The secret of victory over the flesh is found in our obeying those three instructions: Know, reckon, and yield. This is to now be the Christian's...

Emancipation
Proclamation!

Spurgeon has these introductory remarks...

The connection of this passage will help us to understand its meaning. Near the close of the previous chapter Paul had said,

The law entered that the offence might abound; but where sin abounded, grace did much more abound, that as sin hath reigned unto death, even so might grace reign through righteousness, unto eternal life, by Jesus Christ our Lord.

He speaks here of sin as being a reigning principle or monarch, and of grace also as reigning. Then, in chapter 6., he proceeds

What shall we say then? Shall we continue in sin that grace may abound? Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.

You observe here that Paul speaks of the man, the old sinner, as being crucified with Christ, so destroyed by the moral power of the Cross that he who was once a sinner shall no longer serve sin. When he speaks of our being planted or buried with Christ, we must of course understand him as employing figures of speech to teach the great truth that the Gospel redeems the soul from sin. As Christ died for sin, so by a general analogy we die to sin; while, on the other hand, as He rose to a new and infinitely glorious life, so the convert rises to a new and blessed life of purity and holiness.

But recurring particularly to our text, let me say—The language used in our translation would seem to denote that our death to sin is precisely analogous to Christ's death for sin; but this is not the case. We are dead to sin in the sense that it is no longer to be our master, implying that it has been in power over us. But sin never was in power over Jesus Christ—never was His master. Christ died to abolish its power over us—not to abolish any power of sin over Himself, for it had none. The analogy between Christ's death in relation to sin and our dying to sin, goes to this extent and no farther: He died for the sake of making an atonement for sin and of creating a moral power that should be effective to kill the love of sin in all hearts; but the Christian dies unto sin in the sense of being divorced from all sympathy with sin and emancipated from its control. (Romans 6:11 Death To Sin Through Christ)

EVEN SO: houtos kai:

So (3779) (houto) means in this manner, thus (because of this or that), referring to what precedes and in context refers to everything Paul had taught about the believer's position in Christ as the result of their union and identification with Him in His death, burial and resurrection. It could be translated...

"with reference to what precedes"

A basic principle in the Word of God is that people must first know what is true before they can obey God. The thrust of "even so" therefore is that 

“You must know and fully believe what I have just said, or else what I am about to say will make no sense. The truth that you are spiritually dead to sin, and the reality that you are spiritually alive to Christ are not abstract concepts for your finite minds to attempt to verify. They are divinely-revealed, foundational axioms behind Christian living, apart from which you can never hope to live the holy lives your new Lord demands.”

Realizing the importance of the truths he presents in Ro 6:1-10 (see notes Romans 6:1-3, Romans 6:4-5, Romans 6:6-7, Romans 6:8-10), Paul uses forms of know and believe 4 times in this great doctrinal section (v3, 6, 8, 9), and in other places he implies that his readers know about certain other truths (see, e.g., 6:2, 6:5, 6:7). These observations illustrate the believer's need to understand his or her position in Christ so that they can then live as they should.

The critical importance of knowing before doing is seen in Hosea where God said

"My people are destroyed for lack of knowledge. Because you have rejected knowledge, I also will reject you from being My priest. Since you have forgotten the law of your God, I also will forget your children." (Hos 4:6) 

Israel's problem was that the people did not know (because they had made the choice actively to push it away as the Lxx suggests) and the consequence were that they could not function as God's priest to the nations.

Spurgeon in his notes on Romans 6:11 writes...

How intimately the believer's duties are interwoven with his privileges! Because he is alive unto God, he is to renounce sin, since that corrupt thing belongs to his estate of death. How intimately both his duties and his privileges are bound up with Christ Jesus his Lord! How thoughtful ought we to be upon these matters, reckoning what is right and fit and carrying out that reckoning to its practical issues.

4. We are therefore forever dead to its guilt and reigning power: "Sin shall not have dominion over you" (see notes Romans 6:12; 13; 14).

This reckoning is based on truth, or we should not be exhorted to it.

To reckon yourself to be dead to sin so that you boast that you do not sin at all would be a reckoning based on falsehood and would be exceedingly mischievous. "There is no man that sinneth not" (1 Kings 8:46; 1 John 1:8). None are so provoking to God as sinners who boast their own fancied perfection.

The reckoning that we do not sin must either go upon the Antinomian theory that sin in the believer is no sin, which is a shocking notion.

Or else our conscience must tell us that we do sin in many ways: in omission or commission, in transgression or shortcoming, in temper or in spirit (James 3:2; Eccles. 7:20; see note Romans 3:23).

To reckon yourself dead to sin in the scriptural sense is full of benefit both to heart and life. Be a ready reckoner in this fashion. (Romans 6:11-12 Dead But Alive - Notes)

In short, the believer's practice is founded upon his position in Christ.

Duty is follows and is founded upon doctrine.

Scriptural exhortation (Romans 6:11ff) must always be based upon sound doctrine (Romans 6:1-10). 

The Believer's Study Bible sums up Romans 6:1-13 noting that there are...

Three essential elements of the sanctification process are given:
(1) Know what salvation means (v 3);

(2) Reckon or consider yourself to be dead to sin (present imperative);

(3) Present  yourself and the parts of your body to God as instruments of righteousness (present imperative, v 13).

We are called to live experientially what we are positionally... sanctification requires our active involvement is clearly evident." (Criswell, W A. Believer's Study Bible: New King James Version. 1991. Thomas Nelson)

CONSIDER YOURSELVES: humeis logizesthe (2PPMM) heautous: (Ro 8:18)

make a mental calculation

Similarly let us consider ourselves as actually dead to sin (Berkley)

In the same way, you must see yourselves a being dead to sin (NJB)

Hendriksen notes that

At this point doctrine makes way for exhortation. What has been established, namely, that believers are in principle dead to sin and alive to Christ, must become the abiding conviction of their hearts and minds, the take-off point for all their thinking, planning, rejoicing, speaking, doing. They must constantly bear in mind that they are no longer what they used to be. Their lives from day to day must show that they have not forgotten this. (Hendriksen, W., & Kistemaker, S. J. New Testament Commentary Set, 12 Volumes. Grand Rapids: Baker Book House) (Bolding added)

Paul gives us an excellent parallel commentary on our being dead to sin writing to the saints at Colossae that in light of the doctrinal truth that

you have been raised up with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. Set your mind on the things above, not on the things that are on earth. For you have died and your life is hidden with Christ in God. When Christ, Who is our life, is revealed, then you also will be revealed with Him in glory. Therefore consider the members of your earthly body as dead to immorality, impurity, passion, evil desire, and greed, which amounts to idolatry. (see  notes Colossians 3:1, 3:2, 3:3-4, 3:5)

John MacArthur comments that...

If the believer is to fully live out his new life in Christ, he must begin by knowing he is not what he used to be. Once the believer knows the foundational truths about his death, burial, and resurrection with Christ, and his victory over the penalty and power of sin, he is well on his way to victory in the Christian life. Doubts and fears become less and less because he knows he is dealing with a vanquished foe, a monarch who has been dethroned. The believer has been resurrected to new life and therefore has the confidence to strip away his grave clothes and live victoriously! (Dying to Live - Pt 3)

F B Meyer writes that believers must...

Reckon that you have died, and whenever sin arises, to menace or allure you, point back to the grave, and argue that since you died in Christ, you have passed altogether beyond its jurisdiction, for you have yielded your members as weapons of righteousness unto God. And having been crucified with Christ, you now no longer live, but Christ liveth in you (see note Galatians 2:20). Let it become your daily habit to place the grave of Jesus between yourself and all allurements of the world, the flesh, and the devil. (Our Daily Homily)

Satterthwaite exhorts us to...

Trust God in the face of every sin. Believe Him, that He died for your sin, to put your sin away, and to give you victory over sin. As a result of this, He says in the latter part of this chapter here (see notes Romans 6:12, 13), that we aught not to yield out members as instruments of unrighteousness unto sin.  (Satterthwaite, D. For Believers Only: Encouragement for Spiritual Living)

Spurgeon asks...

What is it to reckon ourselves dead indeed unto Him? The word rendered reckon is sometimes rendered account. Abraham's faith was accounted unto him for righteousness. So, in this passage, reckon must mean believe, esteem yourselves dead indeed unto sin. Account this to be the case. Regard this as truly your relation to sin; you are entirely dead to it; it shall have no more dominion over you. A careful examination of the passages where this original word is used will show that this is its usual and natural sense. And this gives us the true idea of Gospel faith—embracing personally the salvation which is by faith in Jesus Christ. But more of this hereafter.

What is meant by reckoning yourselves alive indeed unto God through Jesus Christ? Plainly this: that you are to expect to be saved by Jesus Christ and to calculate on this salvation as your own. You are to esteem yourself as wholly dead to sin and as consequently brought into life and peace in Christ Jesus.

What is implied in the exhortation of our text? That there is an adequate provision for this expectation, and for realizing these blessings in fact. For if there were no ground for realization this, the injunction would be most absurd. A precept requiring us to account ourselves dead indeed unto Sin and alive unto God, would be utterably untenable if there were no probability of the thing—if no provision were made for our coming into such relations to Sin on the one hand and to God through Christ on the other. For if these blessings could not be reasonably expected, there could be no rational ground for the expectation. If it were not reasonable to expect it, then to enjoin us to expect it would be palpably unreasonable. Who does not see that the very injunction implies that there is a foundation laid and adequate provision made for the state required?

What is implied in complying with this injunction?

1. Believing such a thing to be possible. Believing it possible that through Christ we may live in the required manner, that we may avoid sin—desist from sinning—give it up and abandon it altogether, and put it forever away. There can be no such thing as an intelligent compliance with this precept, except as there shall underlie it this belief in its practicability. A state actually made practicable by adequate grace, adapted to the laws of mind and to the actual moral condition of lost men.

2. That we cease from all expectation of attaining this state of ourselves, and by our own independent, unaided efforts. There is no beginning to receive by grace till we renounce all expectation of attaining by natural works. It is only when empty of self that we begin to be filled of Christ (Ed: cp John 3:30).

3. A present willingness to be saved from sin. We must actually renounce all sin as such—that is, renounce sin because it is sin, and for what it is. This position the mind must take: I can have nothing more to do with sinning—for God hates sin, and I am to henceforth and for ever to please and glorify Him. My soul is committed with its utmost strength of purpose to this pleasing of God and doing His will.

4. It implies also an entire committal of your whole case to Jesus Christ, not only for present, but for all future salvation from sin. This is absolutely essential. It must always be the vital step—the cardinal act in this great work of salvation from sin.

5. It implies also the foreclosing of the mind against temptation, in such a sense that the mind truly expects to live a life purely devoted to God. This is the same sort of foreclosing of the mind as takes place under a faithful marriage contract. The Bible everywhere keeps this figure prominent. Christians are represented as the bride of Christ. They stand in a relation to Him which is closely analogous to that of a bride to her husband. Hence when they commit their whole hearts to Him, reposing their affections in Him, and trusting Him for all good, their hearts are strongly foreclosed against temptation. The principle here involved, we see illustrated in the merely human relation. When parties are solemnly betrothed in mutual honest fidelity, there is no longer any thought of letting the eye rove or the heart go abroad for a fresh object of interest and love. The heart is fixed—willingly and by plighted faith fixed, and this fact shuts out the power of temptation almost entirely. It renders it comparatively an easy matter to keep the heart safely above the influence of temptation to apostasy. Before the sacred vows are taken, individuals may be excused for looking round and making any observations or inquiries: but never after the solemn vow is made. After the parties have become one by vow of marriage, never to be broken, there is to be no more question as to a better choice—no further thought about changing the relation or withdrawing the heart's affections. No wavering is admissible now; the pledge is made for everlasting faithfulness, settled once and forever! This is God's own illustration, and surely none need be more apt or more forcible. It shows how the Christian should look upon sin and upon all temptation to sin. He must say, Away from my heart for ever! I am married to Jesus Christ; how then can I look after other lovers? My mind is forever settled. It rests in the deep repose of one whose affections are plighted and fixed—to rove no more! Sin? I can think of yielding to its seductions no longer. I cannot entertain the question for a moment. I can have nothing to do with sinning. My mind is settled—the question forever foreclosed, and I can no more admit the temptation to small sins than to great sins—no more consent to give my heart to worldly idols than to commit murder! I did not enter upon religion as upon an experiment, to see how I might like it—no more, than a wife or husband take on themselves the marriage vow as an experiment. No; my whole soul has committed itself to Jesus Christ with as much expectation of being faithful forever as the most faithful husband and wife have of fulfilling their vows in all fidelity till death shall part them.

Christians in this state of mind no more expect to commit small sins than great sins. Hating all sin for its own sake and for its hatefulness to Christ, any sin, however small, is to them as murder. Hence if the heart is ever afterwards seduced and overcome by temptation, it is altogether contrary to their expectation and purpose; it was not embraced in their plan by any means, but was distinctly excluded; it was not deliberately indulged aforetime, but broke on them unexpectedly through the vantage ground of old habits or associations.

Again, the state of mind in question implies that the Christian knows where his great strength lies. He knows it does not lie in works of fasting, giving alms, making prayers, doing public duties or private duties—nothing of this sort; not even in resolutions or any self-originated efforts, but only in Christ received by faith. He no more expects spiritual life of himself apart from Christ, than a man in his senses would expect to fly by swinging his arms in the air. Deep in his soul lies the conviction that his whole strength lies in Christ alone.

When men are so enlightened as truly to apprehend this subject, then to expect less than this from Jesus Christ as the result of committing the whole soul to Him for full salvation, is virtually to reject Him as a revealed Saviour. It does not honour Him for what He is; it does not honour the revelations He has made of Himself in His word by accepting Him as there presented. For consider, what is the first element of this salvation? Not being saved from hell, but being saved from sin. Salvation from punishment is quite a secondary thing, in every sense. It is only a result of being saved from sin, and not the prime element in the Gospel salvation. Why was the infant Messiah to be called Jesus? Because He should save His people from their sins. And does the Bible anywhere teach any other or different view from this? (See additional lengthy discussion Romans 6:11 Death To Sin Through Christ)

Consider (3049) (logizomai from lógos = reason, word, account) means to reckon, compute, calculate, to take into account, to deliberate, and to weigh.  Logizomai refers to a process of careful study or reasoning which results in the arriving at a conclusion. Logizomai conveys the idea of calculating or estimating.

Logizomai was a term frequently used in the business community of Paul's day and meant to impute (put to one's account) or credit to one's account. 

Logizomai is related to our English term logic (which deals with the methods of valid thinking, reveals how to draw proper conclusions from premises and is a prerequisite of all thought).

Logizomai is used 40 times in the NT in the NASB (Mk; Lu; Jn; Acts; Romans 19x [11x in Ro4!]; 1Co 3x; 2Co 7x; Gal; Phil 2x; 2Ti; Heb; Js; 1P) and is translated:  consider, 6; considered, 2; counted, 1; counting, 1; credit, 1; credited, 9; credits, 1; dwell, 1; maintain, 1; numbered, 2; propose, 1; reason, 1; reckoned, 2; regard, 4; regarded, 3; suppose, 1; take into account, 3; thinks, 1.

Logizomai is used some 120 times in the Septuagint (LXX) (Ge 15:6; 31:15; Lev 7:18; 17:4; 25:31; 27:23; Num 18:27, 30; Deut 2:11, 20; 3:13; 1Sa 1:13; 18:25; 2 Sam 4:2; 14:13f; 19:43; 1Ki 10:21; 2 Chr 5:6; 9:20; Neh 6:2, 6; 13:13; Job 31:28; 34:37; 41:29, 32; Ps 32:2; 35:4; 41:7; 44:22; 52:2; 106:31; 119:119; 140:2, 4; 144:3; Pr 15:29; 16:30; 17:28; 24:8; Eccl 10:3; Isa 5:28; 10:7; 13:17; 29:16f; 32:15; 33:8; 40:15, 17; 44:19; 53:3f, 12; Jer 11:19; 18:8, 11, 18; 23:27; 26:3; 29:11; 36:3; 48:2; 49:20, 30; 50:45; Lam 4:2; Ezek 11:2; 38:10; Dan 4:35; 11:24f; Hos 7:15; 8:12; Amos 6:5; Mic 2:1, 3; Nah 1:9, 11; Zech 8:17; Luke 22:37; John 11:50; Acts 19:27; Rom 2:3, 26; 3:28; 4:3ff, 8ff, 22ff; 6:11; 8:18, 36; 9:8; 14:14; 1 Cor 4:1; 13:5, 11; 2 Cor 3:5; 5:19; 10:2, 7, 11; 11:5; 12:6; Gal 3:6; Phil 3:13; 4:8; 2 Tim 4:16; Heb 11:19; Jas 2:23; 1 Pet 5:12).

Paul makes use of the LXX translation of the following two theologically significant verses in his arguments in Romans 4 that righteousness is obtained by faith not works...

In the first LXX use of logizomai in Genesis 15:6 Moses records...

Then he (Abram/Abraham) believed in the LORD; and He reckoned (logizomai) it to him as righteousness. (see note Romans 4:3)

In Psalm 32:2 David records...

How blessed is the man to whom the LORD does not impute  (LXX = logizomai) iniquity, And in whose spirit there is no deceit! (see note Romans 4:8)

Note the concentrated use of logizomai in Romans. It follows that one will have considerable difficulty understanding this great letter if he does not understand the meaning and nuances of logizomai.

Paul is telling his readers and us to reflect on our position in Christ and to place two things into our spiritual bank account: (1) We are "dead to sin" and (2) we are "alive to God in Christ Jesus."

We each must take time to consider these facts and make this exercise habitual, not just giving it an occasional casual thought! These are profound truths. As someone has well said such meditative accounting will make for good "preventive theology". Too often we tend to focus on "corrective theology" emphasizing truths (which are valid and important) like

If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness. (1Jn 1:9)

Paul in Romans 6:11 is calling for us to make it our practice to reflect upon our union and identification with our Lord Jesus Christ, because he knows that a thorough digestion and assimilation of this  truth will serve to curb sins so we don't have to confess sins as frequently.

Note also that Consider in Romans 6:11 is present imperative (this is Paul's first major command after building his sound doctrinal case for 5 chapters!) so we need to consider these truths carefully and continuously. This is a strong charge calling for a firm conviction regarding the truths he had just expounded.

Reckoning means to continually count on the fact that God has actually done what he said he would do. Keep on counting yourselves to be what God says you are! Continually count on the fact that if God said it, he meant it, and therefore he did it. It