But thanks be to God, that, whereas you were bondservants of sin, you became obedient from the heart to that form of teaching to which you were delivered. Being made free from sin, you became bondservants of righteousness.
I speak in human terms because of the weakness of your flesh, for as you presented your members as servants to uncleanness and to wickedness upon wickedness, even so now present your members as servants to righteousness for sanctification. For when you were servants of sin, you were free from righteousness. What fruit then did you have at that time in the things of which you are now ashamed? For the end of those things is death. But now, being made free from sin and having become servants of God, you have your fruit of sanctification and the result of eternal life.
John Calvin 1540 · Public Domain On vv17–22 17. But thanks be to God, etc. This is…
17. But thanks be to God, etc. This is an application of the similitude of the present subject. Though they were only to be reminded that they were not now the servants of sin, he yet adds a thanksgiving; first, that he might teach them, that this was not through their own merit, but through the special mercy of God; and secondly, that by this thanksgiving, they might learn how great was the kindness of God, and that they might thereby be more stimulated to hate sin. And he gives thanks, not as to that time during which they were the servants of sin, but for the liberation which followed, when they ceased to be what they were before. But this implied comparison between their former and present state is very emphatical; for the Apostle touches the calumniators of the grace of Christ, when he shows, that without grace the whole race of man is held captive under the dominion of sin; but that the kingdom of sin comes to an end, as soon as grace puts forth its power.
We may hence learn, that we are not freed from the bondage of the law that we may sin; for the law does not lose its dominion, until the grace of God restores us to him, in order to renew us in righteousness: and it is hence impossible that we should be subject to sin, when the grace of God reigns in us: for we have before stated, that under this term grace, is included the spirit of regeneration.
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You have obeyed from the heart, etc. Paul compares here the hidden power of the Spirit with the external letter of the law, as though he had said, “Christ inwardly forms our souls in a better way, than when the law constrains them by threatening and terrifying us.” Thus is dissipated the following calumny, “If Christ frees us from subjection to the law, he brings liberty to sin.” He does not indeed allow his people unbridled freedom, that they might frisk about without any restraint, like horses let loose in the fields; but he brings them to a regular course of life. — Though Erasmus, following the old version, has chosen to translate it the “form” (formam) of doctrine, I have felt constrained to retain type, the word which Paul uses: some may perhaps prefer the word pattern. It seems indeed to me to denote the formed image or impress of that righteousness which Christ engraves on our hearts: and this corresponds with the prescribed rule of the law, according to which all our actions ought to be framed, so that they deviate not either to the right or to the left hand.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv17, 20, 21 By nature we are slaves to sin, and free…
By nature we are slaves to sin, and free from righteousness, but by the grace of God we are made servants to righteousness, and therefore free from sin.
This kind of speech hath a force in it: for he meaneth thereby that the doctrine of the Gospel is like a certain mold which we are cast into to be framed and fashioned like unto it.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv17–22 17 But God be thanked, that ye were the…
17 But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.
Ver. 17. That form of doctrine] Gr. "That type or mould;" the doctrine is the mould, hearers the metal, which takes impression from it in one part as well as another. And as the metal hath been sufficiently in the furnace, when it is not only purged from the dross, but willingly receiveth the form and figure of that which it is cast and poured into, so here.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv17–22 But God be thanked, that ye were the servants…
But God be thanked, that ye were the servants of sin: q.d. But as for you, God be thanked, that though once you were the servants of sin, viz. when you were ignorant and unregenerate, yet now you are freed from that bondage, and set at liberty from the power and dominion of sin.
But ye have obeyed from the heart that form of doctrine which was delivered you: this phrase expresses the efficacy of Divine doctrine in the hearts of believers; it changeth and fashioneth their hearts according to its likeness, 2Co 3:18. Hence in Jam 1:21, it is called an ingrafted word; it turns the heart and life of the hearer into its own nature, as the stock doth the scion that is ingrafted into it. The doctrine of the gospel is the mould, and the hearer is the metal, which, when it is melted and cast into the mould, receives its form and figure.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv17, 18, 20, 21, 22 We must understand these words, as if the apostle…
We must understand these words, as if the apostle blessed God, because they were once slaves to sin and Satan: but thanks God, that the time of that bondage was past and over; as if he had said, "God be thanked, that though formerly ye were the servants of sin, yet, since your conversion, you are become obedient to the precepts of Christianity, having obeyed from the heart, that form of doctrine, or (according to the original) being cast into the mould of that doctrine, which was delivered to you.
Learn hence, That to be turned from the service of sin, to the sincere obedience of the gospel, is a mercy that we can never be sufficiently sensibly of, and bless God for. God be thanked, that although ye were the servants of sin, ye are no longer so.
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Learn, 2. That the doctrine of the gospel has a divine efficacy attending and accompanying it on the hearts of believers; it has a transforming power to change and fashion men’s minds into the likeness of it, as the mould doth the metal that is cast into it: The doctrine of the gospel is the mould, and the heart is the metal, which, when melted and cast into the mould, receives its form and figure.
Oh happy they! who having all their days sat under dispensation of the gospel, are able at last to say, We are transformed and changed into the same image, from glory to glory, by the Spirit of the Lord.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv17–22 But God be thanked that ye were the servants…
But God be thanked that ye were the servants of sin,.... Not that the apostle must be thought to give thanks to God for that these persons had been the servants of sin, than which nothing is more disagreeable to God, or caused more shame to themselves; but that inasmuch as they had been in the drudgery and service of sin, they were now freed from it. Just as if a person, that has been a slave for some time in Algiers, should bless God, or be thankful to the instrument of his deliverance, that whereas he had been in such slavery, he is now redeemed from it: wherefore it is added,
but ye have obeyed from the heart that form of doctrine which was delivered you. By "the form of doctrine", is meant the Gospel, which is the "doctrine" of the Scriptures, of Christ and his apostles, and is sound and according to godliness; and is a "form", or contains a summary and compendium of truths, and is a pattern or exemplar, according to which ministers are to preach, and people to hear and receive. So the word which is the same with here, is used by the Jewish (y) writers for a form, copy, pattern, or exemplar of any sort of writings This form of doctrine is "a Cabala", but not like that of the Jews' oral law, or form of traditions (z), handed down, as they say, from one man, and set of men, to another; but this is delivered from the Father to Christ, from Christ to his apostles, and by them to the saints; and "into which they were delivered", as it may be rendered, as into a mould; and so received the impression of it, and were evangelized by it: so such are who have a spirit of Gospel liberty, in opposition to a spirit of bondage; who live by faith on Christ, and not by the works of the law; who derive their comfort from him, and not from anything done by them; whose repentance and obedience are influenced by the grace of God, and who are zealous of good works, without any dependence on them. This form of doctrine was "obeyed" by them; by which is meant, not a mere obedience to the ordinances of the Gospel; nor a bare hearing of the doctrines of it, and giving an assent unto them; but an embracing of them by faith for themselves, so as to lay hold on Christ in them, submit to his righteousness therein revealed, and be willing to be saved by him, and him alone, in his own way; and this is the obedience of faith: the reason why faith is expressed by obedience is, because faith receives truth upon the veracity of God, and not upon the dictates of carnal reason; and is always more or less attended with external obedience to the will of God; and that is rightly performed only by faith. And this obedience did not lie in words, or proceed on mercenary views, and in an hypocritical way; but was "from the heart"; and was real and sincere: and good reason there is why a hearty, cheerful, and voluntary obedience should be yielded to t he Gospel; since it is from God; Christ is the substance of it; it is truth, and the word of our salvation. The Alexandrian copy reads, "from a pure heart"; and the Arabic version, "from the sincerity of your heart"; and the Ethiopic version, "with your whole heart".
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(y) T. Bab. Gittin, fol. 26. 1. Bava Bathra, fol. 44. 2. R. Moses Kotzensis Mitzvot Tora, precept. Affirm. 50. (z) Vid. Pirke Abot, c. 1. sect. 1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv17–21 The form of doctrine into which ye have been…
The form of doctrine into which ye have been delivered - Literally it is, The mould into which ye have been delivered; which, as it contains a beautiful allusion, conveys also a very instructive admonition; intimating that our minds, all pliant and ductile, should be conformed to the gospel precepts, as liquid metal, take the figure of the mould into which they are cast.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv17–22 Verse 17. But God be thanked, that ye were…
Verse 17. But God be thanked, that ye were the servants of sin] This verse should be read thus: But thanks be to God that, although ye were the servants of sin, nevertheless ye have obeyed from the heart that form of doctrine that was delivered unto you; or, that mould of teaching into which ye were cast. The apostle does not thank God that they were sinners; but that, although they were such, they had now received and obeyed the Gospel. The Hebrew phrase, Isa 12:1, is exactly the same as that of the apostle here: In that day thou shalt say, I will praise thee, for thou wast angry with me: that is, although thou wast angry with me, thou hast turned away thy wrath, c.
That form of doctrine] Τυπον διδαχης here Christianity is represented under the notion of a mould, or die, into which they were cast, and from which they took the impression of its excellence. The figure upon this die is the image of God, righteousness and true holiness, which was stamped on their souls in believing the Gospel and receiving the Holy Ghost. The words εις ὁν παρεδοθητε τυπον refer to the melting of metal; which, when it is liquified, is cast into the mould, that it may receive the impression that is sunk or cut in the mould; and therefore the words may be literally translated, into which mould of doctrine ye have been cast. They were melted down under the preaching of the word, and then were capable of receiving the stamp of its purity.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v19 Rom 6:19-22. I speak after the manner of men…
Rom 6:19-22. I speak after the manner of men — He seems to mean that his reasoning was taken from the customs of men, and was accommodated to their apprehension; and that he used metaphors and allegories which were well known; because of the infirmity of your flesh — Dulness of apprehension, and weakness of understanding, flow from the infirmity of the flesh; that is, of human nature. Or, as some understand the expression to mean, I recommend a duty to you, suited to human nature; yea, even to the infirmities thereof; that you should do as much for God as you have done for sin, and be as diligent in the service of Christ as you have been in the pursuit of your lusts. For as — In time past, while you were ignorant of the gospel, and many of you the slaves of heathen vice and idolatry; ye yielded your members servants to uncleanness — To various fleshly lusts which defiled you; and to iniquity — Or unrighteousness toward others; unto iniquity — Adding one iniquity to another; even so now — Being enlightened by the gospel to see the evil of such things, and the miserable consequences awaiting them; and being renewed by the influences of divine grace, it is but reasonable that you should be as ready to pursue a pious and virtuous line of conduct, and to do good now, as formerly you were to do evil; and become servants of righteousness unto holiness — Observe, reader, they who are true servants of righteousness, which may here mean a conformity to the divine will, go on to holiness, which implies a conformity to the divine nature. For when ye were the servants of sin — Were under its guilt and power; ye were free from righteousness — You not only had not righteousness enough, but, strictly speaking, had no true righteousness at all; never doing any single action that was truly good, and, on the whole, acceptable to God, because none was performed from such principles as could entitle it to his complete approbation. In all reason, therefore, ye ought now to be free from unrighteousness; to be as uniform and zealous in serving God as you were in serving the devil. What fruit had ye then in those things — Consider, what advantage did you derive from the practices to which you were then habituated, and whereof ye are now ashamed? — The very remembrance of which now gives you pain, and creates in you much remorse and trouble? For the end of those things is death — The word τελος, here rendered end, signifies both the end for which a thing is done, and the last issue of it. It is used in the former sense, 1Pe 1:9; receiving, το τελος, the end of your faith, the salvation of your souls; the end or purpose for which ye believed. But its meaning here is, that the punishment of death, to be inflicted on sinners, is the natural consequence, or issue, and reward of their sin.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv17–22 But God be thanked - The argument in this…
But God be thanked - The argument in this verse is drawn from a direct appeal to the feelings of the Roman Christians themselves. From their experience, Paul was able to draw a demonstration to his purpose, and this was with him a ground of gratitude to God.
That ye were ... - The sense of this passage is plain. The ground Of the thanksgiving was not that they had been the slaves of sin; but it is, that notwithstanding this, or although they had been thus, yet that they were now obedient. To give thanks to God that people were sinners, would contradict the whole spirit of this argument, and of the Bible. But to give thanks that although people had been sinners, yet that now they had become obedient; that is, that great sinners had become converted, is in entire accordance with the spirit of the Bible, and with propriety. The word “although” or “whereas,” understood here, expresses the sense, “But thanks unto God, that whereas ye were the servants of sin,” etc. Christians should thank God that they themselves, though once great sinners, have become converted; and when others who are great sinners are converted, they should praise him.
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The servants of sin - This is a strong expression implying that they had been in bondage to sin; that they had been completely its slaves.
From the heart - Not in external form only; but as a cordial, sincere, and entire service. No other obedience is genuine.
That form of doctrine - Greek, type; see the note at Rom 5:14. The form or type of doctrine means that shape or model of instruction which was communicated. It does not differ materially from the doctrine itself, “you have obeyed that doctrine,” etc. You have yielded obedience to the instructions, the rules, the tenor of the Christian revelation. The word “doctrine” does not refer to an abstract dogma, but means instruction, that which is taught. And the meaning of the whole expression is simply, that they had yielded a cheerful and hearty obedience to what had been communicated to them by the teachers of the Christian religion; compare Rom 1:8.
Which was delivered you - Margin, “Whereto ye were delivered.” This is a literal translation of the Greek; and the sense is simply in which you have been instructed.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv17, 19, 20 Thanks be to God, &c. He thanks God, not…
Thanks be to God, &c. He thanks God, not because they had been in sin, but because after having been so long under the slavery of sin, they had now been converted from their heart, and with their whole strength gave themselves to that form of doctrine to which they had been conducted by the gospel. He returns God thanks for their obedience to the faith, because this obedience of the human will is the work and gift of God, that so no one may glory in his sight. (Ephesians ii.) (Estius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv17–22 But God be thanked, that ye were the servants…
But God be thanked, that ye were the servants of Sin--that is, that this is a state of things now past and gone.
but ye have obeyed from the heart that form of doctrine which was delivered you--rather, "whereunto ye were delivered" (Margin), or cast, as in a mould. The idea is, that the teaching to which they had heartily yielded themselves had stamped its own impress upon them.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv17, 19, 20, 21 17. Thanked… ye were—God be thanked that your service…
17. Thanked… ye were—God be thanked that your service of sin is in the past tense, and is now forever over.
Form of doctrine—The true doctrine of grace; the opposite of and emancipation from your old service of sin and instalment under the rule of Christ.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv17–22 17. that ye were] i.e. obviously, “that whereas you…
17. that ye were] i.e. obviously, “that whereas you were, &c.”
servants of sin] Such, without exception, was the former state and position of the justified. They were ruled by the principles, and under the claim, of sin; the will alienated from God, the person liable to doom.
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ye have obeyed] Better, ye obeyed; at the time of faith. See note on obedience, Rom_6:16.
from the heart] The words are added as indicating the grand requisite of reality, and as implying the heartiness of the consequent life of holy “bond-service” (see Rom_10:9-10); perhaps too in allusion and contrast to any idea of a forcible subjection which might be suggested by the phrase “ye were delivered over” just below. See next note.
that form of doctrine which was delivered you] This rendering of the Gr. cannot stand. The margin E. V. is correct: the form of doctrine into which yon were delivered. Here we have to ask, (1) what is the “form of doctrine”? The word rendered “form,” (same word as ch. Rom_5:14, but there certainly with different reference), usually means, in St Paul, something guiding or formative—whether fact, principle, or person; (e.g. Php_3:17; and 1Co_10:6, where literally “figures, types, of us”). The phrase here would thus mean, “the principle, the rule of doctrine;” i.e. that rule of life which the “doctrine” in question, viz. the apostolic teaching, furnishes. Such a reference of the word “form” is specially apt here, since the moral results of faith are now in view. The reference of the phrase to shades and varieties of Christian teaching is certainly wrong; for such a reference would be out of place here, where the subject is the antithesis of the main truths of sin and salvation.—The phrase thus = “The guiding principles learnt from the preaching of the Gospel.”—(2) What is the meaning of “into, or unto, which ye were delivered, or handed over”? The allusion is to that metaphor of slavery which runs through the context. The Christian has been taken, by Divine mercy, from the hands of one Master to be put into the hands of another. The transference is, in one aspect, voluntary, (“yield yourselves,” “from the heart,”) but in another aspect it is the sovereign act of grace. (See Col_1:13 for similar imagery). The new Master is here the Ruling-Principle of the Gospel, just as, in Rom_6:16, it was Obedience to that Gospel.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv17, 18, 19, 21, 22 (17) Have obeyed.—Rather, obeyed. (See Note on Rom_6:2.) In…
(17) Have obeyed.—Rather, obeyed. (See Note on Rom_6:2.) In like manner correct “have yielded” to “yielded” in Rom_6:19.
That form of doctrine.—That pattern of teaching, or express moral rule of life.
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Delivered you.—Literally, to which you were delivered—to the direction of which you were handed over.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv17, 19, 20 Vers. 17, 18. But thanks be to God, that…
Vers. 17, 18. But thanks be to God, that ye were the servants of sin, but ye obeyed from the heart that form of doctrine whereunto ye were delivered. (Not, as in the Authorized Version, which was delivered you). Being then made free from sin, ye became the servants of righteousness. There is no contradiction between what is here said and the fear previously implied lest the persons addressed might still serve sin. He refers them back to the time of their baptism, when he conceives them both to have understood their obligation (cf. ver. 3), and also to have been heartily sincere. The fear was lest they might have relaxed since, perhaps through infection with antinomian teaching. By the "form of doctrine" or "of instruction" (tupon didachv) is not at all likely to be meant (as some have supposed) any distinctive type of Christian teaching, such as the Pauline (so Meyer). Usually elsewhere, where St. Paul uses the word tupov , it is of persons being examples or patterns to others. (1Co_10:6 Php_3:17 1Th_1:7 2Th_3:9 1Ti_4:12Ti 1Ti_2:7) Somewhat similarly, Rom_5:14, Adam is tupov tou mellontov ; and in 1Co_10:6 the things which happened to the Israelites in the wilderness were tupoi to us. These are all the instances of the use of the word in St. Paul"s Epistles. Here, therefore, it may be best to understand it (so as to retain the idea of pattern) as the general Christian code into which converts had been indoctrinated, regarded as a norton agendi "Norma ilia et regula, ad quam se conformat servus, tautum ei per doctrinam ostenditur; urgeri eum non opus est" (Bengel on didachv).
The mould of Christian doctrine.
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The Christian, in remembering what he was, deepens his impression of Divine grace, to which he owes it that the. change has been effected in which he now rejoices. St. Paul took a peculiar satisfaction in reviewing his own experience, and acknowledging his indebtedness to that Divine grace which had fashioned his character anew. And if the Christian will consider the state in which he would have been apart from the supernatural doctrine and influences of Christianity, he will see reason for gratitude in the provision made for the transformation and renewal of his character. In this verse the change is attributed, instrumentally, to the power of Christian doctrine, which is, as it were, a pattern by which he is reconstructed, or a mould into which the metal of his nature has been cast, in order to its taking a new and divinely ordered shape and form.
I THE CHRISTIAN DOCTRINE IS AS A MOULD PREPARED IN ORDER TO GIVE A NEW SHAPE AND FORM TO THE HUMAN CHARACTER. When iron is "cast," it is run, in a liquid state, into a shape or mould of earth or sand of the desired form; and thus the artificer produces a bolt or a cannon. Thus, in the intellectual and spiritual realm, ideas govern men; and the character and life are largely owing to the thoughts which are familiar and congenial And Christian doctrine is not an end, but a means; the righteousness and love of God, revealed in Christ, having power to reconstruct the character and to renew the life. The doctrine is alive with the power of the Holy Spirit of God.
II THE CHRISTIAN DISCIPLE IS CAST INTO THIS SPIRITUAL MOULD, THAT HE MAY TAKE ITS NEW SHAPE AND FORM. The old elements of human nature, old errors and old sins, are dissolved and melted down when brought into contact with the gospel of Jesus Christ.
Old things pass away, in order that all things may become new. We may fancy that the doctrine is delivered unto us, to do what we like with it; but the reverse is the case. We are delivered unto it, in order that it may do its work upon us. So it is with the Christian education of the young, and with the evangelization of the heathen. The mould of Christian doctrine imparts to him who is brought into living contact with it a new motive to holiness, in the redeeming and sacrificial love of the Saviour; a new rule of holiness, in his law and life; and new help towards holiness, in the provision of the Spirit"s help and grace. A moral transfiguration is effected, as the natural result of intelligent acceptance and voluntary allegiance. For if faith is the soul of obedience, obedience is the body of faith. There is no change so wonderful and so admirable as that which is wrought in human character by the moulding power of Christian doctrine.
The gospel a mould of obedience.
Some memories are best forgotten, like a horrid dream. Not so the Christian"s recollection of his conversion. As the Corinthians were reminded of their previous wretched career " such were some of you so here the Romans. In reading the Authorized Version stress must belaid on the past tense, "were;" then it suggests the clearer translation of the Revised edition.
I THE FORMER SLAVERY. Absolute freedom is impossible to man, who is surrounded by higher powers, and has a Divine law impressed on his nature. The headstrong youth is really in bondage to sin; and the recluse in his solitude, whilst free from some of the restrictions of civilization, yet deprives himself of some advantages, and thereby imposes on himself certain limits. The description of sin as bond-service is just when we think of the manner in which men are worn out by vice. The silken cords of pleasure become adamantine bonds. The man who delays to reform his life becomes a prisoner, unable to turn the key in the rusty lock. Dislike of the epithet, "servants of sin," must not blind us to its accuracy, in spite of the euphemistic terms which would hide the flagrancy of our transgressions. Without supposing that statistics of the members of Churches accurately embrace all servants of righteousness, the condition of slavery is all too common, even in Christian England. Press home this fact, and remember that the great, question is not whether we can fix the date and enumerate the details of our conversion, but whether we are conscious of a renewed heart and life.
II THE NEW SERVICE. The text speaks of a changed state of obedience to God and adoption of righteousness a state sanctioned by conscience, ratified by the judgment, pleasing to the Almighty, and every way beneficial to ourselves and others. Its cause is the new teaching concerning Jesus Christ. The tense is definite; these Christians had received the doctrine and embraced it gladly. Perhaps the good news is today too much encumbered with technical phraseology, or, having been frequently listened to from infancy, fails to excite in us the glad wonder which it evoked when fresh to the ear. To the Romans it brought tidings of the abrogation of the Sinaitic Law as a covenant of life; it told of the one perfect Offering whereby those that believe are sanctified; it spoke of the all-providing love of the Father for his erring children. The gospel comes as a law to be obeyed, but supplies adequate motives and spiritual power for its fulfilment. The code is discipleship to Christ, hearkening to his preaching and copying his life. This doctrine is represented in the text as "a mould" into which the life of the obedient is cast, imparting to them a righteous form a likeness to their teacher Christ. And in hearty obedience true freedom is realized. The father, toiling home laden with gifts for his children, does not look upon his load as a wearisome burden. The mother, with her fresh responsibilities and cares, delights in the maternal yoke. Love alters the bias, oils the wheels of duty. Christ has won the hearts of his people, and to serve him is an honour and a joy. He strikes off the shackles of sin, and we welcome the golden chains of righteous obedience. We do not deny that sin has its pleasures; but, in comparison with the sense of purity and elevation which the service of Christ furnishes, there is the difference between the hot, stifling atmosphere of the music-hall and the sweet bracing air of the mountain-top.
III THE THANKSGIVING FOR THE DELIVERANCE. None could think that the rendering of the Authorized Version implied Paul"s delight at the former unrighteousness; but the Revised rendering is less ambiguous to the hurried reader. The phrase, "thank God," used to be a stock insertion in ordinary letters. Here it is no unmeaning ascription, filling up the interstices of speech, but a devout acknowledgment of sincere gratitude to him who instituted the gracious plan of salvation, giving up his beloved Son, and by his Spirit opens the hearts of an audience to attend to the message of everlasting life. It is the outpouring of the heart for the safety and honourable obedience of fellow-Christians. A pastor may offer it for his flock, a teacher for her scholars. Give glory to God! thank him with lip and life, by seeking to understand and obey the statutes and principles of the Word of truth, and by leading others to know the joys of redemptive obedience. S.R.A.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv19, 21, 22 I speak after the manner of men.
Rom_6:19-20
I speak after the manner of men.
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Apostolic exhortation
I. Its method. After the manner of men, i.e., (Gr.) humanly--as men ordinarily speak, borrowing any illustrations from common life. Spiritual subjects are made plainer by familiar comparisons, and so preachers should use simple language and homely illustrations. This was exemplified in Christ, and inspired writers in general. The most useful preachers have ever been those who speak most humanly. The arrow too high flies over the head; too low falls short of the mark.
II. The reason for the method. The infirmity of your flesh--imperfect knowledge through the flesh--an apology for the use of the expression slaves, etc. Some believers are still babes and carnal (1Co_3:1-4; Heb_5:12-14); others are spiritual and of a full age. In Gods family are fathers, young men, little children (1Jn_2:12-14). The flesh is an impediment to the apprehension of truth. Carnal nature views holiness not as liberty but as bondage. Arguments and modes of speaking to be adapted to the hearers state. Let not the mature and enlightened, then, cavil at methods adapted to reach the immature and ignorant and vice versa.
III. Its substance.
1. A reminiscence. As ye have yielded your members servants--
(1) To uncleanness, a characteristic of heathen life in general (Rom_1:24). Uncleanness is sin against oneself: unchastity of life. All sin is uncleanness; some sins especially so (Rom_13:13). The greatest slave is he who serves sensual pleasures.
(2) To iniquity--unlawfulness--what is opposed to Gods law, and even the laws of human society (Luk_18:4). Uncleanness and iniquity include the whole circumference of sin (Mat_15:19).
(3) Unto iniquity--to the practice of iniquity as a result; to an always still greater progress and depth in iniquity. The practice is the necessary effect of the bondage. Sin allows none of its servants to remain idle.
2. An enforcement of duty. Even so now--as heartily and thoroughly, and in consideration of the past yield your members--
(1) Servants to righteousness. Still servants, but to righteousness instead of sin. Christ gives His disciples a yoke, but it is an easy one. Servitude to righteousness means truest liberty.
(2) Unto holiness--so as to practise and grow in it. Holiness is that which is in accordance with Gods will, and embraces the whole man (1Th_5:23). It is a matter of growth. The faithful performance of one duty prepares for that of another. Victory over one sin strengthens us for victory over a second. The practice of righteousness confirms the principle of holiness. Gracious acts strengthen gracious habits, as labour adds to muscle. (T. Robinson, D. D.)
Will ye be the servants of sin or the servants of God
?--To determine your choice consider--
I. The contrast.
1. Sin conducts you from iniquity to iniquity.
2. God will lead you in the path of holiness.
II. The immediate consequences.
1. The fruit of sin is shame.
2. Of faith is holiness.
III. The final result.
1. The wages of sin is death.
2. The gift of God eternal life. (J. Lyth, D. D.)
Forsake the service of sin; enter the service of righteousness
Then you escape--
1. Out of disgraceful impurity into true holiness (Rom_6:19-21).
2. Out of dishonourable servitude into true freedom (Rom_6:20-22).
3. Out of death and condemnation into eternal life (Rom_6:21-23). (W. Hauck.)
Two ways and two ends
I. The one was bitter servitude; the other sweet liberty.
II. The one has disgraceful notoriety; the other praiseworthy modesty.
III. The one has eternal death; the other eternal life. Note what Jesus says of these two ways and their ending (Mat_7:13). (W. Ziethe.)
The slavery of sin unlawful--a ground of hope to the sinner
Luthers domestic, Elizabeth, in a fit of displeasure, left his service without notice. She subsequently fell into sin and became dangerously ill. Luther visited her, and, taking his seat by her bedside, she said, I have given my soul to Satan. Why, rejoined Luther, thats of no consequence. What else? I have, continued she, done many wicked things; but this is what most oppresses me, that I have deliberately sold my poor soul to the devil, and how can such a crime ever find mercy? Elizabeth, listen to me, rejoined the man of God. Suppose, while you lived in my house, you had sold and transferred all my children to a stranger, would the sale or transfer have been lawful and binding? Oh no, said the deeply humbled girl, for I had no right to do that. Very well, you had still less right to give your soul to the arch enemy; it no more belongs to you than my children do. It is the exclusive property of the Lord Jesus Christ; He made it, and when lost also redeemed it; it is His, with all its powers and faculties, and you cant giveaway and sell what is not yours; if you have attempted it, the whole transaction was unlawful, and entirely void. Now, do you go to the Lord, confess your guilt with a broken heart and a contrite spirit, and entreat Him to pardon you, and take back again what is wholly His own. And as for the sin of attempting to alienate His rightful properly, throw that back upon the devil, for that, and that alone is his. The girl obeyed, was converted, and died full of hope.
Changed uses
Among the spoils taken when Alexander conquered and captured Darius was a richly jewelled cabinet or casket in which the Persian king kept his perfumes and sweet ointments. It was carried to Alexander, who at once turned it to another and nobler use, and added a syllable to its name. He placed in it his copy of the Iliad, saying, This shall no longer be called myrrh box, but Homer box. What the myrrh box became by passing under Alexanders hands illustrates what the soul becomes by passing under the hands of its Divine Inspirer. By unseen influences (as certainly as by the miracle touch) God adds to the graces of a chosen vessel the gift of spiritual power and expression. He makes it empty that He may fill it with greater riches.
For when ye were the servants of sin, ye were free from righteousness.
The servants of sin
1. There is no condition so sad as that of a slave; and no slavery so hard as that of sin. There was once a tyrant who ordered one of his subjects to make an iron chain of a certain length. The man brought the work, and the tyrant bade him make it longer still. And he continued to add link to link, till at length the cruel taskmaster ordered his servants to bind the worker with his own chain, and cast him into the fire. That hardest of tyrants, the devil, treats his slaves in like manner. At first the chain of sin is light, and could easily be cast off. But day by day Satan bids his victims add another link. The servant of sin grows more hardened, daring, reckless in his evil way. He adds sin to sin, and then the end comes.
2. Very often the slaves of sin do not know that they are slaves. They talk about their freedom from restraint, they tell us they are their own masters, that the godly are slaves. Once I visited a madhouse. Some had one delusion, some another. One thought he was a king, another the heir to a fortune. But one thing they all believed, that they were in their right minds.
3. The servants of sin bear about the marks of their master. I have seen gangs of convicts working on Dartmoor. You could not mistake them for anything else if they were dressed in the best of clothing. The word convict is stamped upon every grey face, as plainly as the Government mark is stamped upon their clothing. The servants of sin have their marks also. Look at the shifty eyes, and downward glance of the knave and the false man; the flushed brow and cruel eyes of the angry man; the weak lips and trembling hand of the drunkard.
4. The servants of sin have their so-called enjoyments, these are the baits with which the tyrant gets them into his power. For a time the way of transgressors is made easy and pleasant. The broad road is shaded, and edged with fair fruits and flowers. A saint of old once saw a man leading a herd of swine, which followed him willingly. When the saint marvelled, the man showed him that they followed him for the sake of the sweet food in his hand, and knew not whither they were going. So the servants of sin follow Satan for the sake of the sweet things which he offers, and know not that they are going to their death, even the living death of a lost soul. (J. H. W. Buxton, M. A.)
Freedom from righteousness
Standing altogether outside it, having no relation to it, destitute of it, entirely unaffected by it; strangers therefore to its happy and gainful service. Possessing a freedom which is a bane and a bondage. A planets freedom from the law which preserves it in its orbit; a childs freedom from the restraints of a happy home. This freedom pleases the flesh, but ruins the man; it is not mercifully given, but madly taken; it is Satans miserable choice, Better to reign in hell than serve in heaven. Note the latent irony of the text; Ye were free; but what kind of freedom? A freedom akin to that of hell. Freedom from righteousness a mans greatest misery; freedom in righteousness his greatest mercy. (T. Robinson, D. D.)
Liberty and restraint
You hear every day greater numbers of foolish people speaking about liberty, as if it were such an honourable thing; so far from being that, it is, on the whole, and in the broadest sense, dishonourable, and an attribute of the lower creatures. No human being, however great or powerful, was ever so free as a fish. There is always something that he must or must not do; while the fish may do whatever he likes. All the kingdoms of the world put together are not half so large as the sea, and all the railroads and wheels that ever were or will be invented, are not so easy as fins. You will find, on fairly thinking of it, that it is his restraint which is honourable to man, not his liberty; and, what is more, it is restraint which is honourable even in the lower animals. A butterfly is more free than a bee, but you honour the bee more just because it is subject to certain laws which fit it for orderly function in bee society. And throughout the world, of the two abstract things, liberty and restraint, restraint is always the more honourable. It is true, indeed, that in these and all other matters you never can reason finally from the abstraction, for both liberty and restraint are good when they are nobly chosen, and both are bad when they are badly chosen; but of the two, I repeat, it is restraint which characterises the higher creature, and betters the lower creature; and from the ministering of the archangel to the labour of the insect, from the poising of the planets to the gravitation of a grain of dust--the power and glory of all creatures and all matter consist in their obedience, not in their freedom. The sun has no liberty, a dead leaf has much. The dust of which you are formed has no liberty. Its liberty will come--with its corruption. (J. Ruskin.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv17–22 17. But God be thanked. Not that they have…
17. But God be thanked. Not that they have been sinners, but that, having been sinners, they had become obedient to Christ. Obeyed from the heart. No outward obedience is of the slightest value unless the heart turns to God. The form of doctrine. Macknight paraphrases this: “I thank God, that although you were formerly the slaves of sin, ye have willingly obeyed the mould of doctrine into which ye were cast at baptism.” Others, Chrysostom for example, says it refers “to Christian teaching as a type of holy living.” The nature of Paul's argument, and the fact that it is founded on the significance of baptism, makes Macknight's explanation probable.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v22 Rom_6:23.—Eternal life is not like wages due for service…
CRITICAL NOTES
Rom_6:23.—Eternal life is not like wages due for service to God, as death is wages due for service to sin. Eternal life is a donative or free gift of God.
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MAIN HOMILETICS OF THE PARAGRAPH.—Rom_6:22-23
Four stages in the Christian’s life.—The essentials of the Christian’s course are marked out for us in this short passage. We here get, as it were, a bird’s-eye view of all that is needful from the time of conversion to the period of entrance upon the blessing of everlasting life. We begin with the great deliverance, we pass on to the great change, we see the Christian growing in meetness for the inheritance of the saints in light, and then when the earthly trials and conflicts are over we see him passing a disciplined soul across the narrow stream of death into the unfading beauties of that life which is everlasting. The soul that passes through the experiences here laid down has nothing to fear, and is blessed indeed. Let us seek to understand its teaching. Four points claim our attention: the gracious deliverance, the glorious change, the blessed result, the happy termination.
I. The gracious deliverance.—It was a gracious deliverance when Noah and his sons were saved by means of the ark. Lot was rescued from the burning cities; the children of Israel were brought forth from the land of Egyptian bondage; the man-slayer found asylum in the city of refuge from the avenger of blood; David escaped the javelin thrown by the frenzied Saul; Daniel came forth from the lions’ den uninjured; and the three Hebrew children marched in triumph from the furnace without having upon them so much as the smell of fire. But still more gracious is that deliverance when the soul is made free from sin. It is a deliverance from the accusation of sin. When we sin we depart knowingly from the rule of duty, and that departure becomes a voice of reproof and of accusation. Every sin which a man commits becomes to that man an accuser, unless he has become hardened, and then hereafter those stifled voices of his sins will speak in trumpet tones to the unutterable dismay of his spirit. Terrible is it for the man with a tender conscience and a sensitive nature to hear within the accusing voice of his past sins. And great rejoicing is heard in every house and in every street of the town of Mansoul when the man is set free from sin. It is a deliverance from the penalty of sin. “The wages of sin is death.” “The soul that sinneth it shall die.” Death physical, intellectual, and moral is the penalty of sin. Sin has a killing power. It touches, withers, and destroys the nobler parts of man’s nature, so that the man by sin is dead while he lives. Gracious deliverance it is to be set free from sin’s penalty, to be raised from death to life. It is a deliverance from the tyranny of sin. Sin is a tyrant that grips and holds his victims with an iron hand, and keeps them grinding with remorseless cruelty at the wheel of oppression. Many of sin’s victims see the tyranny and long to be set free. They see the awful ruin to which they are being led, but cannot escape. They cannot escape except by the power of divine grace. It is thus alone that they can be set free from sin. It is a gracious deliverance, for it had a gracious origin. “By grace are ye saved.” For it is by a gracious Author,—the gracious method of the gospel plan of salvation. It is by the name of Jesus Christ of Nazareth. “Neither is there salvation in any other; for there is none other name under heaven given among men whereby we must be saved.” Oh that men would believe in Jesus Christ!
II. A glorious change.—It was a glorious change when Joseph passed from the prison cell to be the second ruler in Egypt. David passed from the sheepcote to the splendour of Israel’s throne; Mordecai was taken to the king’s gate, and placed on the king’s horse, and clothed in royal apparel, and the proclamation was heard, “Thus shall it be done unto the man whom the king delighteth to honour.” But not so glorious as when the slaves of sin become the servants of God. It is a noble service. By what rules shall we measure the nobility of a service? Shall we speak of the greatness of the being who is served, the extent of his dominions, and the number and exalted character of his servants? Thus this service transcends, eclipses, any other form of service. We cannot grasp the greatness of this Being, and must content ourselves with the proceeding of the French preacher who, when called upon to preach on the occasion of the monarch’s death, exclaimed amid breathless silence, “God alone is great.” Vast are the numbers of His servants. The winds and the waves obey His will. The wild beasts of the forest, the cattle on the thousand hills, the myriad songsters of earth’s groves, the birds of beautiful plumage, are His servants. But higher still, for men and angels are His servants; and men the noblest and sublimest earth can boast. Men of giant intellect, of heroic natures, of wondrous spirituality, are God’s servants. We see them passing the great highway of time, and as the goodly procession passes along our souls are thrilled with conflicting emotions of gladness and of intense admiration, and we ask, Is it possible that we are to be permitted to follow in this glorious train? We may here claim all men and all women as the servants of God; but remember that He has three kinds of servants—some are slaves, and serve on the principle of fear; others are hirelings, and serve for the sake of the wages; but the best are sons, and serve under the influence of love. It is the loving service that is the noblest, that is the most satisfactory, and that is the most abiding. What is the service you render? The service of love is the only one which God will graciously accept. May God baptise with the spirit of love!
III. The blessed result.—“Ye have your fruit unto holiness”; or, “Ye have your fruit unto sanctification.” God places trees in His garden not for mere ornament but for use. God does not despise the ornamental; but God’s ornamental things are useful things as well. God is a painter the wondrous combination of whose colours no human painter has ever faintly shadowed forth, an architect whose mighty structures dwarf the proudest temples and palaces of earth, a musician whose lofty strains make the loftiest of human harmonies seem poor and feeble. If we desire to see beauty, let us go, not to the art galleries of men, but to the art galleries of God—not art galleries, but nature galleries, for God’s rich nature is transcendent in beauty. A Christian should be an ornamental tree and a fruit-bearing tree. Are not the most fruitful trees the most beautiful? What can equal the delicate tinting and the rich colouring of the spring blossoming of the fruitful tree? What beauty is there in the Christian who bears fruit unto sanctification! We take it that a truly sanctified man is both a beautiful man and a useful man. The children of this world may scoff at the saint; but there is, after all, a deep inward respect for those who live godly, righteous, and sober lives The sanctified ones are the salt of the earth. The sanctified ones are the truly useful and the truly ornamental ones of the world. A Church all of whose members bring forth fruit unto sanctification is a Church which will attract by its loveliness. A kingdom the greater part of whose subjects bring forth fruit unto sanctification is a kingdom whose foundations are strong and whose perpetual glory is secured. Bring forth fruit unto sanctification; begin it in the way of duty, and by-and-by duty will become a pleasure. Learning to read is unpleasant to the child; but in after-time the reading of good books becomes not only the necessity but the pleasure of intellectual existence. In the beginning of the divine life we are but as children learning to read; but in after-time we find the greatest delight in keeping the commandments of God. Bring forth fruit unto your own sanctification, for your own good as well as for the glory of God.
IV. The happy termination.—“The end everlasting life.” We are permitted and enjoined by the example of the word of God to keep the end in view. And what an end! It is an end without an end, paradoxical as the statement appears. This end is the beginning of everlasting life, the beginning of the noblest life without termination. Perfect life is the adaptation of the being to its surroundings, and the adaptation of those surroundings to the being; and such is everlasting life. We shall be fitted for celestial surroundings, and those surroundings we shall find prepared to conduce to our highest felicity. Life here is imperfect, inadequate, and incomplete; life yonder will be perfect, adequate, and complete. Let us take the term “everlasting” not merely as referring to the perpetuity of our future existence, but to the completeness of that existence in all its aspects. No life here is everlasting, because it is incomplete and imperfect. But life beyond is everlasting in the broadest sense of that word. Let us keep the end in view, in order to inspire with hope and patience in the present. Let us persevere in the noble pathway of bringing forth “fruit unto sanctification.”
Rom_6:22. Tenses of Christian life.—That twenty-second verse is the conclusion—the real conclusion—of this chapter. The twenty-third verse is merely explanatory. The twenty-second verse brings visibly before us the conclusion of that struggle that Paul has been tracing more or less throughout this sixth chapter: the two services—the old service and the new—the transition from the old to the new, the outcome of that change of masters, and the outlook that we now have. These are all embodied in this twenty-second verse—an exchange in the past, present experience, and a blessed outlook. You have here the three tenses of a Christian man’s life—the past, the present, and the future: something he looks back to is past and gone, something that he now has as present experience, and something he looks forward to as final result.
I. The exchange of masters.—We have, then, in this past tense a blessed change, an exchange of masters, a transition from one service to another. But when I speak of the old service as a service, I feel that I do not express it strongly enough; for that old service was a bondage. And yet I am almost afraid to describe the new service by that term, because we connect with the word “bondage” sentiments that are not at all agreeable. Yet the words used in this chapter of that old service and of the new one are precisely the same. We were the slaves of sin; and we are—the same word is applied—the slaves of God. There is a freedom that is slavery. My text makes it perfectly plain that every Christian man whose experience is here described has passed from a bondage, “being made free from sin.” We must have passed from bondage into freedom—passed from the bondage of sin into the freedom that grace gives. The first thing in our freedom, then, was deliverance from our sin and guilt; but that would not have been enough for you and me. When God speaks of freedom, He does it completely. He removes the guilt, but He breaks also its power; He takes away the love of sin, and He gives you the grace to enable you to struggle with the sin—not merely to struggle with it, but to overcome it.
II. The new service.—But, then, by that very freedom He has bound you. He has led you into what I should call, perhaps, a new “bondage”; only, as I said before, that word has an evil association; and yet it is true. By His grace and deliverance He has made me eternally His bondsman. He has set me free from the power of sin, restored my freedom, that I might serve Him. Having been made free from sin, I entered God’s service; I gave up my own supremacy, and yielded to the supremacy of God.
III. Fruit, a test of character.—“Ye have your fruit unto holiness.” Having had this deliverance from sin, having entered into this new service, what is the present outcome of it? It is fruit, and it is fruit that you have, and it is a fruit that looks forward to a particular result. Great many of us are tempted to look upon the Christian life as made up of negations. It is a positive life—something you can actually lay your hand upon and say, Now here is that which I have got through my connection with Christ, through what He has done for me, through my service rendered to Him. Here I can see what I have as a definite, clear, distinct result something that can be shown. A Christian man’s life must result in a real, positive character. “Ye have your fruit unto holiness.” It does not say that you are holy; it does not say you have already attained, or that you are already perfect. It does not say that the fruit is complete, that it is ripe, that it is ready to be plucked. No; but it is fruit growing and growing—to what? Unto sanctification, unto holiness. The present tense of the Christian life, then, is a consecrated life—a life of devotion to Christ, of determination to be His and His only.
IV. Eternal growth and development.—And now for the future tense: “the end everlasting life.” It is something that is far away, something that is to come by-and-by; but for the present we may contemplate it, and make it a power to guide us in our journey. I think of it as bringing deliverance from all that hinders. I sometimes think of it positively. Here we have but a limited amount of physical strength, but that other world will introduce us to a life where there are no checks or limitations or hindrances, but a perpetual growth of power to serve God, of faculty to be used for Him. Eternal life, everlasting life,—not a life of luxurious ease, not a life of mere enjoyment or pleasure or psalm-singing; but a life of active, devoted service—service which God is teaching us to render here, and which I believe He will teach us in yet fuller measure to render on the other side.—Prof. Robertson, D.D.
Rom_6:23. A high conception of manhood.—The nature of the gift which a man confers on his fellow may be taken as the estimate which the former entertains of the recipient’s character. In a gift there should be fitness. The gift should be suitable both to the circumstances of the giver and to the character and position of the recipient. Who would think of discoursing sweet music to the deaf? Should we give a choice painting to the blind? Would it be suitable to present a work on philosophy to one who can only read with difficulty? Here is a gift which transcends all others. Next in importance and in value to the unspeakable gift is the grant of eternal life. How vast the boon our contracted minds cannot fully comprehend. The value, preciousness, and vastness of the gift of eternal life will require an eternal life to unfold and completely to understand. Most feel the value of life, and are ready to subscribe to the truth of the old remark, “Skin for skin; yea, all that a man hath will he give for his life.” Some value intellectual life. What a boon if the balance of reason could be restored to the insane! What a gift if the mental power of a Plato or a Paul could be conferred on the man who yearns to tread the high pathway of genius! Above all gifts, if we could only rightly appreciate it, is the blessing of eternal life, which begins in the present state and is being developed in the illimitable future. The greatness and preciousness of this gift speak to us of the greatness and benevolence of the Giver. Surely the gift speaks to us likewise of the greatness of man. In one sense man is little and insignificant, but in another sense he is made only a little lower than the angels. Surely the creature is not to be belittled and despised on whom the Eternal bestows the blessing of eternal life. The possible inheritor of so great a blessing is noble and kingly. Yes, the Bible ennobles manhood. It is the one book, the one vital agency, for the elevation of the race. Man is made, not for the fleeting hour, but for the coming eternity. Man is great because God regards him as capable of the gift of eternal life.
I. Man is great, for this gift implies a moral nature.—As we read of the gift of eternal life we are lifted out of the marshy and sterile plain of materialism. We cannot understand the philosophers of the materialistic school. Why should a man pretend to be a lover of wisdom, to dwell in the realm of refined ideas, who is only a perishable mass of materialism? Man is little if he is only an animal, though he may be an animal that thinks—a philosopher. Man is great if he is a creature endowed with a nature that yearns after the Infinite, that soars upward to the Eternal, that loves and worships. The gift of eternal life would be both useless and impossible to a creature who is only one step raised above the beast that never thinks and never loves. The gift of eternal life can only be profitable and delightful to the creature whose nature is lightened up and glorified by a spark of divine fire. A moral nature is needful where a spiritual boon is to be received and appreciated.
II. Man is great, for this gift implies an enduring nature.—Men have felt the preciousness of the blessing of spiritual life even as a gift for the present phase of existence. If there were to be no hereafter, many men and women would still ask for the sustaining and cheering influences of the gift of eternal life. But if in this life we only have hope, then our God-given blessing is stripped of its transcendent charm. Yes, we look to the future. We have the confident expectation of infinite blessedness in the bright and beautiful beyond. We rise above our sorrows, we laugh at our calamities, we even sing in prison, and have transports of joy when bound to the stake, because we feed on the outcoming joys of a completed eternal life. Certainly the phantasm of some felicity which a man is to inherit hereafter as the reward of his services here can give no rest and comfort to a man toiling and suffering. A phantasm cannot sustain, but a certainty can support. We look forward in hope, in confident expectation. We are paid on the way. We have joys in the earth pilgrimage; but oh what joys await when the pilgrim’s journey is over and he passes inside the pearly gates!
III. Man is great, for this gift implies an abiding personality.—Individualism is the doctrine of the Bible. Can the gift of eternal life be conferred on a community? It is said that corporations have no souls. In this sense a community has no soul. A mob cannot receive the blessing of eternal life. It is a spiritual blessing, and in its reception the individual soul must be engaged. The moral personality must receive the blessing—must enjoy it, and develop it, and put it to wise and holy uses in the present sphere. In the future the blessing must be perpetuated and enjoyed by the individual recipient of the boon. So that the personality of the man is an abiding and a permanent quality. He aspires after rest, but it is a personal and an abiding repose in the presence of the infinite light and goodness. Here, then, we have not the creed of the Nirvana. While we long for the sweet composure of the being which may be realised in a brighter and calmer sphere, we shrink from the Buddhist doctrine of the absorption of the individual in the unity of being. Love will delight in the diffusion of happiness, in the wide expansion of blessings; but will the destruction of personalities, the concretion of souls into one great whole, contribute to greater happiness? Each soul glowing with the love light will contribute to the general splendour. The redeemed will be a glorious unity, but a glorious plurality. There will be many harpers. Each will rejoice in his own instrument, but he will rejoice to contribute to the general harmony. The music of heaven would not be rendered more perfect by all the harpers being absorbed in the unity of one harper, however skilful the performer.
IV. Man is great, for this gift implies incompleteness.—Man is great by reason of what he wants as well as by reason of what he possesses. What does man want? The poet sings:—
“Man wants but little here below,
Nor wants that little long.”
But the poet may only sing of material wants; for man wants that which alone can render his nature complete. How great is man who cannot rest until he finds repose in the arms of infinite love! How great is man whose lower life is not adequate, and who can only find satisfaction in the blessing of eternal life! Men crave for rest, and this divine yearning declares man’s vastness. Man longs and yearns; ofttimes he cannot interpret these dark soul movings. Deep calleth unto the deep in the dark and wondrous ocean of his moral nature, and he cannot translate the sound nor give speech to the confused utterance. He wants, he needs, eternal life. The loving Eternal sees man’s need, and graciously offers the boon in a proffered Christ.
V. Man is great, for this gift supposes a large nature.—A cargo must be proportioned to the size of the vessel. A teacher should deal with his scholar according to the scholar’s capacity. A gift must be suitable to the receiver. How wondrously constituted is that being who can receive and enjoy the blessing of eternal life! In some high moments of spirit rapture the soul experiences a great strain, which is not felt on account of the greatness of the joy. When the vision has passed, when the trance has gone, the soul is exhausted. But the soul will be ever expanding; and the more of heavenly delight it receives, the more it will be capable of receiving. Wondrous thought! that man can receive a divine Guest, can walk divine heights of blessedness, delight in the presence of the eternal Light, and finally taste the bliss of the glorified. But shall we speak of the greatness of man and have no word to exalt the greatness of the divine benevolence? “The gift of God is eternal life through Jesus Christ our Lord.” Almost every word proclaims the greatness of the divine benevolence. This is seen by:
1. The fact of a gift. The hardness and depravity of human nature are evidenced by the circumstance that divine blessings are received as things taken for granted. We soon complain if anything is wanted. We are slow to raise the song of praise when blessings are bestowed. Here is a gift undeserved and unsought, a gift originating in the divine love; and yet how small is our appreciation of the divine benevolence!
2. The nature of the gift. Alas! we are so materialistic that we cannot receive with any great degree of rapture the moral; we are so earthly and so earthbound that we do not heartily welcome the heavenly; and yet, if we only knew it, the gift of eternal life is every way adapted to our natures. The gift of eternal life in its full realisation means the gift of abiding peace, of ever-flowing and uninterrupted joy—of sweet fellowship in the infinite goodness, of high converse with the noblest and purest spirits. This in a measure on our wilderness pilgrimage. This without measure and in indescribable fulness and delight when we have laid aside the pilgrim’s staff, have washed our earth-stained and weary feet, are clothed in the clean raiment of the glorified, and sit down at the banqueting table of infinite Love.
3. The originating possibility of the gift. “Through Jesus Christ our Lord.” He originated the possibility of this gift in harmony with the purposes and laws of God’s moral government. “The wages of sin is death.” The penalty had been incurred. God’s benevolence purposed a gift. But how was that purpose to be accomplished? How was the design to be rendered a possibility? Jesus Christ originated the possibility. God the Father had a mental, an emotional origination of the plan of human salvation. Jesus Christ had a practical origination. He was the self-sacrificing originator of the possibility of the great gift of eternal life to the human race. And shall we say that God’s love was less than Christ’s love? Is the emotional of less account than the practical? Do we not undervalue the emotional in the Saviour’s earthly life? Were not His sufferings greater from the emotional than from the physical side of His nature? God’s love was great; and while we speak let us remember that the emotional gave rise to the practical. The love of God gave His only begotten Son. Let us then adore the love of God in Christ Jesus our Lord. Let us magnify the divine benevolence. Let us try to understand what God does when He makes the glorious offer of the gift of eternal life to the criminals over whom hangs the sentence of death. He shows the gift shining with many lights, and they reveal vaster glories beyond. He proffers the gift; and while He proffers there gleams upon the soul the pure light of the gems of heaven. He invites to accept; and while the loving voice woos and entreats the white-robed harpers raise a chorus of welcome. Can we refuse? Is it possible that we do not appreciate the gift? Angels look down in vast astonishment; their hearts are moved with infinite pity as they behold criminals passing away from offered pardon to the place of execution. Death and eternal life. Which is it to be? What is the resolve of the noble creature man? But how ignoble by the Fall! Great in divine intention, great in possibility; but little, low, and mean by degeneracy. Let us accept the gift and realise the greatness of which we are capable.
God’s great gift.—The tendency of the gospel is to exalt God and to humble man. It points to everlasting misery as the prison-house to which man’s depravity and sin would lead him. And it is only by the grace of our heavenly Father that we can reach the celestial world. “The wages”—the due recompense—“of sin is death,” but eternal life is the gift of God through our Lord Jesus Christ. In speaking of this gift, notice:—
I. Its nature.—
1. It will afford immunity from all the sufferings and dangers of the present life. Suffering belongs to every station here. Uninterrupted prosperity and enjoyment would be inconsistent with a state of trial. But sufferings can have no place in the life of the redeemed in heaven. All tears shall be wiped away.
2. It will afford pre-eminent intellectual enjoyment. Here we know in part; then we shall know in full. Knowledge will there be unmixed with error.
3. It will afford entire social enjoyment. Here society is often a source of annoyance, disagreements, and pain. In heaven it will possess unmixed knowledge, be full of benevolence, will be holy and wise, and there will be no separation.
4. It will afford unspotted holiness. All who possess it will be holy before they are allowed to enter heaven. But there they will attain to the glory of holiness of which man can form no conception. All will be light—the image of God will be reflected from every human spirit; the Lord Jesus Christ will reign over the minds and hearts of all His people.
5. It will afford incessant activity and endless improvement. Although heaven is represented as a place of rest, it is likewise a state of unceasing activity. The angels are active.
II. Its freeness.—“The gift of God.”
1. It was not wrung from Him by importunity. It is a life which cannot be purchased.
2. It is not the reward of merit. Though sometimes called a reward, it is the reward of grace, not of merit. Man may merit hell, but he cannot merit heaven. Everything leading to this eternal life is also the gift of God: the promises of the Bible; the great change by which he has become entitled to it and qualified for its enjoyment; the Lord Jesus, by whose merit eternal life was purchased,—all these are the gifts of God.
III. Its medium.—“Through Jesus Christ.” To Him we are indebted for the hopes that animate, for the enjoyments we experience. For this end the Redeemer was given—to put men in possession of eternal life; for this purpose He laboured; and for this He suffered.
1. By His death Christ made atonement, and procured pardon—i.e., salvation from spiritual death.
2. Through Him men are delivered from moral death, and receive the principle of spiritual life.
3. Through Him we are adopted into the family of His Father.
4. Through Him, through His resurrection, we conquer material death, and obtain material bodily life.—Homilist.
Rom_6:23. Eternal life a priceless gift.—The gift of God is eternal life “in Jesus Christ our Lord.” This is the better gift which contains that wherein all others are defective,—the gift of a well of water, not lying outside of the man, at which he may slake his thirst now and then, but springing up in him; the gift, not of a refreshing influence, but of a Person from whom the influence comes, and in whom he may find that perpetually which only visits him occasionally; the gift of One who delivers the spirit from its own proper burden, who speaks to those that are heavy laden with their own selfishness, and bids them rest in Him the meek and lowly; the gift of One who does not exact joy and sympathy and love, but kindles them and bestows them. Here is the eternal life—the only eternal life of which St. Paul knows anything. The phantasm of some felicity which a man is to inherit hereafter as the reward of his services here could give no rest or comfort to a man toiling and suffering as he was. He wanted One upon whom he could cast his sorrows, fears, sins, every hour; One from whom he could always draw a strength and nourishment to sustain him against the continual sentence and pressure of death. If there was such a One with him then, he could believe that He would be with him always—that neither height nor depth, nor life nor death, nor things present, nor things to come, would separate him from His love. His life must be eternal life: it could not be a changeable, inconstant treasure, here to-day and gone to-morrow; but it must be a gift fresh every day—not a property which he could claim as having been made over once for all to him. It must be a gift of God, which he would enjoy while he trusted in God, which he lost whenever he fancied that he had earned it. It must be a gift, therefore, for all as well as for himself—one of which he could preach to all, one of which he could say to them, You have it, however little you may know that you have it. As surely as you carry sin within you, so surely is He within you who is the enemy of sin; as surely as you have death with you, so surely have you life with you; as surely as you may possess the one for wages, so surely may you accept the other for the gift of God.—Maurice.
Rom_6:23. Death and life.—By a striking ceremonial on Gerizim and Ebal (see Deuteronomy 27 and Jos_8:30-35) Joshua set before the Israelites life and death, the blessing and the curse. Similar contrast in text. Composed of two antithetical clauses: three words in the one contrasted with three in the other—sin and God, death and life, wages and gift.
I. Sin and God.—Both are masters engaging servants. The two occupy the whole domain of moral action. Only two masters and two kinds of service.
1. Sin as a master. One of the smallest words in the English language, but what it names is not little. Sin often regarded as a theological term, an abstraction, dark as a thunder-cloud, but as far away. Here not an ideal abstraction, but an actual master. Sinners are servants of sin, though not certain of making any engagement. Every born Briton bound to serve his country as long as in it. So every one who continues in sin tacitly engages to serve sin (see Rom_6:16). Though not a person, it has the power of a master. Proof of this: they believe in it, take pleasure in it, labour for it. Though they fancy themselves their own masters, they are being drawn or driven, sometimes against their better wishes, in a course opposite to God.
2. God the other master. His service a perfect contrast to the other. On the one hand all that is noble and pure, on the other all that is base and defiling: here a little tribulation, a little self-denial, and then everlasting felicity; there present pleasure and future misery, short-lived delight and everlasting sorrow: here eternal life; there eternal death.
II. Death and life.—Cause of death separation from God—sentence on first parents. As branch broken from the tree dies, so they cut off from the God of life died.
1. Spiritually. Proof from Scripture (Rom_8:6; 1Ti_5:6).
2. Death of the body another part of the death (Rom_5:12).
3. Here death contrasted with eternal life. Hence infer that eternal death especially meant: elsewhere described as “the second death” and “everlasting destruction from the presence of the Lord.” Eternal life, in contrast with eternal death, like half of sky clear while the other half filled with thunder-clouds. True life animated by high purpose, ennobled by true goodness, brimful of joy—a life that lifts clean away from the power of vexations and cares. Such life in fellowship with Christ: “Christ in you, the hope of glory” (see Rev_3:20). Such life not touched by death (Joh_11:25; Joh_14:19; Col_3:3-4).
III. Contrast: wages and gift.—
1. Death the wages of sin: due reward of deeds—not imposed by an arbitrary appointment of God: the law of the universe. Just that sinner be paid for his work, whether wages please him or not.
2. Eternal life a gift. The word means the free gift of God. Given to all in offer (Joh_4:10; 1Jn_5:11); given not for service rendered, but before one has begun to serve. No need to wait for; no need to prepare. Only condition is willingness to receive. But since it is life, it means a new beginning; since it is eternal life, it must overmaster all other lives; since it is life to be enjoyed in the service of God, we must quit the service of sin (Rom_6:13).—G. Wallace, D.D.
ILLUSTRATIONS TO CHAPTER 6
Rom_6:22. Frederick the Great and Count Schmettau.—During the Seven Years’ War Frederick the Great accompanied his soldiers on a mountain march. Count Schmettau was his lieutenant, and a very religious man. The king, impatient over the tedious route of the artillery on foot up the narrow mountain pass, indulged in jesting to drive away ennui—he liked a little to tease Schmettau. He knew of a confessor in Berlin whom the count would visit, and allowed a stream of jokes and derision to flow freely. “Your majesty is more witty and much more learned than I,” answered Schmettau, at last finding utterance. “More than this, you are my king. The spiritual contest is in every respect unequal; nevertheless, you cannot take away from me my faith, and as it now goes you would certainly injure me immeasurably, at the same time not make yourself insignificant.” The king remained standing in front of Schmettau; a flash of indignation came from his majesty’s eye. “What does that mean, monsieur? I injure you by taking your faith! What does that mean?” With immovable tranquillity answered the general, “Your majesty believes that in me you have a good officer, and I hope you are not mistaken. But could you take from me my faith, you would have in me a pitiful thing—a reed in the wind, not of the least account in council or in war.” The king was silent for a time, and after reflection, called out in a friendly manner, “Schmettau, what is your belief?” “I believe,” said Schmettau, “in a divine Providence, that the hairs of my head are all numbered, in a salvation from all my sins, and everlasting life after death.” “This you truly believe?” said the king; “this you believe is right with full assurance?” “Yes, truly, your majesty.” The king, moved, seized his hand, pressed it strongly, and said, “You are a happy man.” And never from that hour did he deride Schmettau’s religious opinions.
Rom_6:23. The wages of sin.—Mr. Marshall, author of the Gospel Mystery of Sanctification, having been for several years under distress of mind, consulted Dr. Goodwin, an eminent divine, giving him an account of the state of his soul, and particularising his sins, which lay heavy on his conscience. In reply he told him he had forgot to mention the greatest sin of all, the sin of unbelief, in not believing on the Lord Jesus Christ for the remission of his sins and sanctifying his nature. On this he set himself to the studying and preaching of Christ, and attained to eminent holiness, great peace of conscience, and joy in the Holy Ghost. Mr. Marshall’s dying words were these: “The wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.”
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On vv17–22 17. “Grace belongeth unto God, because ye have obeyed…
17. “Grace belongeth unto God, because ye have obeyed from the heart that type of teaching unto which ye were committed,
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v17
Romans
‘THE FORM OF TEACHING’
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Rom 6:17.
There is room for difference of opinion as to what Paul precisely means by ‘form’ here. The word so rendered appears in English as type, and has a similar variety of meaning. It signifies originally a mark made by pressure or impact; and then, by natural transitions, a mould, or more generally a pattern or example, and then the copy of such an example or pattern, or the cast from such a mould. It has also the other meaning which its English equivalent has taken on very extensively of late years, such as, for instance, you find in expressions like ‘An English type of face,’ meaning thereby the general outline which preserves the distinguishing characteristics of a thing. Now we may choose between these two meanings in our text. If the Apostle means type in the latter sense of the word, then the rendering ‘form’ is adequate, and he is thinking of the Christian teaching which had been given to the Roman Christians as possessing certain well-defined characteristics which distinguished it from other kinds of teaching-such, for instance, as Jewish or heathen.
But if we take the other meaning, then he is, in true Pauline fashion, bringing in a vivid and picturesque metaphor to enforce his thought, and is thinking of the teaching which the Roman Christians had received as being a kind of mould into which they were thrown, a pattern to which they were to be conformed. And that that is his meaning seems to me to be made a little more probable by the fact that the last words of my text would be more accurate if inverted, and instead of reading, as the Authorised Version does, ‘that form of doctrine which was delivered you,’ we were to read, as the Revised Version does, ‘that form whereunto ye were delivered.’
If this be the general meaning of the words before us, there are three thoughts arising from them to which I turn briefly. First, Paul’s Gospel was a definite body of teaching; secondly, that teaching is a mould for conduct and character; lastly, that teaching therefore demands obedience. Take, then, these three thoughts.
I. First, Paul’s Gospel was a definite body of teaching.
Now the word ‘doctrine,’ which is employed in my text, has, in the lapse of years since the Authorised Version was made, narrowed its significance. At the date of our Authorised translation ‘doctrine’ was probably equivalent to ‘teaching,’ of whatever sort it might be. Since then it has become equivalent to a statement of abstract principles, and that is not at all what Paul means. He does not mean to say that his gospel was a form of doctrine in the sense of being a theological system, but he means to say that it was a body of teaching, the nature of the teaching not being defined at all by the word.
Therefore we have to notice that the great, blessed peculiarity of the Gospel is that it is a teaching, not of abstract dry principles, but of concrete historical facts. From these principles in plenty may be gathered, but in its first form as it comes to men fresh from God it is not a set of propositions, but a history of deeds that were done upon earth. And, therefore, is it fitted to be the food of every soul and the mould of every character.
Jesus Christ did not come and talk to men about God, and say to them what His Apostles afterwards said, ‘God is love,’ but He lived and died, and that mainly was His teaching about God. He did not come to men and lay down a theory of atonement or a doctrine of propitiation, or theology about sin and its relations to God, but He went to the Cross and gave Himself for us, and that was His teaching about sacrifice. He did not say to men ‘There is a future life, and it is of such and such a sort,’ but He came out of the grave and He said ‘Touch Me, and handle Me. A spirit hath not flesh and bones,’ and therefore He brought life and immortality to light, by no empty words but by the solid realities of facts. He did not lecture upon ethics, but He lived a perfect human life out of which all moral principles that will guide human conduct may be gathered. And so, instead of presenting us with a hortus siccus, with a botanic collection of scientifically arranged and dead propositions, He led us into the meadow where the flowers grow, living and fair. His life and death, with all that they imply, are the teaching.
Let us not forget, on the other hand, that the history of a fact is not the mere statement of the outward thing that has happened. Suppose four people, for instance, standing at the foot of Christ’s Cross; four other ‘evangelists’ than the four that we know. There is a Roman soldier; there is a Pharisee; there is one of the weeping crowd of poor women, not disciples; and there is a disciple. The first man tells the fact as he saw it: ‘A Jewish rebel was crucified this morning.’ The second man tells the fact: ‘A blaspheming apostate suffered what he deserved to-day.’ The woman tells the fact: ‘A poor, gentle, fair soul was martyred to-day.’ And the fourth one tells the fact: ‘Jesus Christ, the Son of God, died for our sins.’ The three tell the same fact; the fourth preaches the Gospel-that is to say, Christian teaching is the facts plus their explanation; and it is that which differentiates it from the mere record which is of no avail to anybody. So Paul himself in one of his other letters puts it. This is his gospel: Jesus of Nazareth ‘died for our sins according to the Scriptures, and He was buried, and rose again the third day, according to the Scriptures.’ That is what turns the bald story of the facts into teaching, which is the mould for life.
So on the one hand, dear brethren, do not let us fall into the superficial error of fancying that our religion is a religion of emotion and morality only. It is a religion with a basis of divine truth, which, being struck away, all the rest goes. There is a revolt against dogma to-day, a revolt which in large measure is justified as an essential of progress, and in large measure as an instance of progress; but human nature is ever prone to extremes, and in the revolt from man’s dogma there is danger of casting away God’s truth. Christianity is not preserved when we hold by the bare facts of the outward history, unless we take with these facts the interpretation of them, which declares the divinity and the sacrifice of the Son of God.
And on the other hand, let us keep very clear in our minds the broad and impassable gulf of separation between the Christian teaching as embodied in the Scripture and the systems which Christianity has evolved therefrom. Men’s intellects must work upon the pabulum that is provided for them, and a theology in a systematised form is a necessity for the intellectual and reasonable life of the Christian Church. But there is all the difference between man’s inferences from and systematising of the Christian truth and the truth that lies here. The one is the golden roof that is cast over us; the other is too often but the spiders’ webs that are spun across and darken its splendour. It is a sign of a wholesome change in the whole sentiment and attitude of the modern Christian mind that the word ‘doctrine,’ which has come to mean men’s inferences from God’s truth, should have been substituted as it has been in our Revised Version of my text, by the wholesome Christian word ‘teaching.’ The teaching is the facts with the inspired commentary on them.
II. Secondly, notice that this teaching is in Paul’s judgment a mould or pattern according to which men’s lives are to be conformed.
There can be no question but that, in that teaching as set forth in Scripture, there does lie the mightiest formative power for shaping our lives, and emancipating us from our evil.
Christ is the type, the mould into which men are to be cast. The Gospel, as presented in Scripture, gives us three things. It gives us the perfect mould; it gives us the perfect motive; it gives us the perfect power. And in all three things appears its distinctive glory, apart from and above all other systems that have ever tried to affect the conduct or to mould the character of man.
In Jesus Christ we have in due combination, in perfect proportion, all the possible excellences of humanity. As in other cases of perfect symmetry, the very precision of the balanced proportions detracts from the apparent magnitude of the statue or of the fair building, so to a superficial eye there is but little beauty there that we should desire Him, but as we learn to know Him, and live nearer to Him, and get more familiar with all His sweetness, and with all His power, He towers before us in ever greater and yet never repellent or exaggerated magnitude, and never loses the reality of His brotherhood in the completeness of His perfection. We have in the Christ the one type, the one mould and pattern for all striving, the ‘glass of form,’ the perfect Man.
And that likeness is not reproduced in us by pressure or by a blow, but by the slow and blessed process of gazing until we become like, beholding the glory until we are changed into the glory.
It is no use having a mould and metal unless you have a fire. It is no use having a perfect Pattern unless you have a motive to copy it. Men do not go to the devil for want of examples; and morality is not at a low ebb by reason of ignorance of what the true type of life is. But nowhere but in the full-orbed teaching of the New Testament will you find a motive strong enough to melt down all the obstinate hardness of the ‘northern iron’ of the human will, and to make it plastic to His hand. If we can say, ‘He loved me and gave Himself for me’ then the sum of all morality, the old commandment that ‘ye love one another’ receives a new stringency, and a fresh motive as well as a deepened interpretation, when His love is our pattern. The one thing that will make men willing to be like Christ is their faith that Christ is their Sacrifice and their Saviour. And sure I am of this, that no form of mutilated Christianity, which leaves out or falteringly proclaims the truth that Christ died on the Cross for the sins of the world, will ever generate heat enough to mould men’s wills, or kindle motives powerful enough to lead to a life of growing imitation of and resemblance to Him. The dial may be all right, the hours most accurately marked in their proper places, every minute registered on the circle, the hands may be all right, delicately fashioned, truly poised, but if there is no main-spring inside, dial and hands are of little use, and a Christianity which says, ‘Christ is the Teacher; do you obey Him?’ is as impotent as the dial face with the broken main-spring. What we need, and what, thank God, in ‘the teaching’ we have, is the pattern brought near to us, and the motive for imitating the pattern, set in motion by the great thought, ‘He loved me and gave Himself for me.’
Still further, the teaching is a power to fashion life, inasmuch as it brings with it a gift which secures the transformation of the believer into the likeness of his Lord. Part of ‘the teaching’ is the fact of Pentecost; part of the teaching is the fact of the Ascension; and the consequence of the Ascension and the sure promise of the Pentecost is that all who love Him, and wait upon Him, shall receive into their hearts the ‘Spirit of life in Christ Jesus’ which shall make them free from the law of sin and death.
So, dear friends, on the one hand, let us remember that our religion is meant to work, that we have nothing in our creed that should not be in our character, that all our credenda are to be our agenda; everything believed to be something done; and that if we content ourselves with the simple acceptance of the teaching, and make no effort to translate that teaching into life, we are hypocrites or self-deceivers.
And, on the other hand, do not let us forget that religion is the soul of which morality is the body, and that it is impossible in the nature of things that you shall ever get a true, lofty, moral life which is not based upon religion. I do not say that men cannot be sure of the outlines of their duty without Christianity, though I am free to confess that I think it is a very maimed and shabby version of human duty, which is supplied, minus the special revelation of that duty which Christianity makes; but my point is, that the knowledge will not work without the Gospel.
The Christian type of character is a distinct and manifestly separate thing from the pagan heroism or from the virtues and the righteousnesses of other systems. Just as the musician’s ear can tell, by half a dozen bars, whether that strain was Beethoven’s, or Handel’s, or Mendelssohn’s, just as the trained eye can see Raffaelle’s magic in every touch of his pencil, so Christ, the Teacher, has a style; and all the scholars of His school carry with them a certain mark which tells where they got their education and who is their Master, if they are scholars indeed. And that leads me to the last word.
III. This mould demands obedience.
By the very necessity of things it is so. If the ‘teaching’ was but a teaching of abstract truths it would be enough to assent to them. I believe that the three angles of a triangle are equal to two right angles, and I have done my duty by that proposition when I have said ‘Yes! it is so.’ But the ‘teaching’ which Jesus Christ gives and is, needs a good deal more than that. By the very nature of the teaching, assent drags after it submission. You can please yourself whether you let Jesus Christ into your minds or not, but if you do let Him in, He will be Master. There is no such thing as taking Him in and not obeying.
And so the requirement of the Gospel which we call faith has in it quite as much of the element of obedience as of the element of trust. And the presence of that element is just what makes the difference between a sham and a real faith. ‘Faith which has not works is dead, being alone.’ A faith which is all trust and no obedience is neither trust nor obedience.
And that is why so many of us do not care to yield ourselves to the faith that is in Jesus Christ. If it simply came to us and said, ‘If you will trust Me you will get pardon,’ I fancy there would be a good many more of us honest Christians than are so. But Christ comes and says, ‘Trust Me, follow Me, and take Me for your Master; and be like Me,’ and one’s will kicks, and one’s passions recoil, and a thousand of the devil’s servants within us prick their ears up and stiffen their backs in remonstrance and opposition. ‘Submit’ is Christ’s first word; submit by faith, submit in love.
That heart obedience, which is the requirement of Christianity, means freedom. The Apostle draws a wonderful contrast in the context between the slavery to lust and sin, and the freedom which comes from obedience to God and to righteousness. Obey the Truth, and the Truth, in your obeying, shall make you free, for freedom is the willing submission to the limitations which are best. ‘I will walk at liberty for I keep Thy precepts.’ Take Christ for your Master, and, being His servants, you are your own masters, and the world’s to boot. For ‘all things are yours if ye are Christ’s.’ Refuse to bow your necks to that yoke which is easy, and to take upon your shoulders that burden which is light, and you do not buy liberty, though you buy licentiousness, for you become the slaves and downtrodden vassals of the world and the flesh and the devil, and while you promise yourselves liberty, you become the bondsmen of corruption. Oh! then, let us obey from the heart that mould of teaching to which we are delivered, and so obeying, we shall be free indeed.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv17–22 But thanks be to God, that, whereas ye were…
But thanks be to God, that, whereas ye were servants of sin, ye became obedient from the heart to that form of teaching whereunto ye were delivered ;
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On vv17, 18, 19, 22 sin Sin.
sin Sin.
(See Scofield "Rom 3:23")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v19 Servants of righteousness unto everlasting life:
Servants of righteousness unto everlasting life:
v. 19. I speak after the manner of men because of the infirmity of your flesh; for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity, even so now yield your members servants to righteousness unto holiness.
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v. 20. For when ye were the servants of sin, ye were free from righteousness.
v. 21. What fruit had ye then in those things whereof ye are now ashamed? For the end of those things is death.
v. 22. But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.
v. 23. For the wages of sin is death; but the gift of God is eternal life through Jesus Christ, our Lord.
Paul had used a very strong expression: "slavery of righteousness," to illustrate his meaning, a comparison taken from the common relations of men, to set forth the relation of the believers to God. And so he here apologizes: in a way, for using this human figure of the relation of slave to master to convey the great spiritual truth which he intends to impress upon his readers. It was necessary to speak thus plainly, in such homely phrases and figures, on account of the weakness of their flesh, not so much on account of their intellectual as on account of their moral weakness, the heathen Christians still tending somewhat toward laxity in morals, toward abuse of Christian liberty. And therefore Paul continues the application of his strong figure of speech: As they had yielded, offered, set forth, the members and organs of their bodies, bound in slavery to uncleanness, pollution of their own body, soul, and mind, and to iniquity, lawlessness, transgression of the divine Law in general. Such are the fruits of the natural state of man: evil in its various forms, a progression in lawless behavior, one sin being the cause and instigation of another. But their changed status now demands, and the apostle adds the urgency of his admonition: So now offer, set forth, your members as bound under righteousness unto holiness. The believers are not merely obligated to a life of righteousness, but they are in its bonded service. And the result is purity in heart and life, an inward conformity to the divine image, 1Th 4:7.
The apostle now gives further confirmation to his admonition: When you were slaves of sin, you were free from righteousness. So far as righteousness was concerned, they were free; they were not concerned with righteousness, they were serving another master; they had nothing in common with righteousness, were absolutely unable and unfit to perform anything that would have been acceptable in the sight of God. And what was the result? What fruits were matured under those conditions? What was the product of the slavery of sin? The answer can be only one: Such things as now cause you to be ashamed as you remember your former conversation, for they were horrible vices, shameful delights, which will invariably plunge into death and destruction for both soul and body. Now, however, the situation is reversed: Having been emancipated, set free, from sin, and bound to the Lord, you have in your possession your fruit to sanctification, but the end eternal life. The entire situation presents the contrast to carnal-mindedness. In the case of the believers the evil master, sin, has been deposed; instead, there is the controlling influence of the Spirit’s power. And the product of the service of God thus entered into is holiness, all desires, thoughts, and actions being devoted to the performing of God’s will. And the end, the result of this service of righteousness, is eternal life, the fullness of life in the presence of God forever and ever. The apostle, therefore, concludes with an axiomatic statement: For the wages of sin is death; what sin, as the tyrannical ruler, pays its subjects, is their due and well-deserved reward. Sin cannot be allowed to go unrewarded, that is, unpunished. For a confirmed sinner to hope for pardon without atonement is to hope for the impossible, namely, that God will, in the end, prove unjust. But, by a contrast as great as that between heaven and hell: The free gift of God is eternal life in Christ Jesus, our Lord. There is not a word, not a hint of reward here: everlasting life is a free, an unmerited gift of grace and mercy. The punishment of hell is always merited, the bliss of heaven never. In Jesus Christ the possession of eternal life is assured, for He has made its attainment possible, and in and through Him we are placed in possession of this glorious gift. With this blessed goal before their eyes, the believers will also walk circumspectly on the paths of righteousness and withstand every effort of sin to regain the ascendancy, lest they lose the gift which has become theirs by faith and the hope which the heavenly calling holds before them in Christ Jesus.
Summary.The apostle admonishes the Christians no longer to serve sin, but to walk in righteousness, by reminding them of the fact that in Christ Jesus they have died unto sin and have become partakers of the new spiritual life, by which they have become servants unto righteousness and have before them the goal of everlasting life.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv17, 19, 22 But thanks be to God!
But thanks be to God!
"But I thank God!"
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For you were slaves of sin
Slavery of sin is a metaphor meaning having such a strong desire to sin that one is unable to stop himself from sinning. It is as if sin controls the person. AT: "you were like slaves of sin" or "you were controlled by sin" (See: Metaphor)
but you have obeyed from the heart
Here the word "heart" refers to having sincere or honest motives for doing something. AT: "but you truly obeyed" (See: Metonymy)
the pattern of teaching that you were given
Here "pattern" refers to the way of living that leads to righteousness. The believers change their old way of living to match this new way of living that Christian leaders teach to them. You can translate this in an active form. AT: "the teaching that Christian leaders gave you" (See: Active or Passive)
You have been made free from sin
You can translate this in an active form. AT: "Christ has freed you from sin" (See: Active or Passive)
You have been made free from sin
Here "free from sin" is a metaphor for no longer having a strong desire to sin and being able to stop oneself from sinning. AT: "Your strong desire to sin has been taken away" or "you have been made free from sin's control over you"
you have been made slaves of righteousness
Slavery of righteousness is a metaphor meaning having a strong desire to do what is right. It is as if righteousness controls the person. AT: "you have been made like slaves of righteousness" or "you are now controlled by righteousness" (See: Metaphor)
you have been made slaves of righteousness
This can be stated in active form. AT: "Christ has made you slaves of righteousness" or "Christ has changed you so that now you are controlled by righteousness"
translationWords
God
servant
sin
obey
heart
free
righteous
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv19–21 6:19 Paul uses the Greek word sarx (human nature,…
6:19 Paul uses the Greek word sarx (human nature, or flesh) to refer to the frailty and proneness to sin that characterizes humans. Paul uses the illustration of slavery to show the relationship of the human nature to sin.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.