Search word: Retrieve verses, illustrations, etc
Word Studies, Devotionals, Sermons, Illustrations
Old and New Testament
then? Shall we
because we are not
grace? May it
never be! (NASB:
Amplified: What then [are we to conclude]? Shall we sin because
we live not under Law but under God's favor and mercy? Certainly not! (Amplified
Bible - Lockman)
CEV: What does all this mean? Does it mean we are free to sin,
because we are ruled by God's wonderful kindness and not by the Law?
Certainly not! (CEV)
GWT: Then what is the implication? Should we sin because we are
not controlled by laws but are controlled by God’s favor? That’s
Montgomery: What then? Shall we commit an act of sin because we
are not under law, but under grace? Certainly not.
Moule: What then? Are we to sin, because we are not brought
under law, but under grace? Shall our life be a life of license,
because we are thus wonderfully free? Away with the thought.
New Jerusalem Bible: What is the implication? That we are free
to sin, now that we are not under law but under grace? Out of the
Phillips: Now, what shall we do? Shall we go on sinning because
we have no Law to condemn us any more, but are living under grace?
TLB: Does this mean that now we can go ahead and sin and not
worry about it? (For our salvation does not depend on keeping the law
but on receiving God’s grace!) Of course not!
Wuest: What then? Shall we sin occasionally, because we are not
under law but under grace? Away with the thought. (Eerdmans)
Young's Literal: So since God's grace has set us free from the
law, does this mean we can go on sinning? Of course not!
Jew and Gentile
Restored to Israel
Slaves to Sin
Slaves to God
Slaves Serving God
Life by Faith
Service by Faith
Modified from Irving
L. Jensen's excellent work "Jensen's
Survey of the NT"
Godet introduces this
section with this comment...
The new principle had just been laid
down. The apostle had found it in the object of justifying faith. But
could a principle so spiritual, apart from every external and positive
rule, take hold of the will with power enough to rule it thoroughly? To
this natural objection, formulated in Ro 6:15, St. Paul answers as
follows: by the acceptance of grace a new master has been substituted
for the former, sin (Ro 6:16, 17, 18, 19); and the believer feels himself obliged
to serve this new master with the more fidelity because he rewards his
servants by communicating life to them, whereas the former master pays
his by giving them death (Ro 6:20, 21, 22, 23). Thus it is proved that the new
principle is clothed with sufficient, though purely internal authority,
to control the believer's entire life. (Romans
Commentary - Online)
WHAT THEN?: Ti oun:
The question with which Paul
introduces this verse is emphatic and expects a positive answer and thus
some version translate it with this emphasis:
"Surely you know that" (TEV)
A T Robertson writes the following
notes on the Greek text...
What then? (ti oun) Another
turn in the argument about the excess of grace.
Shall we sin? (hamartesmen). First aorist active deliberative subjunctive of hamartanō. “Shall we
commit sin” - occasional acts of sin as opposed to the life of
sin as raised...in
Romans 6:1) (where the practice of sin as a habit -present
tense - is here raised )
Because (hoti). The same
reason as in (Romans
6:1) and taken up from the very words in (Romans
6:14). Surely, the objector says, we may take a night off now
and then and sin a little bit “since we are under grace.” Another turn in the argument about the excess of
Wuest comments that...
"This second question proposes a
life of planned infrequent, spasmodic acts of sin, since grace makes it
impossible for a Christian to live a life of habitual sin. Paul answers
this question in
6:16-23 by showing that the Christian has changed
masters, and that serving the Lord Jesus, it is not his nature to sin."
K. S. Wuest's Word Studies from the Greek New Testament: Studies in the
Vocabulary of the Greek New Testament: Grand Rapids: Eerdmans)
SHALL WE SIN
BECAUSE WE ARE NOT UNDER LAW BUT UNDER GRACE: hamartesomen (1PAAS)
hoti ouk esmen (1PPAI) hupo nomon alla hupo charin:
(Ro 6:1,2; 1Cor 9:20,21; 2Cor 7:1; Gal 2:17,18; Eph 2:8-10; Titus
2:11-14; Jude 1:4)
Shall we sin
[word study]) means
to miss the mark (and so not share in the prize).
Hamartano means to
act contrary to the will and law of God. To commit a wrong. To be in
means to err (err is from Latin errare = to wander
or to stray!) which means to wander from the right way, to deviate from
the true course or purpose and so to violate an accepted standard of
conduct. To err is to miss the right way. To err means to deviate
from the path or line of duty. To stray by design or mistake. To err
is to stray from God and/or His commandments.
means to swerve from the truth, to turn aside from the straight course
charted by the Word of Truth. To swerve means to wander from any
line prescribed, or from a rule of duty; to depart from what is
established by law, duty or custom.
In short hamartano
means to miss the mark of God's perfect standard.
Dictionary has a "bibliocentric" definition of sin as...
The voluntary departure of a moral
agent from a known rule of rectitude or duty, prescribed by God; any
voluntary transgression of the divine law, or violation of a divine
command; a wicked act; iniquity. Sin is either a positive act in which a
known divine law is violated, or it is the voluntary neglect to obey a
positive divine command, or a rule of duty clearly implied in such
command. Sin comprehends not actions only, but neglect of known duty,
all evil thoughts, purposes, words and desires, whatever is contrary to
God’s commands or law.
(hupo) frequently meant not simply to be beneath but to be
totally under the power, authority, and control of something or
for purpose of the Law illustrated) is etymologically something parceled
out, allotted, what one has in use and possession; hence, usage, custom.
It refers to formalized rule or set of rules prescribing what people
must do. Sin will overcome us if we try. All attempts to defeat the
flesh in our own power will fail.
is God's unmerited favor. It is that power which enables me to "turn
off" my flesh and to overcome sin.
Ray Stedman says that Paul's
sense here is...
"Should we sin even once now that we are not under law but under
Kenneth Wuest paraphrases
"What then? Shall we sin occasionally, because we are not under law
but under grace?"
What then? Shall we commit an act
of sin because we are not under law, but under grace? Certainly not.
Here are some other ideas conjured
up by Paul's question
sin just a little?”
"If forgiveness is as easy
and as inevitable as all that, if God's one desire is to forgive men and
if his grace is wide enough to cover every spot and stain, why worry
about occasional sins?
"Why not do as we like from time to time? It will be all the same in the end."
The answer to "shall we sin?" is
"Absolutely not". And he will explain why such a false teaching cannot be
The question in this verse arises
as a reaction to Paul’s statement that now...
are not under law, but under grace.” (Romans 6:14)
This question is similar to the
one at the beginning of Romans 6:
What shall we say then? Are we to
continue in sin that grace might increase? (Romans
Note that there is a difference in the way these two questions
In the first, the Greek
verb "continue" is
present tense and thus refers to a life of habitual sin.
In the second, the verb tense
(shall we sin) is aorist tense and thus indicates that
here Paul is referring to occasional, single acts of sin. The thought
“Since your doctrine of superabundant grace teaches the impossibility
of a life of habitual sin on the part of the Christian, will the fact
that a Christian is not under the uncompromising rule of law but under
the lenient scepter of grace, allow for at least an act of sin once in
The idea that grace is "lenient"
compared to the uncompromising rule of law, is an erroneous one.
The Holy Spirit indwelling the child of God, is infinitely more
cognizant of sin in the life of the saint than any system of law ever
could be. He is grieved at the slightest sin.
In the first
question, the desperately wicked heart offers an excuse for sinning
in that a life of habitual sin gives God an opportunity to display His
grace and thus glorify Himself, which is of course a perversion of the
teaching of grace.
second question, this same person seeks a loophole somewhere in
God’s plan of salvation whereby he might sin once in awhile, and thinks
that he has found one in the fact that the Christian is now under grace
and is beyond the reach
of the law of God which could condemn him. Therefore, he argues that he
can sin with impunity, and grace will always forgive. Can you see Paul's
One can see at once from what Paul tells us in
Ro 6:1-14, that the person
who asks such a question as well as the one in
Ro 6:1, is an unregenerate sinner. The child of God has no desire to go on in habitual sin nor yet
to sin once in awhile. To be sure, a genuine believer is at times guilty of willful sin.
That is, he may yield to temptation, knowing that it is sin. But to
provide for a planned life of infrequent acts of sin, is altogether
foreign to the nature of the saint. Paul answers this question as he did
the first one, by the words “God forbid,” “far be the thought.” Then he
uses an illustration to show that it is a mechanical impossibility for a
Christian to desire to sin even once in awhile.
John MacArthur sums up
With his brief introductory
question, What then? the apostle again anticipates the false
conclusions his antagonists would derive from his declaration that
believers “are not under law, but under grace” (verse 14b).
To them, the idea of no longer being under law but under grace was
tantamount to being free of all moral restraint. “If the law no longer
needs to be obeyed, and if God’s grace covers all sins,” they would
argue, “then believers are perfectly free to do as they please.”
Jewish legalists, on the other hand, believed obedience to God’s law was
the only way of salvation. To them, Paul exalted righteousness out of
one side of his mouth, while in reality giving license to sin out of the
other side. They accused Paul of condoning lawlessness in the name of
God’s grace. The doctrine of grace has always been subject to that false
charge, which the apostle first answers in the first half of chapter
6. But because the misunderstanding was so common and the issue so
critical, he gives the answer again from a slightly different
perspective. The doctrine of salvation by God’s grace, working only
through man’s faith and apart from any works, is the furthest thing from
a license to sin." (MacArthur,
J: Romans 1-8. Chicago: Moody Press)
Ray Stedman writes:
I know that many experience this. We discover the
joy of deliverance. Then we also discover that the old life still has
power to tempt us and draw us back into its control. We realize that,
even though it is true that Jesus Christ lives within us to be all that
he is (which is all that we need), nevertheless the temptation is to
strike a balance and work out a compromise. We find ourselves wanting to
draw on Christ for the power to meet the times of stress that come --
the big problems -- but we rather like to put on the old comfortable
slippers of the flesh the rest of the time, and enjoy that. (Click full
Choose Your Master)
sums up Paul's question with the following thought...
The apostle proceeds to notice an
objection which might be suggested. “If Christians are not under the
law, which forbids all sin, but are under grace, which pardons sin, will
it not follow that they will feel themselves released from obligation to
be holy? Will they not commit sin freely, since the system of grace is
one which contemplates pardon, and which will lead them to believe that
they may be forgiven to any extent?” This Consequence has been drawn by
many professing Christians; and it was well therefore, for the apostle
to guard against it. (Albert Barnes' Notes on the Bible - 1798-1870)
Shall we abuse our high and holy
calling because we are not under that law which makes no provision for
pardon, but are under that Gospel which has opened the fountain to wash
away all sin and defilement? Shall we sin because grace abounds? Shall
we do evil that good may come of it? This be far from us!
John Gill comments that...
"...here the apostle meets with an
objection of the adversary, saying, that if men are not under the law,
and are free from all obligation to it, then they may live as they list;
nor can they be chargeable with sin, or that be objected to them; since
where there is no law, there is no transgression, and sin is not imputed
where there is no law; and if they are under grace, or in the love and
favour of God, from which there is no separation, then they cannot be
damned, do what they will: but this objection proceeds upon a mistaken
sense of the phrase, "under the law"; for believers, though they
are not under the law as the ministry of Moses, yet they are
under it, as it is in the hands of Christ; and though not under
its curse, yet under obligation to obedience to it, from
principles of love and grace; and a transgression of it is sin in
them, as in others; and which is taken notice of by God, and visited
with stripes in a Fatherly way (see
Hebrews 12:5-11), though His lovingkindness is not removed and to argue from the unchangeableness of God's
grace, or the doctrines of it, as encouraging licentiousness, is greatly
to abuse the grace of God, and manifestly betrays such persons to be
ignorant of it and its influence; since nothing more powerfully engages
to a love of holiness, and hatred of sin; wherefore the apostle, answers
to this objection in his usual way, God forbid; signifying his
abhorrence of everything of this kind." (John Gill's Exposition of
the Entire Bible -1690-1771) (Bolding added)
MAY IT NEVER BE: me genoito (3SAMO):
Paul gives the same clear denial
he gave in Romans 6:2. (Click
exposition) As in that verse, Paul's refutation is
“No, a thousand times no!”
The suggestion that God’s grace grants a license to sin is absurd.
Why? Because God bestows His grace in order to free men from bondage to
the power of Sin. It would be illogical for the very force that frees us
from the power of Sin to at the same time re-energize the power of Sin!
Grace clearly does not condone or justify continuing in sin because
grace transforms the life that is saved. There is a practical
application - If a person's life that gives no evidence of moral and
spiritual transformation, they are exhibiting no no obvious evidence of
salvation and need to carefully examine the gospel they have believed.
><> ><> ><>
ILLUSTRATIONS OF BIBLE TRUTH
by Harry A. Ironside - LAW AND GRACE - "We are
not under the law, but under grace" (Ro 6:15).
Some years ago, I had a little school for young indian men and women,
who came to my home in Oakland, California, from the various tribes in
northern Arizona. One of these was a Navajo young man of unusually keen
intelligence. One Sunday evening, he went with me to our young people's
meeting. They were talking about the Epistle to the Galatians, and the
special subject was law and grace. There were not very clear about it,
and finally one turned to the Indian and said, "I wonder whether our
Indian friend has anything to say about this."
He rose to his feet and said, "Well, my friends, I have been listening
very carefully, because I am here to learn all I can in order to take
it back to my people. I do not understand all that you are talking
about, and I do not think you do yourselves. But concerning this law
and grace business, let me see if I can make it clear. I think is like
this. When Mr. Ironside brought me from my home we took the longest
railroad journey I ever took. We got out at Barstow, and there I saw
the most beautiful railroad station and hotel I have ever seen. I
walked all around and saw at one end a sign, 'Do not spit here.' I
looked at that sign and then looked down at the ground and saw many had
spitted there, and before I think what I am doing I have spitted myself.
Isn't that strange when the sign say, 'Do not spit here'?
"I come to Oakland and go to the home of the lady who invited me to
dinner today and I am in the nicest home I have ever been in. Such
beautiful furniture and carpets, I hate to step on them. I sank into a
comfortable chair, and the lady said, 'Now, John, you sit there while I
go out and see whether the maid has dinner ready.' I look around at the
beautiful pictures, at the grand piano, and I walk all around those
rooms. I am looking for a sign; the sign I am looking for it, 'Do not
spit here,' but I look around those two beautiful drawing rooms, and
cannot find a sign like this. I think, 'What a pity when this is such a
beautiful home to have people spitting all over it -- too bad they don't
put up a sign!' So I look all over that carpet, but cannot find that
anybody have spitted there. What a queer thing! Where the sign says,
'Do not spit,' a lot of people spitted. Where there was no sign at all,
in that beautiful home, nobody spitted. Now I understand! That sign is
law, but inside the home it is grace. They love their beautiful home,
and they want to keep it clean. They do not need a sign to tell them
so. I think that explains the law and grace business."
As he sat down, a murmur of approval went round the room and the leader
Romans 6:16 Do you not
obedience, you are
slaves of the one
Do you not know that if you continually surrender yourselves to anyone
to do his will, you are the slaves of him whom you obey, whether that
be to sin, which leads to death, or to obedience which leads to
righteousness (right doing and right standing with God)? (Amplified
Bible - Lockman)
Phillips: Just think what it would mean. You belong to the
power which you choose to obey, whether you choose sin, whose reward
is death, or God, obedience to whom means the reward of righteousness.
Wuest: Do you not know that to whom you put yourselves at the
disposal of as slaves resulting in obedience, slaves you are to whom
you render habitual obedience, whether slaves of the sinful nature
resulting in death, or obedient slaves [of Christ] resulting in
Young's Literal: Don't you realize that whatever you choose to
obey becomes your master? You can choose sin, which leads to death, or
you can choose to obey God and receive his approval.
DO YOU NOT KNOW THAT WHEN YOU PRESENT YOURSELVES TO SOMEONE
FOR OBEDIENCE: ouk oidate (2PRAI)
hoti ho paristanete (2PPAI)
heautous doulous eis hupakoen:
Romans 6:16-19 describes the new
subjection to righteousness by which grace displaces the old subjection
James Smith observes...
Scripture religion is variously
represented. Sometimes it is a glorious privilege — and sometimes a
solemn duty. It is in reality, both. A more glorious privilege man
cannot enjoy — than to be the adopted child of God; a more solemn duty
cannot devolve on a creature — than to be the slave of the Son of God.
Slaves are known often by their uniform — and God's slaves are to be
known by their holiness. Slaves of old, were often known by their
master's brand — and the slaves of Christ were often known by their
sufferings. Like the Apostle of old, they "bear about in the body, the
marks," or the brand, "of the Lord Jesus."
There are two distinct
classes of slaves in the world, and it is important to know to which we
belong. The apostle
teaches us how to do this, especially (in Ro 6:16). This passage
SUGGESTS AN INQUIRY. Who is your Master? There are but two great masters
in the world — and we all serve one or the other.
Who then is your master?
Is it SATAN?
If so — then sin is your service. You
neglect what God requires — and you do what God forbids. You . . .
indulge the lusts of the flesh,
enjoy the lust of the eye,
and walk in the pride of life.
The world is your home! (See
Earth Dwellers) Only give
you enough of the world, and health and opportunity to enjoy it — and
you need no more. You would rather have your portion in Paris — than in
If so, then Hell will be your wages! For the wages of sin is death. If
you obey Satan, you love sin and live in its indulgence. You follow the
multitude in the broad road that leads to destruction. You yield to the
flesh, and allow it to tyrannize over your conscience and affections.
Who is your master? Is it
Then holiness is your delight, and
obedience to gospel precepts is your joy. The Church of God is your
home, and believers in Christ are your brethren. Eternal life will be
your reward, not as merited or deserved by you — but as freely given you
by your generous and gracious Master. The gift of God is eternal life —
if you obey Christ, you reverence the divine word, both the holy law,
and the gracious Gospel. You hallow your Savior's name, never using it
lightly, or uttering it without reverence. You rely on his precious
blood and glorious righteousness, as the ground of your acceptance with
God. You yield to his Spirit — speaking to you in the word, or working
within you, and prompting you to perform good works. You unite with his
people — whom you esteem the excellent of the earth, and in whom is all
your delight. You look and long for his glorious appearing, and as you
anticipate his second advent, you often exclaim, "O to see my Master!"
Slave Are You)
Do you not know - Paul speaks
of a self-evident truth, the truth that when one accepts servitude to
another, that enslavement becomes binding and forbids divided allegiance
or servitude! Paul then proceeds to introduce us to the two different
"masters", personified as
tense) means absolute, positive, beyond a peradventure
(chance) of a doubt, knowledge. It means to perceive
intuitively and describes a self-evident truth. Paul's question is
clearly rhetorical (asked merely for effect with no answer expected) and
implies that his readers would readily acknowledge the truth of what he
was about to say if they gave it the least thought - it is a dictate of
from para = near, beside + histemi =
( for discussion of paristemi)
literally means to place or set beside or near and hence to place at
someone's disposal. Paristemi means to present oneself for
service or to put at the service of (sometimes translated "help" as in
is in the
present tense indicates this reflects the
habit of one's life. The
active voice represents the action as being
accomplished by the subject and indicates the willing choice of
obedience to a master which makes Paul’s point even more obvious.
[word study] from deo =
to bind) describes one
who is in bondage or bound to another, in the state of being completely
controlled by someone or something and a slave in the sense of being the
property of the owner
from hupó = agency or means, under
+ akoúo = physical hearing and apprehension of something with the
literally means "hearing under", that
is, listening from a subordinate position in which compliance with what
is said is expected and intended. Hupakoe speaks of the one
hearing as being under the authority of some one else. Thus, hupakoe
comes to mean compliance
(disposition to yield to
another) with the demands or requests of someone over us.
The idea of to hear under pictures
subordinating one’s self to the person or thing heard and hence means
“to obey” or to hearken (give respectful attention)
submission or hearkening to a command.
Obedience is the carrying out the word and will of another person,
especially the will of God.
Hupakoe conveys the picture of
one listening and following instructions. Submitting to that which is
heard involves a change of attitude, forsaking the tendency of the
fallen nature to rebel against Divine instructions and commands and
seeking God's will, not self will.
Someone has said that a
"proof" that we are of the elect is not an empty prating about how
secure we are once we believed, but rather how sensitive we are to the
principle and practice of obedience to Jesus.
You know that in effect there is no middle ground
between being a slave to sin and a slave to obedience to God.
Jesus clearly taught that
can serve two masters"
Those who are afraid of grace
insist that it gives license for sinning. Paul meets this error head-on
by asking the question, then flatly denying it. We are free from the law
but not lawless. Grace means freedom to serve the Lord, not to sin
As Paul used the figure of slavery 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
William Newell sums this
section up writing...
"the answer to the second question
is: God has set believers free, to serve Himself. The only other master
is sin. And bondage to sin results from serving sin. But the Word of God
says to the believer. Ye are not under law, but under grace."
K. S. Wuest's Word Studies from the Greek New Testament: Studies in the
Vocabulary of the Greek New Testament: Grand Rapids: Eerdmans)
YOU ARE SLAVES OF THE ONE WHOM YOU OBEY EITHER OF SIN RESULTING IN DEATH
OR OF OBEDIENCE
RESULTING IN RIGHTEOUSNESS: eis dikaiosunen douloi
este (2PPAI) ho hupakouete (2PPAI) etoi hamartias eis
(Ro 6:12,17,19, 20, 21, 22, 23)
deo = to
additional notes on
doulos) in Paul's day were those
individuals who were bound to their master in servitude. Doulos in
Paul's writings thus conveys the picture of a slave's close, binding tie
with their master, of belonging solely to him and of being obligated to
and desiring to do his will. In sum, the will of the doulos is
completely consumed in the will of the master.
therefore is one who has surrendered wholly to the master's will which
in the present passage is submission either to "Sin"
or to "Obedience". As believers we are no longer our own but have
been bought with the price of the blood of Christ (1Cor 6:20, 1Pe 1:18,
We are now the property of our Lord Jesus Christ and are to conduct
ourselves in this present evil age (Gal 1:4) as His "love" slaves (ie,
we obey because we love the One Who first loved us - 1Jn 4:19, 2Co
5:14NLT). No man (no exceptions!) can serve two masters (Mt 6:24-note).
We are all born into servitude to
Sin for we
are all born children of Adam's (Ro 5:12-note),
but now we are slaves of the Lord Jesus Christ by our new birth (2Cor
5:17). As believers we now are (ideally) to have no will of our own, no
business of our own, no time of our own. Instead we are to be
continually yielding to and serving our Master, the Lord Jesus Christ,
in complete dependence upon His enabling power.
from hupó =
= agency or means, under + akoúo
physical hearing and apprehension of something with the mind - akouo
gives us our English acoustics - the science of design which
helps one hear) literally means to listen under with attentiveness and
to respond positively to what is heard. The sense is that one
understands and responds accordingly. Note that hupakouo implies
an inward attitude of respect and honor, as well as external acts of
obedience. Obedience on the part of children consists in listening to
the advice given by parents. For example in Genesis 22 Isaac's
willingness to be offered as a sacrifice is a model of such submission.
Obedience involves conscious
listening. If you do not really listen, you cannot really obey. That is
why parents are always saying, “Listen to me!” The idea is to listen
under with the intent to understand and do it... Much of this is a
matter of attitude (Ed:
Which reflects the spiritual condition of one's heart!).
We are not to be like the little boy who misbehaved and was told by his
teacher to sit in the corner, which he did with grudging obedience, all
the while saying to himself, “I’m sitting down on the outside, but I’m
standing up on the inside!” (Hughes,
R. K.: Ephesians: The Mystery of the Body of Christ. Crossway Books)
means to hear under authority and thus pictures the one hearing as being
under the authority of some one else. Hupakouo means to obey on
the basis of having paid attention to. So first one has to hear and then
one has to make a conscious choice to submit and respond to the word
(optimally, His Word of righteousness and truth) heard.
It short Paul clearly teaches that
hearkens or gives respectful attention to either one of two masters,
or "Obedience" (which is made possible by God's indwelling
Spirit). There is no middle ground! No place for compromise in the
Christian life! Hupakouo is in the
present tense indicating obedience is
to be the believer's habitual practice (their direction not perfection,
at least not in this present life!).
The basic picture of hupakouo
is that of placing oneself under what has been heard and therefore
submitting to what is heard.
and Obedience are here both personified as "Masters". If
is one's master, the result will be death of both body and soul
(cp James' teaching in Jas 1:14, 15-note
and thus his strong warning Jas 1:16-note). If
Obedience is the master, the effect of service to this master (Obedience)
will be righteousness and holiness.
Paul has a parallel thought on this
basic spiritual dynamic (and the basic conflict) commanding saints
= command to continually yield to and be empowered to conduct your
life in general) by the Spirit (What
is the "promise" coupled with obedience to this command?),
and you will not carry out the desire of the
the order of the godly "walk": Submission to Spirit is first, not
"trying" to control the desires of the flesh, as by keeping a list of
"do's and don'ts" - that's putting yourself under the law! See what
happens when you do that -
its desire (epithumia)
against the Spirit, and the Spirit against the
for these are in opposition to one another, so that you may not do the
things that you please (which
means every believer, as we all know too well [!], still possesses the
latent desire to do "our will" rather than God's will, especially when
we are bombarded by the tempting "arrows" of the world, the flesh and
the devil). (Gal 5:16-note;
To summarize, every person is a bondservant to someone or something. Before
saved, we were slaves of
Sin. Now that
we belong to Christ, we are
freed from that old slavery and made servants of Christ.
Sin (noun) (266)(hamartia
[word study]) literally
conveys the sense of missing the mark as when hunting with a bow and
arrow (in Homer some hundred times of a warrior hurling his spear but
missing his foe).
of the verb form -
of "the Sin" = Sin
"personified" as a principle
Note how frequently Paul uses
hamartia in Romans - Ro 3:9-note,
Ro 4:7, 8-note;
Ro 5:20, 21-note;
Ro 6:1, 2-note,
Ro 6:6, 7-note,
Ro 6:12, 13, 14-note,
Ro 6:16, 17-note,
Ro 7:7, 8, 9-note,
Ro 8:2, 3-note,
(thanatos from thnesko = to die) refers physically to the
separation of soul from the body (physical) is literally a physical
separation of the soul from the body. Thanatos was a legal
technical term for capital punishment. Every form of death in the NT is
treated not as a natural process but always as a destroying power
related to sin and its consequences. In this verse thanatos speaks
of the destroying power related to sin and its consequences.
[word study] from
dikaios [word study]
= being proper or right in the
sense of being fully justified being or in accordance with what God
requires) is the quality of being upright. In its simplest sense
conveys the idea of conformity to a standard or norm. In this sense
righteousness is the opposite of hamartia (sin), which is defined as
missing of the mark set by God.
In this sense righteousness is the opposite of hamartia (sin),
which is defined as missing of the mark set by God.
rightness of character before God and rightness of actions before men.
Righteousness of God could be succinctly stated as all that God is, all
that He commands, all that He demands, all that He approves, all that He
provides through faith in Christ (Click
to read Pastor Ray Pritchard's interesting analysis of righteousness
in the Gospel of Matthew).
point? Who do you habitually obey?
A person’s general pattern of
living proves who one's true master is. If a person's life is
characterized continually by sin (as a lifestyle), then that person is a
Sin (as a Master). If one's life is characterized by habitual
(Paul did not say "perfect"!) obedience), then that person is
demonstrating by their habitual conduct that they are a slave to the
Lord Jesus Christ.
The end result of the first slavery is both physical and spiritual
death, whereas that of the second slavery is righteousness (right
attitudes and actions before God and men), the mark of
eternal life. The habitually unrighteous life cannot be a Christian
Matthew Henry sums it up
well stating that...
If we would know to which of these two families we belong, we must
inquire to which of these two masters we yield our obedience.
MacDonald adds that...
Sin’s slaves are bound by guilt,
fear, and misery, but God’s servants are free to do what the new nature
loves. So why be a slave when you can be free? (MacDonald,
W., & Farstad, A. Believer's Bible Commentary: Old and New Testaments.
Nashville: Thomas Nelson)
William Newell writes that...
Let us remember then, that the
obedience unto righteousness of Ro 6:16, is "the obedience of faith, "
Comment: In other words, dear
believer, Newell is saying we are to walk by faith, not sight.
The order is first "Trust" and then "Obey" for there's no other way to
be happy in Jesus than to...
Trust and Obey
When we walk with the Lord in the
light of His Word,
What a glory He sheds on our way!
While we do His good will, He abides with us still,
And with all who will trust and obey.
Trust and obey, for there’s no other way
To be happy in Jesus, but to trust and obey.
Moule reminds us that
in the very act of leaving (as the
result of God's actions in our heart) the bond-service of Sin you
entered that of Pardon as taught in the Gospel, and are thus bound to
obey as much as ever, though in the opposite direction. (The
Epistle of Paul the Apostle to the Romans - Online)
manifests no inclination and/or no power to be obedient to the Lord
Jesus Christ, then they need to examine
themselves in light of Paul's serious warning to...
= Continual command because this is a continual need all of us! See the
attitude we must all continually have in 1Co 10:12) yourselves
(This pronoun is first in the Greek sentence for emphasis! Quit
judging others! Quit looking at others and using their disobedience to
justify your disobedience as "not so bad"!) to see if you are in the
yourselves! Or do you not recognize this about yourselves, that Jesus
Christ is in you-- unless indeed you fail the test (adokimos
= that which does not prove
itself to be such as it ought to be and which is therefore disapproved
and useless!)? (2Corinthians 13:5)
C H Spurgeon phrases it
If you are doing the deeds of sin,
you are the servants of sin and only as you are doing the will of God
can you claim to be the servant of God. “Hereby we know that we know
him, if we keep His commandments.” (1Jn 2:3)
That becomes the index of our
condition. The man, then,
that lives in sin and loves it, need not talk about the grace of God to
which he is a stranger, for the mark of those that come under grace is
this, that they serve God, and no longer serve sin. (Spurgeon
Romans 6:17 But
thanks be to
God that though you were
obedient from the
heart to that
which you were
thank God, though you were once slaves of sin, you have become
obedient with all your heart to the standard of teaching in which you
were instructed and to which you were committed. (Amplified
Bible - Lockman)
Phillips: Thank God that you, who were at one time the servants
of sin, honestly responded to the impact of Christ's teaching when you
came under its influence. (Phillips:
WBC: But thanks be to God, that when you were slaves of sin you
gave your obedience from thee heart to the one to whom you were
handed over as a pattern of teaching.
Wuest: But God be thanked, that [whereas] you were slaves of
the evil nature, you obeyed out from the heart as a source a type of
teaching into which you were handed over. (Eerdmans)
Young's Literal: Thank God! Once you were slaves of sin, but
now you have obeyed with all your heart the new teaching God has given
BUT THANKS BE TO GOD THAT
THOUGH YOU WERE SLAVES OF SIN
: charis de to theo hoti ete (2PIAI)
douloi tes hamartias:
(Ro 1:8; 1Chr 29:12, 13, 14, 15, 16; Ezra 7:27; Mt 11:25,26; Acts 11:18; 28:15; 1Co 1:4;
Ep1:16; Phil 1:3, 4, 5; Col 1:3,4; 1Th 1:2,3; 3:9; 2Th 1:3; 2Ti 1:3, 4, 5; Philemon 1:4;
2Jn 1:4; 3Jn1:3) (1Cor 6:9, 10, 11; Ep 2:5, 6, 7, 8, 9, 10; 1Ti 1:13,
14, 15, 16; Titus 3:3, 4, 5, 6, 7;
1Pe 2:9; 4:2, 3, 4, 5)
Be cautious relying completely on paraphrase translations,
which are less faithful to the original Greek (or Hebrew) (Click for comparison of different translations). Paraphrases
may help understand the text but can also be misleading as is the The
Living Bible translation, which reads...
"Thank God that though you once chose to be slaves of
sin..." (Bolding added)
This statement is not theologically
accurate! Everyone born has been born into Adam
(Ro 5:12-note) and did not have a
choice to obey sin or not. As Paul has clearly taught,
Sin is the Master
of all who are unsaved. The unregenerate person (Jn 3:3, 5) is under
the control of
Sin and this is the position
of the natural man, without exception. No matter how outwardly moral,
upright, or benevolent an unsaved person’s life may be, all that he
thinks, says, and does emanates from a proud, sinful, ungodly heart (Ro
But - This conjunction should
always alert the attentive reader that the writer is introducing a
change of direction. So Paul begins a contrast
which expresses the absolute incompatibility of living in sin on the part of the believer.
Thanks be (5485)
reads more literally "grace to God".
Paul moves from the principle in the preceding verse (Ro 6:16) to the experience of the Roman
believers. The apostle’s gratitude to God lies in the fact that their
former condition is a thing of the past and his believing readers
are no longer subject to that slavery which leads to death.
tense) signifies an action being committed over and over, which reflects
the reality of the unregenerate person, who is under the continual
The imperfect tense indicates that slavery was an ongoing reality before
the new birth (but now = Ro 6:11NLT-note)
YOU BECAME OBEDIENT FROM THE HEART
TO THAT FORM OF TEACHING
TO WHICH YOU WERE COMMITTED: hupekousate (2PAAI) de ek kardias
eis on paredothete (2SAPI) tupon didaches
eis on paredothete (2SAPI)::
(Ro 1:5; 2:8; 15:18; 16:26; Ps 18:44; 2Cor 10:5,6; Heb 5:9; 11:8; 1Pet
1:22; 3:1; 4:17) (2Ti 1:13)
Peter has a parallel
description (and exhortation) writing to the believers who were
undergoing persecution and testing times...
Since you have in obedience to
the truth (the Gospel - cp Col 1:5-note)
purified your souls for a sincere (anuopkritos)
love of the brethren (philadelphia),
(Truth transforms our mind and heart so that we can carry out this new
quality of love) one another from the heart, for you have been born
not of seed which is perishable but imperishable, that is, through the
living and abiding word of God (See
Power of God's Word).
(1Pe 1:22, 23-note)
You became obedient (5219)
from hupó = = agency or
means, under + akoúo = physical hearing and apprehension of
something with the mind) literally means to listen under with
attentiveness and to respond positively to what is heard. It means to
hearken or give respectful attention to.
Hupakouo is in the
which points to an action which has been completed at a definite time in the past.
Clearly, when they believed the life giving Gospel of the grace of God
The Roman Christians had given wholehearted obedience to the gospel to which they had been committed, including all the doctrines Paul
taught in the book of Romans. Now they possessed a new nature which
enabled them to obey their new master, the Lord Jesus
21x in 21v in the NAS - Matt 8:27; Mark 1:27; 4:41; Luke 8:25;
17:6; Acts 6:7; 12:13; Rom 6:12, 16f; 10:16; Eph 6:1, 5; Phil 2:12; Col
3:20, 22; 2 Thess 1:8; 3:14; Heb 5:9; 11:8; 1 Pet 3:6. NAS =
answer(1), became obedient(1), becoming obedient(1), heed(1),
obedient(2), obey(12), obeyed(3).
Among the many names given to our Lord in the Bible, one is especially
dear to me. It is the name Redeemer. The word redeem literally means "to
buy back." It suggests that something has been sold or forfeited in
order to pay a debt. When the price of its redemption has been paid, the
lost article can be reclaimed.
Man was created in God's image, but he sold out to Satan for some fruit
from a forbidden tree. Since that time, all mankind has been enslaved to
sin and under judgment. The purchase price of redemption was the
sacrificial death of Jesus Christ, which met the demands of God's
holiness. Everyone who accepts God's gift of forgiveness is set free and
becomes a slave of Christ the Redeemer (Ro 6:22).
Many years ago, a man visited a slave market. He watched for a while,
then bid on a slave until no one was able to go any higher. After paying
the price, he gave the bill of sale to the slave, and said, "I have
purchased you to set you free." Overcome with gratitude, the slave
refused to leave him and became his devoted servant for life.
Jesus paid an enormous price for our salvation. Do we serve Him out of
gratitude? — M. R. De Haan
Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by
permission. All rights reserved)
My new life I owe
Jesus, Lamb of Calvary;
Sin was canceled on the tree,
Jesus, blessed Jesus. --Blanchard
Jesus gave his all for us--
Are we giving our all for Him? (Ro 6:17)
From the heart
- Not just the "head" but from our "control center" (see below). Paul is
describing more than intellectual acceptance and stoic obedience. He is saying
that the believer's new obedience comes from deep within, from their
heart which is indwelt by a qualitatively new power (see Ezekiel 36:26, 27, cp
even OT teachings that spoke of the need for and provision of a "new
heart" = Ezek 11:19, 18:31, Dt 30:6, Jer 31:33, 32:39, 40).
(kardia) does not
refer to the physical organ but is always used figuratively in Scripture
to refer to the seat and center of human life. The heart is the center
of the personality, and it controls the intellect, emotions, and will. No outward obedience
is of the slightest value unless the heart turns to God.
Kardia - 156x
in 149v - Mt 5:8-note,
Mt 9:4; 11:29; 12:34, 40;
13:15, 19; 15:8, 18, 19; 18:35; 22:37; 24:48; Mk. 2:6, 8; 3:5; 6:52;
7:6, 19, 21; 8:17; 11:23; 12:30, 33; Lk 1:17, 51, 66; 2:19, 35, 51;
3:15; 5:22; 6:45; 8:12, 15; 9:47; 10:27; 12:34, 45; 16:15; 21:14, 34;
24:25, 32, 38; Jn 12:40; 13:2; 14:1, 27; 16:6, 22; Acts 2:26, 37, 46;
4:32; 5:3, 4; 7:23, 39, 51, 54; 8:21, 22; 11:23; 13:22; 14:17; 15:9;
16:14; 21:13; 28:27; Ro 1:21-note,
Ro 10:8, 9-note,
Ro 16:18-note; 1Co. 2:9; 4:5; 7:37; 14:25; 2Co. 1:22; 2:4;
3:2, 3, 15; 4:6; 5:12; 6:11; 7:3; 8:16; 9:7; Ga 4:6; Ep 1:18-note;
Ep 6:22-note; Php 1:7-note;
Php 4:7-note; Col 2:2-note;
Col 4:8-note; 1Th 2:4-note,
1Th 3:13-note; 2Th 2:17; 3:5; 1Ti 1:5; 2Ti 2:22-note; He
He 13:9-note; Jas 1:26-note;
Jas 3:14; Jas 4:8-note;
Jas 5:5, 8; 1Pe 1:22-note;
1Pe 3:15-note; 2Pe 1:19-note;
2Pe 2:14-note; 1Jn 3:19, 20, 21; Re 2:23-note;
= kardia as heart, 102; heart's, 1; hearts, 49; mind, 2;
minds, 1; quick, 1; spirit, 1.
Kardia gives us
medical terms such as cardiac, cardiovascular, etc. Just as the
integrity of our physical heart is vital to our physical life, in a
similar and even more important way the integrity of our spiritual heart
is vital to our spiritual life, for our spiritual life impacts not just
our enjoyment of time but of eternity. Beloved, let us study the meaning
of kardia, but let us be far more serious about guarding our kardia in
this short life (see Pr 4:23-note,
cp 1Ti 4:7, 8-note,
Spurgeon writes "A short life should be wisely spent. We have not
enough time at our disposal to justify us in misspending a single
quarter of an hour. Neither are we sure of enough life to justify us in
procrastinating for a moment. If we were wise in heart we should see
this, but mere head wisdom will not guide us aright." See his full
note on Ps 90:12-note)
explains that what Paul is saying here is that...
"The heart is the
wellspring of man’s spiritual life, and that is where the Roman
Christians’ obedience was rooted. It was not just a formal obedience—it
came from the center of their being. This is the example of slavery Paul
holds up for us all: a heartfelt obedience to Christ and his Word. It is
an obedience which brings liberation." (Hughes,
R. K. Romans: Righteousness from heaven. Preaching the Word. Wheaton,
Ill.: Crossway Books)
does represent the inner person, the seat of motives and attitudes, the
center of personality, in Scripture it represents much more than
emotion, feelings. It also includes the thinking process and
particularly the will. For example, in Proverbs we are told, “As
(a man) thinks in his heart, so is he” (Proverbs
23:7). Jesus asked a group of scribes, “Why are you
thinking evil in your hearts?” (Matthew
9:4). The heart is the control center of mind and will as
well as emotion.
The great Puritan
writer John Flavel wrote that...
THE heart of man is his worst part
before it is regenerated, and the best afterward; it is the seat of
principles, and the fountain of actions. The eye of God is, and the eye
of the Christian ought to be, principally fixed upon it. The greatest
difficulty in conversion, is to win the heart to God; and the greatest
difficulty after conversion, is to keep the heart with God. Here lies
the very force and stress of religion; here is that which makes the way
to life a narrow way, and the gate of heaven a strait gate. (from
Proverbs 4:23 Keeping The
Heart which has been called "one of greatest Christian books of all time"
- Recommended Reading!)
writer John Eadie says that...
The “heart” belongs to the “inner
man,” is the organ of perception as well as of emotion; the centre of
spiritual as it is physically of animal life.
came to denote man’s entire
mental and moral activities, and to stand figuratively for the hidden
springs of the personal life, and so here signifies the seat of thought
and feeling. (Vine,
W. Collected writings of W. E. Vine. Nashville: Thomas Nelson
commenting on kardia writes that...
While we often
relate heart to the emotions (e.g., “He has a broken heart”), the Bible relates it primarily to the intellect (e.g., “Out
of the heart come evil thoughts, murders, adulteries, fornications,
thefts, false witness, slanders,” Matt 15:19). That’s why you must
“watch over your heart with all diligence” (Proverbs 4:23-note). In a secondary way, however, heart relates to the
will and emotions because they are influenced by the intellect. If you
are committed to something, it will affect your will, which in turn will
affect your emotions." (Drawing Near. Crossway Books) MacArthur
adds that "In most modern cultures, the heart is thought of as
the seat of emotions and feelings. But most ancients—Hebrews, Greeks,
and many others—considered the heart to be the center of
knowledge, understanding, thinking, and wisdom. The New Testament also
uses it in that way. The heart was considered to be the seat of
the mind and will, and it could be taught what the brain could never
know. Emotions and feelings were associated with the intestines, or
J: Ephesians. 1986. Chicago: Moody Press)
has a lengthy comment on kardia writing...
Heart (kardia). The heart is,
first, the physical organ, the centre of the circulation of the blood.
Hence, the seat and centre of physical life. In the former sense it does
not occur in the New Testament. As denoting the vigor and sense of
physical life, see Acts 14:17; Jas 5:5; Luke 21:34.
It is used fifty-two times by Paul.
Never used like
soul, to denote the individual
subject of personal life, so that it can be exchanged with the personal
pronoun (Acts 2:42 Acts 3:21; Romans 13:1
nor like pneuma spirit, to denote the divinely-given principle of life.
It is the central seat and organ of
the personal life (psuche) of man regarded in and by himself, Hence it
is commonly accompanied with the possessive pronouns, my, his, thy, etc.
Like our heart it denotes the seat of
feeling as contrasted with intelligence. 2Cor 2:4; Ro 9:2
Ro 10:1 (note);
2Cor 6:11; Php 1:7 (note).
But it is not limited to this. It is also the seat of mental action,
feeling, thinking, willing.
It is used —
1. Of intelligence,
2Cor 3:15; 4:6; Ep 1:18
2. Of moral choice,
1Cor 7:37 2Cor 9:7.
3. As giving impulse and character
1Ti 1:5; 2Timothy 2:22
. The work of the law is
written on the heart, Ro 2:15
The Corinthian Church is inscribed as Christ’s epistle on hearts of
flesh, 2Cor 1:23.
4. Specially, it is the seat of
the divine Spirit,
Gal 4:6; Romans 5:5
2Cor 1:22. It is the sphere of His
various operations, directing, comforting, establishing, etc., Php 4:7
2Th 2:17; 3:5.
It is the seat of faith, and the organ of spiritual praise, Ro 10:9
Acts 2:42 Ephesians 5:19
It is equivalent to the inner man,
Its characteristic is being hidden, Ro 2:28, 29
1Cor 4:5; 14:25.
It is contrasted with the face,
2Cor 5:12; and with the mouth, Ro 10:8
The phrase "became obedient
from the heart" is important. Paul's point is that
God works His salvation in a person's innermost being, changing the
heart of every sinner who places their trust into Christ's
finished work on Calvary. Now in a believer obedience is not forced or
legalistic, but is willing. The corollary is that a person whose heart
has not been changed and does not possess this desire to obey has not
Robert Haldane adds that...
Christian obedience is
obedience from the heart, in opposition to an obedience which is by
constraint. Any attempt at obedience by an unconverted man, is an
obedience produced by some motive of fear, self–interest, or constraint,
and not from the heart. Nothing can be more convincing evidence of the
truth of the Gospel than the change which, in this respect, it produces
on the mind of the believer. Nothing but almighty power could at once
transform a man from the love of sin to the love of holiness. (Haldane,
R. An Exposition of Romans - Online) (Bolding added)
[words study]) properly means a "model" or "pattern" or "mold"
into which clay or wax was pressed, that it might take the figure or
exact shape of the mold. The word "form" is generally used
to denote a resemblance between something present and something future.
The gospel is the pattern.
refers to a mold such as a craftsman would use to
cast molten metal. Paul’s point is that God pours His new children into
the mold of divine truth. New believers now have an innate and
compelling desire to know and obey God’s Word.
Robert Haldane adds that
is a reference to melted metals
transferred to a mold, which obey or exactly conform to the mold. It is
perhaps as probable that the reference is to wax or clay or any soft
matter that takes the form of the stamp or seal. (Haldane,
R. An Exposition of Romans - Online)
Jamieson commenting on form
"The idea is, that the teaching to
which they had heartily yielded themselves had stamped its own impress
upon them." (Jamieson, R., Fausset, A. R., Fausset, A. R., Brown,
D., & Brown, D. A Commentary, Critical and Explanatory, on the Old and
[word study]) sometimes means manner of teaching but in the
present context, speaks of the content of teaching. In didache, we
have incorporated the authority of that which is taught. In the context
of Romans "teaching" would refer to the Gospel"
Note that the KJV
translation "doctrine was delivered you" is not accurate
to the original Greek. J B Phillips more accurately conveys the meaning
of the Greek writing that the readers had "honestly responded to the
impact of Christ's teaching when you came under its influence."
(see additional explanatory note below).
30x in 29v in NAS - Matt 7:28; 16:12; 22:33; Mark 1:22, 27; 4:2;
11:18; 12:38; Luke 4:32; John 7:16f; 18:19; Acts 2:42; 5:28; 13:12;
17:19; Rom 6:17; 16:17; 1 Cor 14:6, 26; 2 Tim 4:2; Titus 1:9; Heb 6:2;
13:9; 2 John 1:9f; Rev 2:14f, 24. NAS = instruction(2),
from para = alongside, beside + didomi = give) means to hand over to or to give over into
(one’s) power. Paradidomi involves either the handing over of a
presumably guilty person for punishment by authorities or the handing
over of an individual to an enemy who will presumably take undue
advantage of the victim.
- 119x in 117v in NAS - Matt 4:12; 5:25; 10:4, 17, 19, 21; 11:27;
17:22; 18:34; 20:18f; 24:9f; 25:14, 20, 22; 26:2, 15f, 21, 23ff, 45f,
48; 27:2ff, 18, 26; Mark 1:14; 3:19; 4:29; 7:13; 9:31; 10:33; 13:9, 11f;
14:10f, 18, 21, 41f, 44; 15:1, 10, 15; Luke 1:2; 4:6; 9:44; 10:22;
12:58; 18:32; 20:20; 21:12, 16; 22:4, 6, 21f, 48; 23:25; 24:7, 20; John
6:64, 71; 12:4; 13:2, 11, 21; 18:2, 5, 30, 35f; 19:11, 16, 30; 21:20;
Acts 3:13; 6:14; 7:42; 8:3; 12:4; 14:26; 15:26, 40; 16:4; 21:11; 22:4;
27:1; 28:17; Rom 1:24, 26, 28; 4:25; 6:17; 8:32; 1 Cor 5:5; 11:2, 23;
13:3; 15:3, 24; 2 Cor 4:11; Gal 2:20; Eph 4:19; 5:2, 25; 1 Tim 1:20; 1
Pet 2:23; 2 Pet 2:4, 21; Jude 1:3. NAS = betray(17),
betrayed(10), betraying(9), betrays(3), commended(1), committed(3),
deliver(6), delivered(21), delivered over(1), delivering(3),
entrusted(3), entrusting(1), gave(4), gave...over(3), given...over(1),
hand(6), handed(9), handed...over(1), handed down(4), handed over(4),
hands(1), permits(1), put(1), putting(1), risked(1), surrender(1), taken
into custody(2), turn...over(1).
elaborates on what it means to be committed to the teaching...writing...
Note that the Old Version misses
the entire sense of this seventeenth verse in translating: "that form
of doctrine which was delivered unto you, " whereas the true
rendering is, that form of doctrine unto which ye were handed over
(or, delivered). For the verb (paradidomi) is in the
plural--ye were delivered over! This statement instructs us deeply in
the Divine arrangements. The Israelites, for example, were delivered
over to Moses and the Law. It was not only that the Law was
delivered by Moses to them; they were them- selves delivered over
to a legal dispensation--to a "mold of doctrine, " which had the Ten
Commandments as the foundation, and the "ten thousand things of the Law"
spoken in accordance therewith. The Jews knew they were under the
Law. They had been handed over to it, to its demands, and to
its whole economy. Likewise, believers now are delivered over to
a form or pattern of teaching. Summarily, this is the Gospel,
--particularly, the work of Christ on the cross. Believers have been
handed over by God to the mighty facts, not only that their guilt
was put away on the cross, but that they, as connected with Adam, died
with Christ; that their history in Adam is thus entirely ended before
God; and that they now share the risen life of Christ, and are before
God as risen ones (Romans 6:10,11). And all believers are
comprehended in these great truths, whether they apprehend them or not!
It is the first duty of every teacher of God's saints to open to them
the glorious facts already true about them, and unto which great mold or
form of doctrine, they have been "delivered over" by God."
agrees with Newell and sums up the meaning of this verse...
It is true that according to the
authorized version., the doctrines of salvation were delivered to us,
and we by the grace of God believed them. However, that is not what Paul
said in his Greek. The verb “delivered” is second person plural.
The Greek text reads, “the form of doctrine into which you were
delivered.” That is, in salvation, God constituted the believer
according to this chapter (vv. 1–14) inwardly so that he would react to
the doctrines of grace by nature (the divine nature) in such a way as to
receive and obey them. We were delivered into the teaching (doctrine -
didache) in that we were constituted in salvation so that we would obey
it. Paul thanks God that whereas before salvation we were slaves of the
evil nature, we were in salvation delivered (handed over - paradidomi)
to the teachings of grace so that we become slaves of righteousness.
K. S. Wuest's Word Studies from the Greek New Testament: Studies in the
Vocabulary of the Greek New Testament: Grand Rapids: Eerdmans)
Witness Lee, founder of the Local Church movement, wrote a book entitled
"Christ Versus Doctrine", the main thesis of which is that it is a personal
relationship to Christ that matters and that doctrine actually
interferes with that relationship. The book not only is unbiblical but,
as one might guess from the title, is also self-contradictory. Doctrine
is simply another word for teaching, and the purpose of Lee’s book, of
course, was to teach his own doctrine.
God has so constituted (or better "reconstituted" [regenerated]) us inwardly as believers (according to Ro 6:1-14) that
would react to the doctrines of grace by nature (our new nature, Christ
in us the hope of glory, Col 1:27-note) in
such a way as to hear, to receive (Jn 1:12, Col 2:6-note) and to
obey them (for we are indwelt by the Spirit of Christ [Ro 8:9-note],
our "Enabler", now and forever our Source of power to obey [cp Ro 8:13-note]
- now not under law but under the "yoke" of grace - Ro 6:14-note,
C H Spurgeon adds...
If, then, a man lives a life of sin,
he proves that he is the servant of sin, for he has obeyed its commands,
and let that man know assuredly that he has nothing to do with Christ
while he is living in sin. But if a man lives in obedience to Christ and
seeks after righteousness, and true holiness, that man is evidently the
servant of righteousness, and so the servant of God.
It is a wonderful heart-searching
text is this: let us put ourselves under its power. Whatever you obey,
that is your master: and if you obey the suggestions of sin, you are the
slave of sin: and it is only as you are obedient to God that you are
truly the servants of God.
So that, after all, our outward, walk and conversation are the best test
of our true condition.
Without holiness no man
shall see the Lord, nor can
he have any reason to believe that he belongs to God.
for free. It is an easy to
install and simple to use Bible Verse pop up tool that allows you to read
in context and in the Version you prefer. Only the KJV is free with
this download but you can also download a free copy of
which in turn offers
that work with
including the excellent, literal translation, the English Standard Version
(ESV). Other popular versions are available for purchase. When you
hold the mouse pointer over a Scripture reference anywhere on the Web (as
well as offline in Word for Windows, email, etc) the passage pops up
can be disabled if the
popups become distractive. This utility really does work and makes it easy
to read the actual passage in context and not just the chapter and verse