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Dying and Rising with Christ

What then are we to say? Should we continue in sin in order that grace may abound? ²By no means! How can we who died to sin go on living in it? ³Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? ⁴Therefore we have been buried with him by baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, so we too might walk in newness of life.

⁵ For if we have been united with him in a death like his, we will certainly be united with him in a resurrection like his. ⁶We know that our old self was crucified with him so that the body of sin might be destroyed, and we might no longer be enslaved to sin. ⁷For whoever has died is freed from sin. ⁸But if we have died with Christ, we believe that we will also live with him. ⁹We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. ¹⁰The death he died, he died to sin, once for all; but the life he lives, he lives to God. ¹¹So you also must consider yourselves dead to sin and alive to God in Christ Jesus.

¹² Therefore, do not let sin exercise dominion in your mortal bodies, to make you obey their passions. ¹³No longer present your members to sin as instruments of wickedness, but present yourselves to God as those who have been brought from death to life, and present your members to God as instruments of righteousness. ¹⁴For sin will have no dominion over you, since you are not under law but under grace.

Slaves of Righteousness

¹⁵ What then? Should we sin because we are not under law but under grace? By no means! ¹⁶Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? ¹⁷But thanks be to God that you, having once been slaves of sin, have become obedient from the heart to the form of teaching to which you were entrusted, ¹⁸and that you, having been set free from sin, have become slaves of righteousness. ¹⁹I am speaking in human terms because of your natural limitations. For just as you once presented your members as slaves to impurity and to greater and greater iniquity, so now present your members as slaves to righteousness for sanctification.

²⁰ When you were slaves of sin, you were free in regard to righteousness. ²¹So what advantage did you then get from the things of which you now are ashamed? The end of those things is death. ²²But now that you have been freed from sin and enslaved to God, the advantage you get is sanctification. The end is eternal life. ²³For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

9. Death no more rules over him, etc. He seems to imply that death once ruled over Christ; and indeed when he gave himself up to death for us, he in a manner surrendered and subjected himself to its power; it was however in such a way that it was impossible that he should be kept bound by its pangs, so as to succumb to or to be swallowed up by them. He, therefore, by submitting to its dominion, as it were, for a moment, destroyed it for ever. Yet, to speak more simply, the dominion of death is to be referred to the state of death voluntarily undergone, which the resurrection terminated. The meaning is, that Christ, who now vivifies the faithful by his Spirit, or breathes his own life into them by his secret power from heaven, was freed from the dominion of death when he arose, that by virtue of the same dominion he might render free all his people.

10. He died once to sin, etc. What he had said — that we, according to the example of Christ, are for ever freed from the yoke of death, he now applies to his present purpose, and that is this — that we are no more subject to the tyranny of sin, and this he proves from the designed object of Christ’s death; for he died that he might destroy sin.

But we must observe what is suitable to Christ in this form of expression; for he is not said to die to sin, so as to cease from it, as the words must be taken when applied to us, but that he underwent death on account of sin, that having made himself ἀντίλυτρον, a ransom, he might annihilate the power and dominion of sin. ¹⁹⁰¹⁹⁰ This difference may be gathered from the general tenor of the whole passage; for his death and our death are said to have a likeness, and not to be same. And farther, in mentioning our death in this connection, in the next verse, he changes his phraseology; it is νεκροὺς and not εἶναι, which means those deprived of life — the lifeless. “The dead (νεκροὺς) in trespasses and sins,” are those who have no spiritual life; and to be dead to sin is not to have life for sin, to be freed from its ruling power. See Romans 6:18
It is usual with the Apostle to adopt the same form of words in different senses, which can only be distinguished by the context or by other parts of Scripture, as it has been noticed in a note on Romans 4:25. — Ed. And he says that he died once, not only because he has by having obtained eternal redemption by one offering, and by having made an expiation for sin by his blood, sanctified the faithful for ever; but also in order that a mutual likeness may exist between us. For though spiritual death makes continual advances in us, we are yet said properly to die only once, that is, when Christ, reconciling us by his blood to the Father, regenerates us at the same time by the power of his Spirit.

But that he lives, etc. Whether you add with or in God, it comes to the same meaning; for he shows that Christ lives a life subject to no mortality in the immortal and incorruptible kingdom of God; a type of which ought to appear in the regeneration of the godly. We must here remember the particle of likeness, so; for he says not that we shall now live in heaven, as Christ lives there; but he makes the new life, which after regeneration we live on earth, similar to his celestial life. When he says that we ought to die to sin, according to his example, we are not to suppose it to be the same kind of death; for we die to sin, when sin dies in us, but it was otherwise with Christ; by dying it was that he conquered sin. But he had just said before, that we believe that we shall have life in common with him, he fully shows by the word believing that he speaks of the grace of Christ: for if he only reminded us of a duty, his mode of speaking would have been this, “Since we die with Christ, we ought also to live with him.” But the word believing denotes that he treats here of doctrine which is based on the promises; as though he had said, that the faithful ought to feel assured that they are through the kindness of Christ dead as to the flesh, and that the same Christ will preserve them in newness of life to the end. But the future time of the verb live, refers not to the last resurrection, but simply denotes the continued course of a new life, as long as we peregrinate on the earth.

¹⁹⁰ This difference may be gathered from the general tenor of the whole passage; for his death and our death are said to have a likeness, and not to be same. And farther, in mentioning our death in this connection, in the next verse, he changes his phraseology; it is νεκροὺς and not εἶναι, which means those deprived of life — the lifeless. “The dead (νεκροὺς) in trespasses and sins,” are those who have no spiritual life; and to be dead to sin is not to have life for sin, to be freed from its ruling power. See Romans 6:18 It is usual with the Apostle to adopt the same form of words in different senses, which can only be distinguished by the context or by other parts of Scripture, as it has been noticed in a note on Romans 4:25. — Ed.