Romans 6:20 Komentář

The apostle having at large asserted, opened, and proved, the great doctrine of justification by faith, for fear lest any should suck poison out of that sweet flower, and turn that grace of God into wantonness and licentiousness, he, with a like zeal, copiousness of expression, and cogency of argument, presses the absolute necessity of sanctification and a holy life, as the inseparable fruit and companion of justification; for, wherever Jesus Christ is made of God unto any soul righteousness, he is made of God unto that soul sanctification, Co1 1:30. The water and the blood came streaming together out of the pierced side of the dying Jesus. And what God hath thus joined together let not us dare to put asunder.

INTRODUCTION TO ROMANS 6 The Apostle having finished his design concerning the doctrine of justification, refutes the charge brought against it as a licentious doctrine, and prevents any ill use that might be made of it by men of evil minds, justified persons by the strongest arguments, and with the best of motives to holiness of life and conversation: he saw, that whereas he had affirmed in the preceding chapter, that sin being made to abound by the law, in the condemnation of sinners, the grace of God the more abounded in their justification and pardon; that some would rise up and object, that this doctrine countenances men's continuance in sin, and opens a door to all manner of iniquity; and that others would abuse this doctrine, and encourage themselves in a vicious course of life, upon this mistaken notion, that the grace of God would be the more illustrious by it; all which is suggested in Rom 6:1, to which an answer is returned in Rom 6:2, with an abhorrence of everything of this kind; and by an argument, showing the absurdity and inconsistency of it, seeing persons dead to sin, as justified ones are, cannot live in it: and that they are dead to sin, and under obligation to live unto righteousness, he argues from their baptism into Christ's death, which represents their being dead with Christ, and buried with him, Rom 6:3, and likewise the resurrection of Christ from the dead, and theirs by him, whereby they are both fitted and obliged to walk in newness of life; since they are, and should be like him, as in his death, so in his resurrection from the dead: and the rather, as they are implanted in him, as the branches in the vine, Rom 6:4, and especially as it was the great end of his death, that by the crucifixion of sin with him, it might so be destroyed, that his people should be no more servants to it, Rom 6:6, this being proved, that justified ones are dead to sin, the apostle argues upon it, that such are freed from sin, Rom 6:7, and therefore ought not, and cannot live in it; for this must be given into as an article of faith, that such as are dead with Christ live, and shall live a life of communion with him, Rom 6:8, which is inconsistent with living in sin: he further argues from the resurrection of Christ, which was not to die more, Rom 6:9, and suggests, that in like manner, those who have been dead and buried, and risen with him, which their baptism signifies, should not live in sin, which is no other than dying again; and to strengthen this, directs to the ends of Christ's death and resurrection, Rom 6:10, the end of the one being unto sin, to finish, make an end of that, and be the death of it, and the end of the other, being living unto God; wherefore in like manner, such who profess to be Christ's, to be justified by his righteousness, to be baptized into his death, and to be risen with him, should account themselves dead unto sin, and so not live in it, and alive to God through the righteousness of Christ, and so live to his honour and glory, Rom 6:11, and having thus answered the objection, and removed the calumny, and set this matter in a clear light, the apostle proceeds to dehort from sinning, and to exhort to holiness of life, Rom 6:12, in which he compares sin to a tyrant, the lusts of it to the laws of such an one, and which therefore should not be obeyed; and the rather, as the wages of them are death, and have made the body already mortal; wherefore the members of it should not be employed in such service, but in the service of God: and whereas it might be objected, that sin is too strong and prevalent, and has got the mastery, and will keep its power, the apostle declares it as a promise of grace, that sin shall not have the dominion, Rom 6:14, giving this as a reason, because such as are justified and sanctified, are not under the law, as a covenant of works, but under the covenant of grace, of which this promise is a part; and in order to prevent an ill use of this doctrine, and remove an objection that might be made, that if not under the law, men are under no restraints, but may go on in sin without control, he answers it with his usual detestation, Rom 6:15, and argues the folly and absurdity of living in sin upon such an account, because it would make them servants of sin unto death, Rom 6:16, and so they were before conversion, but now were otherwise, for, which they had reason to be thankful, Rom 6:17, since through the grace of God they had yielded an hearty obedience to the Gospel; wherefore to obey sin would be to return to their former state of bondage; whereas being freed from the power and dominion of sin, they were now the servants of righteousness, and ought to act becoming such a character, Rom 6:18, wherefore it was but acting the part of reasonable men, it was but their reasonable service, to yield themselves servants, not to sin and uncleanness, but to righteousness and holiness, Rom 6:19, in order to engage to which, the apostle puts them in mind of their former state; how that when they were in subjection to sin, they had nothing to do with the exercise of righteousness, Rom 6:20, and therefore as there was an alteration made in them, they ought to be just the reverse in their conduct and conversation; for he appeals to them, that they had no pleasure nor profit in their former course of life; which had brought upon them shame and confusion, and must have ended in death, had it not been for the grace of God, Rom 6:21, but now as they were delivered from the slavery and dominion of sin, they were under a better master, were servants to God; and the fruit of their service was holiness, and the issue of all would be everlasting life, Rom 6:22, which is illustrated by the contrary, Rom 6:23, the wages due from the service of sin, and which only could be expected from it, being death; whereas grace and holiness, the gift of God, issue in eternal life by Christ Jesus; in whose hands it is, and through whom it comes, and is enjoyed.

For when ye were the servants of sin,.... This is an argument used, or a reason given, why regenerate persons should be diligent in the service of righteousness; because when they were employed in the drudgery of sin, they were free from righteousness; they had no righteousness, nor were they desirous of any; yea, averse to it, threw off the yoke of the law of righteousness, and lived in a very unrighteous manner: hence may be observed what is the free will of man in an unregenerate state; not free to, but "from" righteousness; free enough to evil, but from all that is good; and also what obligation lies upon believers, who are delivered from the bondage of corruption, and the servitude of sin, to a life and service of righteousness; inasmuch as they were before free from it, and unconcerned about it, but are now made by the grace of God free to it, they ought therefore cheerfully to pursue it, and neglect no opportunity of performing it.

Here free means “alien,” and rightly so. For no one can serve sin and righteousness at the same time, as the Savior said: “No one can serve two masters.”

Now what he says is somewhat of this kind, When ye lived in wickedness, and impiety, and the worst of evils, the state of compliance ye lived in was such that ye did absolutely no good thing at all. For this is, "ye were free from righteousness." That is ye were not subject to it, but estranged from it wholly. For ye did not even so much as divide the manner of servitude between righteousness and sin, but gave yourselves wholly up to wickedness. Now, therefore, since ye have come over to righteousness, give yourselves wholly up to virtue, doing nothing at all of vice, that the measure you give may be at least equal. And yet it is not the mastership only that is so different, but in the servitude itself there is a vast difference. And this too he unfolds with great perspicuity, and shows what conditions they served upon then, and what now. And as yet he says nothing of the harm accruing from the thing, but hitherto speaks of the shame.

It is clear that whoever is free of God is a slave of sin. For as long as he sins he goes away from God and comes under sin.

As you are in no way slaves to sin inwardly, you should become free of every sin.

He who serves the devil is free from God, but he who being freed serves God is free from the devil. As a result it is apparent that a false liberty could have been had from a defect of the human will but that a true liberty could not have been received without the help of the liberator.

When you lived in vices, he says, you were estranged from righteousness; at that time you did not submit to it, you did not at all wish to serve it, and you freed yourselves from it. Therefore now too, serving righteousness, do not submit to sin.

Then he assigns the reason for this teaching, saying, for when you were the servants. In regard to this he does two things: first, he presents a reason for the teaching; second, he proves something he had presupposed, at for the wages of sin is death. The reason behind the above teaching is that the state of grace is preferable to the state of sin. For if more benefits accrue to us from the state of justice than from sin, we should be more eager to serve justice than we were to serve sin. First, therefore, he describes the state of sin; second, the state of justice, at but now being made free. In regard to the first he does three things: first, he describes the condition of the sinner; second, the effect of sin, at what fruit therefore; third, its end, at for the end of them is death. In regard to the first it should be considered that man is by nature free because of his reason and will, which cannot be forced but can be inclined by certain things. Therefore, in regard to the freedom of the will man is always free of compulsion, although he is not free of inclinations. For the free judgment is sometimes inclined to the good through the habit of grace or justice; and then it is in slavery to justice but free from sin. But sometimes the free judgment is inclined to evil through the habit of sin; and then it is in slavery to sin and free from justice. Now, slavery to sin consists in being drawn to consent to sin against the judgment of reason: everyone who commits sin is the slave of sin (John 8:34). And in regard to this he says, for when you were the servants of sin. Freedom from justice, on the other hand, implies that a man rushes headlong into sin without the restraint of justice; in regard to this he says, you were free men to justice. This happens especially in those who sin of set purpose. For those who sin out of weakness or passion are restrained by some bridle of justice, that they do not seem to be freed from justice altogether: long ago you broke your yoke and burst your bonds; and you said, 'I will not serve' (Jer 2:20); a vain man is lifted up into pride, and thinks himself born free like a wild ass' colt (Job 11:12). Yet it should be noted that this state involves true slavery and only apparent freedom. For since man should act according to reason, he is truly a slave when he is led away from what is reasonable by something alien. Furthermore, if he is not restrained by the yoke of reason from following concupiscence, he is free only in the opinion of those who suppose that the highest good is to follow one's concupiscence.

Ye were free from righteousness - These two servitudes are incompatible; if we cannot serve God and Mammon, surely we cannot serve Christ and Satan. We must be either sinners or saints; God's servants or the devil's slaves. It cannot be as a good mistaken man has endeavored to sing: - "To good and evil equal bent, I'm both a devil and a saint." I know not whether it be possible to paint the utter prevalence of sin in stronger colors than the apostle does here, by saying they were Free from righteousness. It seems tantamount to that expression in Genesis, Gen 6:5, where, speaking of the total degeneracy of the human race, the writer says, Every imagination of the thoughts of his heart was only evil continually. They were all corrupt; they were altogether abominable: there was none that did good; no, not one.

THE BEARING OF JUSTIFICATION BY GRACE UPON A HOLY LIFE. (Rom 6:1-11) What, &c.--The subject of this third division of our Epistle announces itself at once in the opening question, "Shall we (or, as the true reading is, "May we," "Are we to") continue in sin, that grace may abound?" Had the apostle's doctrine been that salvation depends in any degree upon our good works, no such objection to it could have been made. Against the doctrine of a purely gratuitous justification, the objection is plausible; nor has there ever been an age in which it has not been urged. That it was brought against the apostles, we know from Rom 3:8; and we gather from Gal 5:13; Pe1 2:16; Jde 1:4, that some did give occasion to the charge; but that it was a total perversion of the doctrine of Grace the apostle here proceeds to show.

For when ye were the servants--"were servants" of Sin, ye were free from--rather, "in respect of" Righteousness--Difficulties have been made about this clause where none exist. The import of it seems clearly to be this:--"Since no servant can serve two masters, much less where their interests come into deadly collision, and each demands the whole man, so, while ye were in the service of Sin ye were in no proper sense the servants of Righteousness, and never did it one act of real service: whatever might be your conviction of the claims of Righteousness, your real services were all and always given to Sin: Thus had ye full proof of the nature and advantages of Sin's service." The searching question with which this is followed up, shows that this is the meaning.