{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/vws/rom006.htm","path":"bib/cmt/vws/rom006.htm","source_url":"https://sacred-texts.com/bib/cmt/vws/rom006.htm","text":"Vincent's Word Studies, by Marvin R. Vincent, [1886]\nWhat shall we say then?\n\"A transition-expression and a debater's phrase\" (Morison). The use of this phrase points to Paul's training in the Rabbinical schools, where questions were propounded and the students encouraged to debate, objections being suddenly interposed and answered.\nShall we continue (\u1f10\u03c0\u03b9\u03bc\u03ad\u03bd\u03c9\u03bc\u03b5\u03bd)\nThe verb means primarily to remain or abide at or with, as Co1 16:8; Phi 1:24; and secondarily, to persevere, as Rom 11:23; Col 1:23. So better here, persist.\nKnow ye not (\u1f00\u03b3\u03bd\u03bf\u03b5\u1fd6\u03c4\u03b5)\nThe expression is stronger: are ye ignorant. So Rev. The indicative mood presupposes an acquaintance with the moral nature of baptism, and a consequent absurdity in the idea of persisting in sin.\nSo many as (\u1f45\u03c3\u03bf\u03b9)\nRev., all we who. Put differently from we that (\u03bf\u1f35\u03c4\u03b9\u03bd\u03b5\u03c2, Rom 6:2) as not characterizing but designating all collectively.\nBaptized into (\u03b5\u1f36\u03c2)\nSee on Mat 28:19. The preposition. denotes inward union, participation; not in order to bring about the union, for that has been effected. Compare Co1 12:12, Co1 12:13, Co1 12:27.\nInto His death\nAs He died to sin, so we die to sin, just as if we were literally members of His body. Godet gives an anecdote related by a missionary who was questioning a converted Bechuana on Col 3:3. The convert said: \"Soon I shall be dead, and they will bury me in my field. My flocks will come to pasture above me. But I shall no longer hear them, and I shall not come forth from my tomb to take them and carry them with me to the sepulchre. They will be strange to me, as I to them. Such is the image of my life in the midst of the world since I believed in Christ.\"\nWe are buried with (\u03c3\u03c5\u03bd\u03b5\u03c4\u03ac\u03c6\u03b7\u03bc\u03b5\u03bd)\nRev., more accurately, were buried. Therefore, as a natural consequence of death. There is probably an allusion to the immersion of baptism. Compare Col 3:3.\nInto death\nThrough the baptism into death referred to in Rom 6:3. Both A.V. and Rev. omit the article, which is important for the avoidance of the error buried into death.\nGlory (\u03b4\u03cc\u03be\u03b7\u03c2)\nThe glorious collective perfection of God. See on Rom 3:23. Here the element of power is emphasized, which is closely related to the idea of divine glory. See Col 1:11. All the perfections of God contribute to the resurrection of Christ - righteousness, mercy, wisdom, holiness.\nWe might walk (\u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u03ae\u03c3\u03c9\u03bc\u03b5\u03bd)\nLit., walk about, implying habitual conduct. See on Joh 11:9; see on Jo1 1:6; see on Jo3 1:4; see on Luk 11:44.\nIn newness of life (\u1f10\u03bd \u03ba\u03b1\u03b9\u03bd\u03cc\u03c4\u03b7\u03c4\u03b9 \u03b6\u03c9\u1fc6\u03c2)\nA stronger expression than new life. It gives more prominence to the main idea, newness, than would be given by the adjective. Thus Ti1 6:17, uncertainty of riches; not uncertain riches, as A.V.\nWe have been planted together (\u03c3\u03cd\u03bc\u03c6\u03c5\u03c4\u03bf\u03b9 \u03b3\u03b5\u03b3\u03cc\u03bd\u03b1\u03bc\u03b5\u03bd)\nRev. gives more accurately the meaning of both words. \u03a3\u03cd\u03bc\u03c6\u03c5\u03c4\u03bf\u03b9 is not planted, which would be formed from \u03c6\u03c5\u03c4\u03b5\u03cd\u03c9 to plant, while this word is compounded with \u03c3\u03cd\u03bd together, and \u03c6\u03cd\u03c9 to grow. \u0393\u03b5\u03b3\u03cc\u03bd\u03b1\u03bc\u03b1\u03bd is have become, denoting process, instead of the simple \u03b5\u1f36\u03bd\u03b1\u03b9 to be. Hence Rev., have become united, have grown together; an intimate and progressive union; coalescence. Note the mixture of metaphors, walking and growing.\nWe shall be also (\u1f00\u03bb\u03bb\u1f70 \u03ba\u03b1\u1f76 \u1f10\u03c3\u03cc\u03bc\u03b5\u03b8\u03b1)\nIt is impossible to reproduce this graphic and condensed phrase accurately in English. It contains an adversative particle \u1f00\u03bb\u03bb\u03ac; but. Morison paraphrases: \"If we were united with Him in the likeness of His death (that will not be the full extent of the union), but we shall be also united,\" etc. For similar instances see Co1 4:15; Col 2:5.\nOld man (\u1f41 \u03c0\u03b1\u03bb\u03b1\u03b9\u1f78\u03c2 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2)\nOnly in Paul, and only three times; here, Eph 4:22; Col 3:9. Compare Joh 3:3; Tit 3:5. The old, unrenewed self. Paul views the Christian before his union with Christ, as, figuratively, another person. Somewhat in the same way he regards himself in ch. 7.\nThe body of sin (\u03c4\u1f78 \u03c3\u1ff6\u03bc\u03b1 \u03c4\u1fc6\u03c2 \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1\u03c2)\n\u03a3\u1ff6\u03bc\u03b1 in earlier classical usage signifies a corpse. So always in Homer and often in later Greek. So in the New Testament, Mat 6:25; Mar 5:29; Mar 14:8; Mar 15:43. It is used of men as slaves, Rev 18:13. Also in classical Greek of the sum-total. So Plato: \u03c4\u1f78 \u03c4\u03bf\u1fe6 \u03ba\u03cc\u03c3\u03bc\u03bf\u03c5 \u03c3\u1ff6\u03bc\u03b1 the sum-total of the world (\"Timaeus,\" 31).\nThe meaning is tinged in some cases by the fact of the vital union of the body with the immaterial nature, as being animated by the \u03c8\u03c5\u03be\u03ae soul, the principle of individual life. Thus Mat 6:25, where the two are conceived as forming one organism, so that the material ministries which are predicated of the one are predicated of the other, and the meanings of the two merge into one another.\nIn Paul it can scarcely be said to be used of a dead body, except in a figurative sense, as Rom 8:10, or by inference, Co2 5:8. Commonly of a living body. It occurs with \u03c8\u03c5\u03c7\u03ae soul, only Th1 5:23, and there its distinction from \u03c8\u03c5\u03c7\u03ae rather than its union with it is implied. So in Mat 10:28, though even there the distinction includes the two as one personality. It is used by Paul:\n1. Of the living human body, Rom 4:19; Co1 6:13; Co1 9:27; Co1 12:12-26.\n2. Of the Church as the body of Christ, Rom 12:5; Co1 12:27; Eph 1:23; Col 1:18, etc. \u03a3\u03ac\u03c1\u03be flesh, never in this sense.\n3. Of plants and heavenly bodies, Co1 15:37, Co1 15:40.\n4. Of the glorified body of Christ, Phi 3:21.\n5. Of the spiritual body of risen believers, Co1 15:44.\nIt is distinguished from \u03c3\u03ac\u03c1\u03be flesh, as not being limited to the organism of an earthly, living body, Co1 15:37, Co1 15:38. It is the material organism apart from any definite matter. It is however sometimes used as practically synonymous with \u03c3\u03ac\u03c1\u03be, Co1 7:16, Co1 7:17; Eph 5:28, Eph 5:31; Co2 4:10, Co2 4:11. Compare Co1 5:3 with Col 2:5. An ethical conception attaches to it. It is alternated with \u03bc\u03ad\u03bb\u03b7 members, and the two are associated with sin (Rom 1:24; Rom 6:6; Rom 7:5, Rom 7:24; Rom 8:13; Col 3:5), and with sanctification (Rom 12:1; Co1 6:19 sq.; compare Th1 4:4; Th1 5:23). It is represented as mortal, Rom 8:11; Co2 10:10; and as capable of life, Co1 13:3; Co2 4:10.\nIn common with \u03bc\u03ad\u03bb\u03b7 members, it is the instrument of feeling and willing rather than \u03c3\u03ac\u03c1\u03be, because the object in such cases is to designate the body not definitely as earthly, but generally as organic, Rom 6:12, Rom 6:13, Rom 6:19; Co2 5:10. Hence, wherever it is viewed with reference to sin or sanctification, it is the outward organ for the execution of the good or bad resolves of the will.\nThe phrase body of sin denotes the body belonging to, or ruled by, the power of sin, in which the members are instruments of unrighteousness (Rom 6:13). Not the body as containing the principle of evil in our humanity, since Paul does not regard sin as inherent in, and inseparable from, the body (see Rom 6:13; Co2 4:10-12; Co2 7:1. Compare Mat 15:19), nor as precisely identical with the old man, an organism or system of evil dispositions, which does not harmonize with Rom 6:12, Rom 6:13, where Paul uses body in the strict sense. \"Sin is conceived as the master, to whom the body as slave belongs and is obedient to execute its will. As the slave must perform his definite functions, not because he in himself can perform no others, but because of His actually subsistent relationship of service he may perform no others, while of himself he might belong as well to another master and render other services; so the earthly \u03c3\u1ff6\u03bc\u03b1 body belongs not of itself to the \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1 sin, but may just as well belong to the Lord (Co1 6:13), and doubtless it is de facto enslaved to sin, so long as a redemption from this state has not set in by virtue of the divine Spirit\" (Rom 7:24 : Dickson).\nDestroyed\nSee on Rom 3:3.\nHe that is dead (\u1f41 \u1f00\u03c0\u03bf\u03b8\u03b1\u03bd\u1f7c\u03bd)\nRev., literally, he that hath died. In a physical sense. Death and its consequences are used as the general illustration of the spiritual truth. It is a habit of Paul to throw in such general illustrations. See Rom 7:2.\nIs freed (\u03b4\u03b5\u03b4\u03b9\u03ba\u03b1\u03af\u03c9\u03c4\u03b1\u03b9)\nLit., as Rev., is justified; i.e., acquitted, absolved; just as the dead person sins no more, being released from sin as from a legal claim. \"As a man that is dead is acquitted and released from bondage among men, so a man that has died to sin is acquitted from the guilt of sin and released from its bondage\" (Alford).\nWe be dead (\u1f00\u03c0\u03b5\u03b8\u03ac\u03bd\u03bf\u03bc\u03b5\u03bd)\nThe aorist. Rev., correctly, we died. The death is viewed as an event, not as a state.\nWe believe (\u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03bf\u03bc\u03b5\u03bd)\nDogmatic belief rather than trust, though the latter is not excluded.\nShall live with (\u03c3\u03c5\u03bd\u03b6\u03ae\u03c3\u03bf\u03bc\u03b5\u03bd)\nParticipation of the believer's sanctified life with the life of Christ rather than participation in future glory, which is not the point emphasized. Compare Rom 6:11.\nIn that He died (\u1f43 \u03b3\u1f70\u03c1 \u1f00\u03c0\u03ad\u03b8\u03b1\u03bd\u03b5\u03bd)\nLit.. what he died; the death which he died. Compare sin a sin, Jo1 5:16; the life which I live, literally, what I live, Gal 2:20.\nOnce (\u1f10\u03c6\u03ac\u03c0\u03b1\u03be)\nMore literally, as Rev., in margin, once for all. Compare Heb 7:27; Heb 9:12; Heb 10:10.\nReign (\u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03c5\u03ad\u03c4\u03c9)\nThe antithesis implied is not between reigning and existing, but between reigning and being deposed.\nBody\nLiteral, thus according with members, Rom 6:13.\nYield (\u03c0\u03b1\u03c1\u03b9\u03c3\u03c4\u03ac\u03bd\u03b5\u03c4\u03b5)\nPut at the service of; render. Rev., present. Compare Luk 2:22; Act 9:41; Rom 12:1. See on Act 1:3.\nMembers (\u03bc\u03ad\u03bb\u03b7)\nPhysical; though some include mental faculties. Compare Col 3:5, where members is expounded by fornication, uncleanness, etc., the physical being a symbol of the moral, of which it is the instrument.\nInstruments (\u1f45\u03c0\u03bb\u03b1)\nThe word is used from the earliest times of tools or instruments generally. In Homer of a ship's tackle, smith's tools, implements of war, and in the last sense more especially in later Greek. In the New Testament distinctly of instruments of war (Joh 18:3; Co2 6:7; Co2 10:4). Here probably with the same meaning, the conception being that of sin and righteousness as respectively rulers of opposing sovereignties (compare reign, Rom 6:12, and have dominion, Rom 6:14), and enlisting men in their armies. Hence the exhortation is, do not offer your members as weapons with which the rule of unrighteousness may be maintained, but offer them to God in the service of righteousness.\nOf unrighteousness (\u1f00\u03b4\u03b9\u03ba\u03af\u03b1\u03c2)\nSee on Pe2 2:13.\nYield (\u03c0\u03b1\u03c1\u03b1\u03c3\u03c4\u03ae\u03c3\u03b1\u03c4\u03b5)\nRev., present. The same word as before, but in a different tense. The present tense, be presenting, denotes the daily habit, the giving of the hand, the tongue, etc., to the service of sin as temptation appeals to each. Here the aorist, as in Rom 12:1, denotes an act of self-devotion once for all.\nAs those that are alive (\u1f61\u03c2 \u03b6\u1ff6\u03bd\u03c4\u03b1\u03c2)\nThe best texts read \u1f61\u03c3\u03b5\u03af as if alive. This brings out more clearly the figurative character of the exhortation.\nFrom the dead (\u1f10\u03ba \u03bd\u03b5\u03ba\u03c1\u1ff6\u03bd)\nNote the preposition out of. See on Luk 16:31.\nServants (\u03b4\u03bf\u03cd\u03bb\u03bf\u03c5\u03c2)\nEvery man must choose between two ethical principles. Whichever one he chooses is master, and he is its bond-servant. Compare Mat 6:24; Mat 7:18.\nSin unto death - obedience unto righteousness\nThe antithesis is not direct - sin unto death, obedience unto life; but obedience is the true antithesis of sin, since sin is disobedience, and righteousness is life.\nThat ye were\nThe peculiar form of expression is explained in two ways; either making the thanksgiving bear only on the second proposition, ye obeyed, etc., and regarding the first as inserted by way of contrast or background to the salutary moral change: or, emphasizing were; ye were the servants of sin, but are so no more. Rev. adopts the former, and inserts whereas.\nFrom the heart\nSee on Rom 1:21.\nForm of doctrine (\u03c4\u03cd\u03c0\u03bf\u03bd \u03b4\u03b9\u03b4\u03b1\u03c7\u1fc6\u03c2)\nRev., form of teaching. For \u03c4\u03cd\u03c0\u03bf\u03bd, see on Pe1 5:3. The Pauline type of teaching as contrasted with the Judaistic forms of Christianity. Compare my gospel, Rom 2:16; Rom 16:25. Others explain as the ideal or pattern presented by the gospel. Form of teaching, however, seems to point to a special and precisely defined type of christian instruction.\nWas delivered unto you (\u03b5\u1f31\u03c2 \u03b4\u03bd \u03c0\u03b1\u03c1\u03b5\u03b4\u03cc\u03b8\u03b7\u03c4\u03b5)\nBut this rendering is impossible. Render, as Rev., whereunto ye were delivered. For the verb, see on Rom 4:25. They had been handed over to the educative power of this form of teaching.\nAfter the manner of men (\u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03b9\u03bd\u03bf\u03bd)\nLit., what is human, popularly. He seems to have felt that the figures of service, bondage, etc., were unworthy of the subject, and apologizes for his use of the image of the slave mart to enforce such a high spiritual truth, on the ground of their imperfect spiritual comprehension. Compare Co2 2:6; Co1 3:1, Co1 3:2.\nTo iniquity unto iniquity (\u03c4\u1fc7 \u1f00\u03bd\u03bf\u03bc\u03af\u1fb3 \u03b5\u1f30\u03c2 \u03c4\u1f74\u03bd \u1f00\u03bd\u03bf\u03bc\u03af\u03b1\u03bd)\nIniquity issuing in an abiding iniquitous state. Lit., lawlessness. It is used by John as the definition of sin, Jo1 3:4.\nHoliness (\u1f01\u03b3\u03b9\u03b1\u03c3\u03bc\u03cc\u03bd)\nRev., sanctification. For the kindred adjective \u1f05\u03b3\u03b9\u03bf\u03c2 holy, see on saints, Act 26:10. \u1f09\u03b3\u03b9\u03b1\u03c3\u03bc\u03cc\u03c2 is used in the New Testament both of a process - the inauguration and maintenance of the life of fellowship with God, and of the resultant state of sanctification. See Th1 4:3, Th1 4:7; Th2 2:13; Ti1 2:15; Pe1 1:2; Heb 12:14. It is difficult to determine which is meant here. The passages in Thessalonians, Timothy, and Hebrews, are cited by interpreters on both sides. As in Rom 6:22 it appears that sanctification contemplates a further result (everlasting life), it is perhaps better to understand it as the process. Yield your members to righteousness in order to carry on the progressive work of sanctification, perfecting holiness (Co1 7:1).\nFree from righteousness (\u1f10\u03bb\u03b5\u03cd\u03b8\u03b5\u03c1\u03bf\u03b9 \u03c4\u1fc7 \u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u03c3\u03cd\u03bd\u1fc3)\nAn ambiguous translation. Better, Rev., free in regard of righteousness. Disengaged (Morison), practically independent of its demands, having offered their service to the opposing power. They could not serve two masters.\nFruit\nSee on Rom 1:13.\nHad ye (\u03b5\u1f34\u03c7\u03b5\u03c4\u03b5)\nImperfect tense, denoting continuance. What fruit were ye having during your service of sin?\nIn the things whereof (\u1f10\u03c6' \u03bf\u1f37\u03c2)\nSome change the punctuation, and read \"What fruit had ye at that time? Things whereof ye are now ashamed.\" But the majority of the best texts reject this, and besides, the question is of having fruit, not of the quality of the fruit.\nWages (\u1f40\u03c8\u03ce\u03bd\u03b9\u03b1)\nFrom \u1f44\u03c8\u03bf\u03bd cooked meat, and later, generally, provisions. At Athens especially fish. Hence \u1f40\u03c8\u03ce\u03bd\u03b9\u03bf\u03bd is primarily provision-money, and is used of supplies for an army, see Co1 9:7. The figure of Rom 6:13 is carried out: Sin, as a Lord to whom they tender weapons and who pays wages.\nDeath\n\"Sin pays its serfs by punishing them. Its wages is death, and the death for which its counters are available is the destruction of the weal of the soul\" (Morison).\nGift (\u03c7\u03ac\u03c1\u03b9\u03c3\u03bc\u03b1)\nRev., rightly, free gift (compare Rom 5:15). In sharp contrast with wages.","title":"Vincent's Word Studies: Romans: Romans Chapter 6","type":"page"}