sin is the completed work. Not so! It is merely the beginning. Any tool, no matter how well made, clean or sharpened, when left on the shelf will ultimately return to its former state of rust and corrosion. We were not saved to be works of art, but workers in action. Jesus sent His disciples out to preach the gospel, heal the sick, and cast out demons. He said the harvest was ripe but the workers were few. What would you think of a son whose father gave him a million dollars to invest in his own future, who then simply ran around telling everybody, “Look at what my dad gave me!” and showing off the money to everyone who would stop to look and listen, as he exclaimed, “Isn’t it pretty? Isn’t it nice?” You’d probably say the same thing about a Christian who goes around telling everyone they are possessors of God’s free salvation; describing how ensuring it is to know that their names are written in the Lamb’s Book of Life, but never bother to translate that into any investment of helping other lost souls to hear about the kingdom of God so that it can bring them joy in the Lord.

The context of Paul’s theology here strikes a crippling blow to the roots of social gospel and universal salvation. Such phrases as, “dead to sin,” “buried with Christ,” “united with Him,” “crucified with Him,” and “died with Christ,” completely destroys the congenial and benevolent ministry of those who disdain any further involvement other than shaking a hand or signing a card. It frightens the weak-kneed modernist who faints at the idea of having to tell some heathen or sophisticate that they are sinners, lost, and without hope unless they accept Christ as their personal Savior. But Paul found that message to be the “power of God unto salvation.” It’s like a neighbor who hears the family next door is celebrating because they just won a big sweepstakes prize. But he’s afraid to disappoint them by showing them the fine print on the announcement: “You may be a winner!”

This section contains the first answer to the question of the role of grace in our salvation, and whether we should continue in sin so that grace may keep overcoming our sin to the glory of God. A similar question is asked about grace again in verse 15. Anyone sensitive enough to the power of the Gospel will plainly see that this genuine salvation of which Paul here speaks is sorely missing in parts of Christendom today. Many times sinners are made sorrowful through the preaching of the love of God and a few tears of remorse brings momentary relief, but this in no way corresponds with the new life which Paul declares here. Much of the sinner’s reaction and consequential behavior depends on how the Gospel they heard was presented. A light, compassionate offering of a motivational gospel will bring the same result and sense of feeling good. But a deep, powerful preaching of the Gospel slices all the way through to separating the marrow from the bone. A swift, strong blow of the God’s two-edged sword can sever in one stroke all ties to the Adamic nature and bring about the death of the old man and the birth of the new one.

Early church scholar Ambrosiaster shares his understanding of Paul’s message that if we are obedient to the commandments God gives, then sin will not rule over us, for it only rules over those who are disobedient. This is revealed by the fact that if we do not live according to God’s Word, then we are under the condemnation of the law. By obeying God’s Word and keeping ourselves from sin, we are no longer under the Law but under Grace. Each believer must be aware if they disobey they fall back under the Law. That’s when sin will being ruling over them once more because every sinner is a slave to sin. Ambrosiaster wrote that a person is required to remain under the arm of the law as long as he does not receive forgiveness through Christ. It is by the law’s authority that sin makes the sinner guilty. Then Ambrosiaster writes this: “Thus the person to whom forgiveness is given and remains free by not sinning anymore will neither be ruled by sin nor be under the law. For the authority of the law no longer applies to him; he has been delivered from sin. Those whom the law holds guilty have been turned over to it by sin. Therefore, the person who has departed from sin cannot be under the law.”²⁰

Everyone knows that concepts or theories do not succeed as acceptable ideas until they are proven to be valid. Let us consider that all the fruit of the spiritual oneness with Christ exist as characteristics of one element – transformed love. When we look at the Scriptures, we can see how this design plays out with love turning into the fruit of Joy.

Paul openly promotes rejoicing as the order of the day when he told the church in Philippi: “Always be full of joy in serving the Lord. I’ll say it again – rejoice!”¹ As a well educated Jewish scholar, Paul knew how this word was used in the Old Testament to describe people’s response to God’s goodness in singing, music, worship, festivals, when given victory, and in prayer. The prophet Nehemiah proclaimed that “Don’t be sad, because the joy of ADONAI is your strength”² The word for “strong” in Hebrew means, “To feel loved and protected.” Paul was also fluent in Greek and knew that from the writings of Homer and onward, joy meant being happy and content with someone or something you loved or held dear.

When we read the New Testament, we see that Jesus’ miracles and preaching brought great joy to the people affected. No wonder on the night of Jesus’ birth the angel said to the shepherds, “I bring you good news that will bring great joy to people everywhere.”³ For those who longed and looked for God to send the Messiah, their hearts were made glad and filled with joy because of their love for the LORD Eternal. So instead of letting your love sit idle on the shelf, waiting for some magical moment to express itself, let it get excited over your love for God and those around you so it can be transformed into joy and blossom and bloom like a flower on a sunny day. After all, joy is love when it gets excited. – Dr. Robert R Seyda

NEW CHRISTIAN TERRORIST CELLS UNCOVERED

Latest news reports find that five terrorist cell groups have been operating in particular churches. Church security identifies these as Bin Sleepin, Bin Arguin, Bin Fightin, Bin Complainin, and Bin Missin.

Their leader, Osama Bin Lucifer, trained these groups to destroy the Body of Christ. The plan is to come into the church disguised as a Christian and work within the church to discourage, disrupt, and destroy their harmony, fellowship, and spirituality.

A tiny cell known by the name Bin Workin is actually the only effective counter-terrorism force in the church. This group appears to be very weak, however. It is easy to detect because it is the only group that is active in service to Christ. Unlike the real terrorist cells, the Bin Workin team does not blend in with whoever and whatever comes along. Bin Workin visibly does whatever is needed to uplift and encourage the Body of Christ.

We have noticed that the Bin Workin cell group has different characteristics than the others. They have Bin Watchin, Bin Waitin, Bin Prayin, and Bin Longin for their Master, Jesus Christ, to return. Which cell group do you belong to?

The Apostle Paul had this to say: “We hear that some among you are idle and disruptive. They are not busy; they are busybodies.” (2 Thessalonians 3:11)

Jesus wanted everyone to be alert and prepared for His return, so He said: “Be on guard! Be alert! You do not know when that time will come.” (Mark 13:33)

These same groups have been detected in other denominations. The Office of Home Church Security is coordinating its efforts with the Bin Workin group to interdict the activities of the five terrorist cells now known to be active throughout many American churches. Report all sightings to proper authorities.

By Rev. Dennis Smart, alias Bin Readin
Edited by Carlton Earp, alias Bin Thinkin

TO MY STUDENTS AND FOLLOWERS OF MY “Sermon Planning and Preparation,” and “I Am Not Ashamed of the Gospel” classes, for some reason Facebook will not allow me to post new lessons there. I will see what I can do about it.

In the meantime, please go to my FB Home Page or my blog at “rseyda38.net” for updates and new lessons. Thank you for your understanding.

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER SIX (Lesson XIII)

John Calvin sees this as the beginning of Paul’s exhortation that the Roman believers adhere to the doctrine he just delivered respecting fellowship with Christ. Paul’s point is this: Although the possibility of sinning is still in us, it is not what God wants, and believers should be vigorous in their fight against it regaining power. The quality of our sanctification ought to be superior to it, so that our life may testify that we are truly part of the body of Christ. Calvin goes on to say, that once sin obtains dominion over our souls, all our faculties fall prey to its sinister service. That’s why Paul describes the reign of sin by what follows once it takes control of our lives. He then clearly shows what we must do to shake off its yoke. He borrows a similitude from the military by calling our bodily members, weapons. Says Calvin: “It’s as though Paul said, ‘As the soldier has his arms ever ready, that he may use them whenever he is ordered by his general, and as he never uses them but at his command; so Christians ought to regard all their faculties to be the weapons of the spiritual warfare.’”¹

John Bengel writes that in these verses the character of the Christian is first dealt with. Secondly, man’s actions and duties come into play. If our old-self is dead to sin, it would not be appropriate to suggest that it could yield itself, or offer itself to sin for service. However, the person who is alive in Christ may present themselves to God to be used as a vessel or instrument of love, grace, kindness, and mercy. Sin is considered here to be a dictator. Paul also talks about believers who are now living a Christian life. They were once spiritually dead in sin, but now they are alive in Christ.² Being alive does not mean sitting a round and waiting for something to happen. It means being alert and active in carrying out a mission and striving toward a goal.

Adam Clarke also makes a valid point by saying, being tempted is not a sin. Sin comes when we yield to temptation. Sin only exists as part of Satan‘s solicitation. It’s the devil‘s sin, not ours until we make it our own. That comes by willingly entering into temptation. We are to resist the devil, and he will flee from us.³ Satan cannot force you to sin until he takes control of your will. He does not have the power to bring you under his subjection. You may be tempted, but yield not to the temptation.”⁴ Clarke goes on to say, that one of the best ways to fight against the temptation of sin is to yield yourself more and more to God. In other words, turn your will over to God, let Him be the biggest influence on the choices you make. Remember, even though you know it’s God’s will, just like temptation you are the one who is free to choose.

Robert Haldane notes that the Apostle Paul was accused by some of his contemporaries of teaching a form of justification that allowed people to continue living in sin because once you are saved, you are always saved.⁵ Haldane sees Paul having proven just how unfounded such an objection would be to the doctrine of justification. Thereby, the Apostle exhorts those he addresses to live in a way that agrees with holiness as defined in the Gospel. This is what was really on Paul’s mind, so throughout the rest of this chapter, he asks them to consider various options. He also tries to induce them to walk in that newness of life which comes from being risen with Christ. Haldane says we should take notice that although the Apostle expressly taught that they who are justified are likewise sanctified, yet it pleased God to motivate His people to act in harmony with Him in their sanctification process. That way, they could both will and do what was right and pleasing Him. Says Haldane, “The earnest exhortations to obedience and the motives held forth at the conclusion of the chapter are entirely consistent with what had been declared as to the certainty of their sanctification resting on the power of God, and to be viewed as outward means which God employs to effect this purpose.”⁶

Albert Barnes offers specific instructions on how Christians can devote every member of their body to God and His service. He begins with their tongue being consecrated to His praise, as well as to the promotion of truth, kindness, and benevolence. Then their hands employed in useful labor for Him and His cause. Their feet being swift in His service, and not walking in the paths of iniquity. Their eyes contemplating His works to excite thanksgiving and praise. Their ears closed to words of deceit, or songs of immoral persuasion that would lead astray. As Barnes advises: “Be open to catch the voice of God as He utters His will in the Book of truth, or as He speaks in the gale, the gentle wind, the rolling thunder, the ocean, or in the great events of His providence. He speaks to us every day, and we should hear Him; He spreads His glories before us, and we should survey them to praise Him; He commands, and our hands, and heart, and feet should obey.”⁷

Henry Alford reacts to the absurd idea of believers allowing themselves to become subservient to wickedness. He says it is the same way a soldier renders his service to his commander or a servant to his master. He makes the point that our bodily members can become instruments (or, ‘weapons,’ as the [Latin] Vulgate and most of the Greek expositors, and Luther, Calvin, Beza, Tholuck see it. Tholuck defends this rendering by Paul’s fondness for military similitudes, and by the occurrence of Roman soldiers in his writings.⁸ On the other hand, as in Romans 12:1, such commitment denotes an act of self-devotion to God once and for all, not merely a perfunctory habit. We must consider that it involves not only certain members of our body, but our complete being; body, soul, and spirit, to God, since those members once dead are now alive and available for His use.⁹”¹⁰

Charles Hodge uses a theological approach in his commentary by saying that Paul does not teach that the body is the source of sin, nor does it serve as sin’s throne. Rather, the body and its members are the organs used in its manifestation. This is how the inward dominion of sin is outwardly manifested. If one’s body is under the influence of sin, the Apostle encourages them to resist giving in. This is important because a person’s immoral bodily appetite tends to enslave their soul. Hodge notes that body and soul are so united in common ways so that when the Bible says, “Let not sin reign in your mortal body,”¹¹ it’s the same as saying: “Let not sin reign in you.” Says Hodge: “When we speak of sin as dwelling in the soul, we do not deny its relation to the body; so neither does the Apostle when he speaks of sin dwelling in the body, mean to deny its relation to the soul.”¹²

Charles Spurgeon also preached that it is in the body that sin tries to reign. He exhorted: “These poor things, these mortal frames of ours, have so many passions, so many desires, so many weaknesses, all of which are apt to bring us under the dominion of sin unless we watch with great care.”¹³ He goes on to say that by yielding members of our bodies to sin’s influence we then make them instruments of unrighteousness. This includes our eyes, ears, hands, feet, etc. Why not keep them sanctified and submit them only to God for His use? Spurgeon offers this: “He is not the God of the dead; He cannot use the dead, but He is the God of the living, and as you profess to have received a new life in Christ, yield up all the faculties of this new life unto the living God.”¹⁴

Karl Barth gives an excellent exegesis of these verses. He writes that the relationship between his body and who he is must make clear that he is not always what his body makes him out to be. He contends that he and his body do not work together to provide an unchallenged domain in which sin rules. Rather, Barth makes the point that we are the battlefield in which sin has to fight for every victory. Says Barth, “I am the warrior under grace, the new man, who can neither admit nor submit to the tyranny which sin exercises over me and over my mortal body.”¹⁵ Barth goes on to explain that by “tyranny over the body” he is speaking of how sin reigns over the circumstances in which the body lives. It is not something we should make peace with but should be in full revolt against. Believers are not to be passive observers of the conflict between grace and sin in their being. Sinful temptations should be considered as an invasion by foreign forces. Unfortunately, too many believers accept their sinful weaknesses and hope to God that He will have mercy and save their souls from judgment and punishment.

John Stott emphasizes the fact that if we have all died to sin, it is unthinkable that we should allow sin once again to direct our thoughts and actions. Also, since those who are dead to sin are now alive to God in Christ, it is only befitting that we offer our heart, mind, soul, and body to Him, which is our reasonable service.¹⁶ Says Stott: “This theme of life and death, or rather death and life, runs right through this section. Christ died and rose. We have died and risen with Him. We must, therefore, regard ourselves as dead to sin and alive to God. And, as those who are alive from death, we must offer ourselves to His service.”¹⁷

One Jewish writer offers his insights on how believers can remain unyielding to sin. He notes that the Apostle Paul repeats the message again and again throughout these ten verses, describing the “walk in the newness of life,¹⁸” as the opposite of following sin. The writer remarks that the only place this “walk” is outlined for the Roman believers to learn and follow, is in the Old Testament. This was given by God so that they would know what sin is and flee from it. Then in Chapter 8, Paul makes it very clear that those who are still “of the flesh” are not ruled by God’s Torah. This is because they still live under condemnation. He makes the point that this repetitive message would be old news to a Jewish audience. They already knew about sin and its consequences because of Torah.¹⁹ That’s why we must see this message as being directed toward new Gentile believers who had little knowledge of what the Torah called “sin,” and the command to obey God’s Word.²⁰”²¹

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER SIX (Lesson XII)

Paul spells out to the Galatians what he means about maintaining the freedom they have by living in Christ: “I tell you, live the way the Spirit leads you. Then you will not do the evil things your sinful-self wants.”¹ He also cautioned the Ephesians: “You were taught to leave your old-self. This means that you must stop living the sinful way you lived before. That old-self gets worse and worse because people are fooled into doing what is wrong.”² The Apostle also addresses the same problem among the Thessalonians: “God wants each one of you to learn to control your own body. Use your body in a way that is holy and that gives honor to God.”³ And to his young protégé Timothy he writes: “Stay away from the evil things a young person like you typically wants to do. Do your best to live right and to have faith, love, and peace, together with others who trust in the Lord with pure hearts.“⁴ Then to Titus, whom he appointed as Bishop, he writes: “That is the way we should live because God’s grace has come. That grace can save everyone. It teaches us not to live against God and not to do the bad things the world wants to do. It teaches us to live on earth now in a wise and right way – a way that shows true devotion to God.”⁵

Then Paul wants these believers in Rome to know that it was an exercise of their will that determined whether or not they yielded to their spiritual nature or to their sinful nature. Paul made this clear to the Corinthians: “Surely you know that your bodies are parts of Christ Himself. So I must never take what is part of Christ and join it to a prostitute!”⁶ It must be understood at this point that back in Paul’s day the heathen temples were staffed with sacred prostitutes who served as priestesses to honor and do the service of the goddesses they represented. Many of these gods and goddesses were thought to make the land and its people fertile. So they had these fertility rites to urge their gods to make the land and animals abundant. In Canaan, there were pairs of such gods: Baal and Asherah, and later, Osiris and Isis.

The prophet Hosea seems to be warning the people of Israel against having sex with temple prostitutes in rituals honoring these Canaanite fertility gods.⁷ Sometime later, Judah’s King Josiah (639–609 B.C.) tore down buildings that housed “male prostitutes” who may have served in the worship of Canaanite gods.⁸ In Jewish Scriptures, Israel’s unfaithfulness is often compared with being a prostitute or chasing after prostitutes.⁹ In the New Testament, the writer of Revelation calls Babylon, meaning the Roman Empire, a shameless prostitute who tempts people and nations into relations with her.¹⁰ However, this principle also applied to prostitutes who provided their pleasure trade for money.

When Paul wrote to the Colossians, he gives this warning: “So put everything evil out of your life: sexual sin, doing anything immoral, letting sinful thoughts control you, and wanting things that are wrong. And don’t keep wanting more and more for yourself, which is the same as worshiping a false god.”¹¹ But the Apostle James was thinking of a person’s unbridled tongue as being one of the most hurtful and dangerous members of the body that can wreck havoc among believers.¹² That’s why Paul calls them “tools of wickedness.”

And Paul’s warning is clear and precise: “Don’t you know that those doing such things have no share in the Kingdom of God? Don’t fool yourselves. Those who live immoral lives, who are idol worshipers, adulterers or homosexuals – will have no share in His Kingdom. Neither will thieves or greedy people, drunkards, slanderers, or robbers.”¹³ Paul tells the Thessalonians that this evil is twofold: “They will all be condemned not only because they did not believe the truth, but also because they enjoyed doing what was wrong.”¹⁴ The Apostle Peter felt the same way: “They think it is fun to do evil where everyone can see them. They enjoy the evil things that please them. So they are like dirty spots and stains among you – they bring shame to you in the meals you eat together.”¹⁵

Any yielding of ourselves to powers stronger and higher than we are should be that of God. This call went out centuries ago: “Don’t be stubborn as your ancestors were. But obey the Lord with a willing heart. Come to the Temple that He has made to be holy forever. Serve the Lord your God.”¹⁶ Such loyalty to God was praised even by the heathen potentate Nebuchadnezzar: “Praise the God of Shadrach, Meshach, and Abednego…These three men trusted their God and refused to obey my command. They were willing to die instead of serving or worshiping any other god.”¹⁷

That’s why Paul was not hesitant to say: “You should know that your body is a temple of the Holy Spirit that you received from God and that lives in you. You don’t own yourselves. God paid a very high price to make you His. So honor God with your body.”¹⁸ He reminded the Corinthians of this again when he wrote: “He died for all so that those who live would not continue to live for themselves. He died for them and was raised from death so that they would live for Him.”¹⁹ And that’s why Paul also informed the Ephesians: “God gave us back our lives when He raised Christ from the dead—only by His undeserved favor will we ever be saved.”²⁰

Paul spoke earlier about the danger of believer’s allowing themselves to become tools of wickedness. Now he encourages them to become instruments of righteousness. We see this comparison in the wisdom of King Solomon: “Speak without thinking, and your words can cut like a knife. Be wise, and your words can heal.”²¹ We must understand that God will not forcefully take over a person’s body and make them do and say things like robots or puppets. He gives the inspiration and motivation, but the person by their own will must yield to that stirring by the Holy Spirit. In that way, the spiritual nature will take charge of all bodily members.

Origen has an interesting question to ask, and that is: Why does Paul add that the body is “mortal,” when this seems so obvious? Origen believes that the reason for this is the fact that Paul wants to show how impossible it should be for sin to reign in our bodies. Origen points out that once we realize that our body’s desires can be put to death, making it dead to sin, we can shorten sin’s reign. But it can only be declared dead once we are justified through Christ. After all, does a dead man lust or get angry or have passions or steal what is not his? Says Origen: “Therefore, if we suppress all these desires in our bodies they may be said to be dead to sin. This is what the Apostle appears to be telling us by adding the adjective ‘mortal’ in this context.”²²

In his sermon on this topic, Chrysostom thinks it is absurd for those who are part of the Kingdom of God to allow sin to rule over them. Furthermore, it is ridiculous for those who are the called and plan to reign with Christ, to choose to be captives of sin instead. Chrysostom puts it this way: “It’s as if one would throw down the crown from off your head and choose to be the slave of a hysterical woman who comes begging and covered in rags… How is it that sin can reign in you? It is not from any power of its own but only from your laziness.”²³

Augustine offers this advice: We must engage in a constant, daily struggle to keep those desires which are forbidden or improper to conqueror us. This can happen if the believer’s eyes are turned in the wrong direction, looking where they should not look. If this fault is not corrected, the situation can grow worse, and once temptations take over, even adultery becomes a possibility. If adultery is already committed in the heart, and thought is much quicker than action, then little can hinder or delay it from taking place. Says Augustine: “The body, like a military weapon, is not in itself inclined to either vice or virtue. It can go either way, depending on the user… The flesh becomes either good or evil according to the mind’s decision, not because of its own nature.”²⁴ To this, we add the words of Caesarius of Arles: “Paul did not say: ‘Let sin not exist,’ but ‘Let it not reign.’ Sin is within you if you take delight in it; it reigns if you consent to it.”²⁵

Early church commentator Ambrosiaster sees Paul wanting us to know that the devil fights against our holiness by using the desires of the body. We often give him this opportunity when we entertain sin. So when God seems to abandon us, this gives the devil the advantage he needs to deceive and destroy us. That’s why we must guard our bodies against the intrusion of sinful thoughts and actions. This will ensure that our enemy is left defenseless and subdued. Ambrosiaster points out that Paul did not say here: “Present your bodies,” but “Present your members.” A person can go wrong when his members and not his whole body lead him to wherever sin is beckoning.²⁶ Ambrosiaster believes that when we maintain modesty in our conduct, our behavior will lead to what is good, not what is bad. When we make the members of our body available for doing good, then God is ready to aid us in our efforts. The reason is that God’s assistance is not accessible to those who have not proven themselves worthy. Says Ambrosiaster: “Where God’s righteousness is, there the Holy Spirit dwells and helps our infirmity. Just as we yield our members to sin when we act wrongly, so we yield them to righteousness when we behave rightly, protecting them from all wickedness.”²⁷ Therefore, We should all agree with Ambrosiaster. Some Christians want God to do all the work. So they pray for His Holy Spirit to take over without their having to lift a finger. And since the Spirit of Christ lives within them, that tell our Lord to help them act the way they should but give Him no helping hand. As Jesus told His disciples: “Keep watch and pray so that you will not give in to temptation. For the spirit is willing, but the body is weak!”²⁸

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER SIX (Lesson XI)

Albert Barnes follows the same vein of thought as Hodge by saying that the design of Christ’s death was to destroy sin; to make atonement for it, and thereby put it away. Just as His death was designed to bring this about, so it follows that by believers being baptized into His death, with the intent of destroying sin in their lives should no longer have anything to do with it. The whole force of the motive, therefore, drawn from the death of Christ is to induce Christians to forsake sin and take hold of the holy life Christ died to make them free to live for Him.¹ Says Barnes: “The argument of Paul is this: Christians by their profession are united to Him. They are bound to imitate Him. As He now lives only to advance the glory of God; as all His mighty power, now that He is raised from the dead, and elevated to His throne in heaven, is exerted to promote God’s glory; so should their powers, being raised from the death of sin, be exerted to promote the glory of God.”²

Frédéric Godet advises us that after showing believers how they are to regard themselves in light of their union with Christ. Paul tells them not to let this new position be in theory only, but let it work out in reality by making their aim moment by moment to be all He can help them to be for His glory. As Friedrich Philippi says, “Christians ought to begin with discerning what they are, and then labor to manifest it.³”⁴ John Stott gives us an illustration to make this clear: “Can a married woman live as though she were still single? Well, yes, I suppose she could. It is not impossible. But let her remember who she is. Let her feel her wedding ring, the symbol of her new life of union with her husband, and she will want to live accordingly. Can born-again Christians live as though they were still in their sins? Well, yes, I suppose they could, at least for a while. It is not impossible. But let them remember who they are. Let them recall their baptism, the symbol of their new life of union-with Christ, and they will want to live accordingly.”⁵

Douglas Moo also draws on history the make this same point by saying: “[To] be constantly looking at ourselves as people who really have died to sin and been made alive in Christ will we be able to live out the new status God has given us.”⁶ Paul often used the imagery of a slave, and, as we know, in America the slaves were freed through the Emancipation Proclamation signed by President Abraham Lincoln. Some of those who were liberated took some time before this truth sunk in. But once it did, they changed their behavior. So it is with those freed from the slavery of sin by Christ Jesus. At first, some old habits are hard to break, but with the help of the Holy Spirit and the Holy Word, it becomes more and more possible each and every day. Sticking to it, that’s the key. What if Christ had given up halfway through His trial, or His beatings, or on His way to Calvary, or while hanging on the cross? All of us would be lost forever. If He could do that for us, how can we do any less for Him?

Verses 12-13: But don’t let sin control your life here on earth. You must not be ruled by the things your sinful-self makes you want to do. Don’t let any part of your bodies become tools of wickedness, to be used for sinning; but give yourselves completely to God – every part of you – you for you are back from death and you want to be tools in the hands of God, to be used for His good purposes.

Now Paul goes from the delight of being alive in Christ to the danger of letting the old slave master, sin, return to and reign once again in one’s life. However, sin will no longer be defined by the Law, but by the grace of God. There is an interesting story in the Old Testament that illustrates this concept. When the children of Israel crossed the Jordan to take possession of the Promised Land, they were told that they would encounter heathen tribes that had moved in while they were down in Egypt. Here is the warning they were given: “You must force these other people to leave the country. If you let them stay in your country, they will bring many troubles to you. They will be like a needle in your eye and a thorn in your side. They will bring many troubles to the country where you will be living.”⁷ So it is when the Spirit takes up residence in a believer’s life. The old ungodly inhabitants must be expelled in order to live in peace with God.

Later on, God again had to warn the Israelites: “The Lord your God will put these nations under your power. And you will defeat them. You must destroy them completely. Don’t make an agreement with them or show them mercy. Don’t marry any of them, and don’t let your sons or daughters marry any of the people from those other nations. If you do, they will turn your children away from following me. Then your children will serve other gods.”⁸ Even though God was talking about the Canaanites, Hittites, etc., in the spiritual sense we can call them bad habits, tendencies, inclinations, abuses, and so on. If they are allowed to take over our hearts, minds, mouths, and limbs, we will begin to obey them rather than the Spirit.

That’s why, as they were settling in the Promise Land Joshua gave them this challenge: “Maybe you don’t want to serve the Lord. You must choose for yourselves today. Today you must decide who you will serve… You must choose for yourselves. But as for me and my family, we will serve the Lord.”⁹ That’s why later on David would send this request to God: “Don’t let me do what I know is wrong. Don’t let sin control me. If you help me, I can be pure and free from sin.”¹⁰ No wonder Paul wrote the Corinthians: “Don’t be fooled: ‘Bad friends will ruin good habits.’ Come back to your right way of thinking and stop sinning.”¹¹

Paul’s question is drawn from the fact believers must recognize and take seriously that although they feel secure in God’s grace, they cannot go on contentedly living just as they lived before conversion. Rather, they must now fight, they must not let sin go on reigning unopposed over their daily life. They must revolt against sin usurping rule from their rightful ruler – Almighty God. We must not limit these references to the physical body, but apply them to the whole man in his fallen state (v. 6). It is not only the physical body that is mortal: the whole man, as the fallen human being that he is, is subject to death. It is over our whole fallen nature that sin has established its rule.¹² That’s why we must let the Holy Spirit take control of our lives by releasing the reins into His hands.