"[1.] Our
conformity to the
death of Christ obliges us to
die unto sin; thereby we
know the fellowship of his
sufferings, Phil. 3:10. Thus we are here said to be planted together in the likeness of is death (v. 5), toµ homoioµmati, not only a conformity, but a
conformation, as the engrafted stock is planted together into the likeness of the shoot, of the
nature of which it doth participate.
Planting is in order to
life and
fruitfulness: we are
planted in the vineyard in a likeness to Christ, which likeness we
should evidence in sanctification. Our creed concerning Jesus Christ is, among other things, that he was crucified, dead, and buried; now baptism is a sacramental conformity to him in each of these, as the apostle here takes notice. First, Our old man is crucified with him, v. 6. The death of the cross was a
slow death; the body, after it was nailed to the cross,
gave many a throe and many astruggle: but it was a
sure death,
long in
expiring, but expired
at last; such is the
mortification of sin in believers. It was a
cursed death,
Gal. 3:13. Sin dies as a malefactor,
devoted to
destruction;
it is an accursed thing. Though it
be a slow death, yet this must needs
hasten it that it is an old man that is crucified; not in the prime of its strength, but decaying: that which waxeth old is ready to vanish away,
Heb. 8:13. Crucified with him-synestauroµtheµ, not in respect of time, but in respect of causality. The crucifying of Christ for us has an influence upon the crucifying of sin in us. Secondly, We are dead with Christ, v. 8.
Christ was obedient to death: when he died, we might be said to die with him, as our dying to sin is an
act of conformity both to the
design and to the
example of Christ's
dying for sin. Baptism signifies and seals our union with Christ, our engrafting into Christ; so that we are
dead with him, and
engaged to have
no more to do with sin than he had. Thirdly, We are buried with him by baptism, v. 4. Our conformity is complete. We are in profession quite cut off from all commerce and communion with sin, as those that are buried are quite cut off from all the world; not only not of the living, but no more among the living, have nothing more to do with them. Thus must we be, as Christ was,
separate from sin and sinners. We are buried, namely,
in profession and obligation: we profess to be so, and we
are bound to be so: it was our covenant and engagement in baptism; we are sealed to be the Lord's, therefore to be cut off from sin. Why this burying in baptism should so much as allude to any custom of dipping under water in baptism, any more than our baptismal crucifixion and death should have any such references, I confess I cannot see. It is plain that it is not the sign, but the thing signified, in baptism, that the apostle here calls being buried with Christ, and the expression of burying alludes to Christ's burial. As Christ was buried, that he might rise again to a new and more heavenly life, so we are in baptism buried, that is, cut off from the life of sin, that we may rise again to a
new life of
faith and
love.
[2.] Our
conformity to the resurrection of Christ obliges us to
rise again to
newness of
life. This is the power of his resurrection which Paul was so desirous to know, Phil. 3:10. Christ was raised up from the dead by the glory of the Father, that is, by the power of the Father. The power of God is his glory; it is glorious power,
Col. 1:11. Now in baptism we are obliged to
conform to that pattern, to be
planted in the likeness of his
resurrection (v. 5), to
live with
him, v. 8. See
Col. 2:12.
Conversion is the first resurrection from the death of sin to the life of righteousness; and this
resurrection is
conformable to Christ's resurrection. This
conformity of the saints to the resurrection of
Christ seems to be intimated in the rising of so many of the bodies of the saints, which, though mentioned before by
anticipation, is supposed to have been
concomitant with Christ's resurrection, Mt. 27:52. We have all risen with Christ. In two things we
must conform to the resurrection of Christ:-
First,
He rose to die no more, v. 9. We read of many others that were raised from the dead, but they rose to die again. But, when Christ rose, he rose to die no more; therefore he
left his grave-clothes behind him,
whereas Lazarus, who was to die again, brought them out with him, as one that should have occasion to use them again: but over Christ death has
no more dominion;
he was dead indeed,
but he is alive, and
so alive that he lives for evermore, Rev. 1:18. Thus we must rise from the grave of sin never again to return to it, nor to have
any more fellowship with the works of darkness, having
quitted that grave, that land of darkness as darkness itself. Secondly,
He rose to live unto God (v. 10), to live
a heavenly life, to receive that glory which was set before him. Others
that were raised from the dead returned to the same life in every respect which they had before lived; but so did not Christ:
he rose again to leave the world. Now I am no more in the world,
Jn. 13:1; 17:11.
He rose to live to God, that is, to intercede and rule, and
all to the glory of the Father. Thus
must we rise to live to God: this is what he calls
newness of life (v. 4), to live from other principles, by other rules, with other aims, than we have done. A life
devoted to
God is a new life; before, self was the chief and highest end,
but now God. To live indeed is to live to God, with our
eyes ever towards him, making him the centre of all our actions.
2. He argues from the precious promises and privileges of the new covenant, v. 14. It might be objected that we cannot
conquer and subdue sin, it is unavoidably too hard for us:
"No," says he, "you wrestle with an enemy that may be dealt with and subdued, if you will but keep your ground and stand to your arms; it is an enemy that is already foiled and baffled; there is strength laid up in the covenant of grace for your assistance, if you will but use it. Sin shall not have dominion." God's promises to us are more powerful and effectual for the mortifying of sin than our promises to God. Sin may struggle in a believer, and may create him a great deal of
trouble, but it
shall not have dominion; it may vex him, but
shall not rule over him. For we are not under the law, but under grace,
not under the law of sin and death, but under the law of the
spirit of life, which is in
Christ Jesus: we are actuated by other principles than we have been: new lords, new laws. Or, not under the covenant of works, which requires brick, and gives no straw, which condemns upon the least failure, which runs thus, "Do this, and live; do it not, and die;" but under the covenant of grace, which accepts sincerity as our gospel perfection, which requires nothing but what it promises strength to perform, which is herein well ordered, that every transgression in the covenant does not put us out of covenant, and especially that it
does not leave our salvation in our own keeping, but lays it up in the hands of the
Mediator, who
undertakes for us that
sin shall not have dominion over us, who hath himself
condemned it, and will destroy it; so that, if we
pursue the victory, we shall come off more than conquerors.
Christ rules by the golden sceptre of grace, and he will not let sin have dominion over those that are willing subjects to that rule. This is a very comfortable word to all true believers. If we were under the law, we were undone, for the law curses every one that continues not in every thing; but we are under grace, grace which accepts the willing mind, which is not extreme to mark what we do amiss, which leaves room for repentance, which promises
pardon upon repentance; and what can be to an ingenuous mind a stronger motive than this to have nothing to do with sin? Shall we sin against so much goodness,
abuse such love? Some perhaps might
suck poison out of this flower, and disingenuously use this as an encouragement to sin. See how the apostle starts at such a thought (v. 15): Shall we sin because we are not under the law, but under grace?
God forbid. What can be more
black and ill-natured than from a friend's extraordinary expressions of kindness and good-will to
take occasion to affront and offend him? To
spurn at such bowels, to
spit in the face of such
love, is that which, between man and man, all the world would cry out shame on.
3. He argues from the evidence that this will be of our state, making for us, or against us (v. 16):
To whom you yield yourselves servants to obey, his servants you are. All the children of men are
either the servants of God, or the servants of sin; these are
the two families. Now, if we would know to
which of these families we belong, we must enquire to
which of these masters we yield
obedience. Our obeying the laws of sin will be an
evidence against us that we belong to that family on which
death is entailed. As, on the contrary, our
obeying the laws of Christ will
evidence our relation to
Christ's family.
4. He argues from their former sinfulness, v. 17-21, where we may observe,
(1.) What they had been and done formerly. We have need to be often reminded of our former state. Paul frequently remembers it concerning himself, and those to whom he writes. [1.] You were the servants of sin. Those that are
now the servants of God would do well to
remember the time when they were the servants of sin, to
keep them humble, penitent, and watchful, and to
quicken them in the
service of God. It is a
reproach to the service of sin that
so many thousands have quitted the service, and shaken off the yoke; and never any that sincerely deserted it, and gave themselves to the service of God,
have returned to the former drudgery. "God be thanked that you were so, that is, that though you were so, yet you
have obeyed. You were so; God be thanked that we can speak of it as a thing past: you were so, but you are not now so. Nay, your having been so formerly tends much to the
magnifying of divine mercy and
grace in the happy change.
God be thanked that the former sinfulness is such a foil and such a spur to your present
holiness." [2.] You have yielded your members servants to uncleanness, and to iniquity unto iniquity, v. 19. It is the misery of a sinful state that the body is made a drudge to sin, than which there could not be a baser or a harder slavery, like that of
the prodigal that was sent into the fields to
feed swine. You have yielded. Sinners are voluntary in the service of sin. The devil could not force them into the service, if they did not yield themselves to it. This will justify God in the ruin of sinners, that they
sold themselves to work wickedness: it was their own act and deed. To iniquity unto iniquity.
Every sinful act strengthens and confirms the sinful habit: to iniquity as the work unto iniquity as the wages.
Sow the wind, and
reap the whirlwind; growing
worse and worse, more and more
hardened. This he speaks after the manner of men, that is, he fetches a similitude from that which is common among men, even the change of services and subjections. [3.] You were free from righteousness (v. 20); not free by any liberty given, but by a liberty taken, which is
licentiousness: "You were altogether void of that which is good,-
void of any good principles, motions, or inclinations,-
void of all
subjection to the
law and will of God,
of all conformity to his image; and this you were highly pleased with, as a freedom and a liberty;
but a freedom from righteousness is the worst kind of slavery."
(2.) How the blessed change was made, and wherein it did consist.
[1.] You have
obeyed from the heart that form of doctrine which was delivered to you, v. 17. This describes
conversion, what it is; it is our
conformity to, and
compliance with,
the gospel which was delivered to us
by Christ and his ministers.-Margin. Whereto you were delivered; eis hon paredotheµte-into which you were delivered. And so observe, First,
The rule of grace, that form of doctrine-typon didacheµs. The gospel is the great rule both of
truth and
holiness; it is the stamp,
grace is the impression of that stamp; it is the form of
healing words,
2 Tim. 1:13. Secondly, The
nature of grace, as it is our conformity to that rule. 1. It
is to obey from the heart. The gospel is a doctrine not only to be believed, but to be obeyed, and that
from the heart, which denotes the
sincerity and reality of that obedience;
not in profession only, but in
power-from the heart, the innermost part, the commanding part of us. 2. It is to be
delivered into it, as
into a mould, as the wax is cast into the impression of the seal, answering it line for line, stroke for stroke, and wholly representing the shape and figure of it. To be a Christian indeed is to be
transformed into the likeness and similitude of the gospel,
our souls answering to it, complying with it, conformed to it-understanding, will, affections, aims, principles, actions,
all according to that form of doctrine.
[2.] Being made free from sin, you became
servants of righteousness (v. 18), servants to God, v. 22. Conversion is, First, A freedom from the service of sin; it is the shaking off of that yoke, resolving to have no more to do with it. Secondly, A resignation of ourselves to the service of God and righteousness,
to God as our master, to
righteousness as our work. When we are made free from sin, it is
not that we may live as we list, and be our
own masters;
no: when we are
delivered out of Egypt, we are, as Israel, led to the holy mountain, to receive the law, and are there brought into the bond of the covenant. Observe,
We cannot be made the servants of God till we are freed from the power and dominion of sin; we
cannot serve two masters so directly
opposite one to another as God and sin are. We must, with the prodigal,
quit the drudgery of the citizen of the country, before we can come to our Father's house.
(3.) What apprehensions they now had of their former work and way. He appeals to themselves (v. 21), whether they had not found the service of sin, [1.] An unfruitful service: "What fruit had you then? Did you ever get any thing by it? Sit down, and cast up the account, reckon your gains, what fruit had you then?" Besides the future losses,
which are infinitely great, the very
present gains of sin are
not worth mentioning. What fruit? Nothing that deserves the name of fruit. The present pleasure and profit of sin do not deserve to be called fruit; they are but chaff, ploughing iniquity, sowing vanity, and reaping the same. [2.] It is an unbecoming service; it is that of which we are now ashamed-ashamed of the folly, ashamed of the filth, of it.
Shame came into the world with sin, and is still the
certain product of it-either the shame of repentance, or, if not that, eternal shame and contempt. Who would wilfully do that which sooner or later he is sure to be ashamed of? 5. He argues from the end of all these things. it is the prerogative of rational creatures that they are endued with a power of prospect, are capable of looking forward, considering the latter end of things.
To persuade us from sin to holiness here are blessing and cursing, good and evil, life and death, set before us; and we are put to our choice. (1.) The end of sin is death (v. 21): The end of those things is death. Though the way may seem pleasant and inviting, yet the end is dismal:
at the last it bites; it will be bitterness in the latter end.
The wages of sin is death, v. 23. Death is as due to a sinner when he hath sinned as wages are to a servant when he hath done his work. This is true of every sin. There is no sin in its own nature venial. Death is the wages of the least sin. Sin is here represented either as the work for which the wages are given, or as the master by whom the wages are given; all that are sin's servants and do sin's work must expect to be thus paid. (2.) If the fruit be unto holiness, if there be an active principle of true and growing grace, the end will be everlasting life-a very happy end!-Though the way be up-hill, though it be narrow, and thorny, and beset, yet everlasting life at the end of it is sure. So, v. 23,
The gift of God is eternal life. Heaven is life, consisting in the vision and fruition of God; and it is eternal life, no infirmities attending it, no death to put a period to it.
This is the gift of God. The death is the wages of sin, it comes by desert; but the life is a gift, it comes by favour. Sinners merit hell, but saints do not merit heaven.
There is no proportion between the glory of heaven and our obedience; we must thank God, and not ourselves, if ever we get to heaven. And this
gift is through Jesus Christ our Lord. It is Christ that
purchased it, prepared it, prepares us for it, preserves us to it; he is the
Alpha and Omega, All in all in our salvation."
Matthew Henry
Romans 6 Matthew Henry's Commentary on the Whole Bible
22
You were cleansed from your sins when you obeyed the truth, so now you must show sincere love to each other as brothers and sisters. Love each other deeply with all your heart.
23
For you have been born again, but not to a life that will quickly end. Your new life will last forever because it comes from the eternal, living word of God.
24
As the Scriptures say,
“People are like grass;
their beauty is like a flower in the field.
The grass withers and the flower fades.
25
But the word of the Lord remains forever.”
And that word is the Good News that was preached to you.
I Peter I:22-26