Rom 6:15-23 | RWP | e4.org | What then? ( τ ουν? ). Another turn in the argument about the excess of grace. Shall we sin? ( αμαρτεσωμεν? ). First aorist active deliberative subjunctive of αμαρτανω . "Shall we commit sin" (occasional acts of sin as opposed to the life of sin as raised by επιμενωμεν τη αμαρτια in verse )? Because ( οτ ). The same reason as in verse and taken up from the very words in verse . Surely, the objector says, we may take a night off now and then and sin a little bit "since we are under grace."

‏ Romans 6:15-23

What then? ( τ ουν? ). Another turn in the argument about the excess of grace.

Shall we sin? ( αμαρτεσωμεν? ). First aorist active deliberative subjunctive of αμαρτανω. "Shall we commit sin" (occasional acts of sin as opposed to the life of sin as raised by επιμενωμεν τη αμαρτια in verse 1)?

Because ( οτ ). The same reason as in verse 1 and taken up from the very words in verse 14. Surely, the objector says, we may take a night off now and then and sin a little bit "since we are under grace."

His servants ye are whom ye obey ( δουλο εστε ω υπακουετε ). Bondservants, slaves of the one whom ye obey, whatever one's profession may be, traitors, spies sometimes they are called. As Paul used the figure to illustrate death to sin and resurrection to new life in Christ and not in sin, so now he uses slavery against the idea of occasional lapses into sin. Loyalty to Christ will not permit occasional crossing over to the other side to Satan's line.

Whereas ye were ( ητε ). Imperfect but no "whereas" in the Greek. Paul is not grateful that they were once slaves of sin, but only that, though they once were, they turned from that state.

To that form of doctrine whereunto ye were delivered ( εις ον παρεδοθητε τυπον διδαχης ). Incorporation of the antecedent ( τυπον διδαχης ) into the relative clause: "to which form of doctrine ye were delivered." See on 5:14 for τυπον. It is hardly proper to take "form" here to refer to Paul's gospel (2:16), possibly an allusion to the symbolism of baptism which was the outward sign of the separation.

Ye became servants of righteousness ( εδουλωθητε τη δικαιοσυνη ). First aorist passive indicative of δουλοω, to enslave. "Ye were made slaves to righteousness." You have simply changed masters, no longer slaves of sin (set free from that tyrant), but ye are slaves of righteousness. There is no middle ground, no "no man's land" in this war.

I speak after the manner of men ( ανθρωπινον λεγω ). "I speak a human word." He begs pardon for using "slaving" in connection with righteousness. But it is a good word, especially for our times when self-assertiveness and personal liberty bulk so large in modern speech. See 3:5; Ga 3:15 where he uses κατα ανθρωπον.

Because of the infirmity of your flesh ( δια την ασθενειαν της σαρκος υμων ). Because of defective spiritual insight largely due to moral defects also.

Servants to uncleanness ( δουλα τη ακαθαρσια ). Neuter plural form of δουλος to agree with μελη (members). Patently true in sexual sins, in drunkenness, and all fleshly sins, absolutely slaves like narcotic fiends.

So now ( ουτως νυν ). Now that you are born again in Christ. Paul uses twice again the same verb παριστημ, to present ( παρεστησατε, παραστησατε ).

Servants to righteousness ( δουλα τη δικαιοσυνη ). Repeats the idea of verse 18.

Unto sanctification ( εις αγιασμον ). This the goal, the blessed consummation that demands and deserves the new slavery without occasional lapses or sprees (verse 15). This late word appears only in LXX, N.T., and ecclesiastical writers so far. See on 1Th 4:3; 1Co 1:30. Paul includes sanctification in his conception of the God-kind (1:17) of righteousness (both justification, 1:18-5:21 and sanctification, chapters 6-8). It is a life process of consecration, not an instantaneous act. Paul shows that we ought to be sanctified (6:1-7:6) and illustrates the obligation by death (6:1-14), by slavery (6:15-23), and by marriage (7:1-6).

Free in regard of righteousness ( ελευθερο τη δικαιοσυνη ). Ye wore no collar of righteousness, but freely did as ye pleased. They were "free." Note dative case, personal relation, of δικαιοσυνη.

What fruit then had ye at that time? ( τινα ουν καρπον ειχετε τοτε? ). Imperfect active, used to have. A pertinent question. Ashes in their hands now. They are ashamed now of the memory of them. The end of them is death.

Ye have your fruit unto sanctification ( εχετε τον καρπον υμων εις αγιασμον ). Freedom from sin and slavery to God bring permanent fruit that leads to sanctification.

And the end eternal life ( το δε τελος ζωην αιωνιον ). Note accusative case ζωην αιωνιον, object of εχετε (ye have), though θανατος in contrast above is nominative.

Wages ( οψωνια ). Late Greek for wages of soldier, here of sin. See on Lu 3:14; 1Co 9:7; 2Co 11:8. Sin pays its wages in full with no cut. But eternal life is God's gift ( χαρισμα ), not wages. Both θανατος and ζωην are

eternal ( αιωνιον ).