“THE OLD MASTER AND THE NEW MASTER” (Romans 6:1-10)

Every sincere Christian should desire to know how he can live a consistent and holy life;
not just in the church but also in the home and at work. The Apostle Paul will explain
that to do so a believer needs to know and apply the truths of his identification with
Christ in His death and resurrection.
In the preceding chapters, Paul has explained to his readers what they were
before they were justified – condemned by the Law and dead in trespasses and in sin.
Then he unfolded how they were then justified by grace alone in Christ alone. Now, Paul
in chapter six is going to deal with how the doctrine of our union with Christ affects our
everyday manner of life. Such an approach is deliberate, as Paul is only too aware that
our union with Christ necessitates a holy life, but also that a holy life needs to be
preceded by justification. You see justification endows us with the merit of Christ, but
then sanctification conforms us to the character of Christ. Justification is never intended
as an end in itself, but as a means to an end.
The Apostle Paul that his statement of the previous v20 of the previous chapter,
“But where sin abounded, grace did much more abound” would leave him open to various
charges. One charge was that he teaching a license to sin whereas another was that he
was preaching that the law has no place in the life of the believer. He answers the first
charge in chapter six and the other in chapter seven.

OVERVIEW OF CHAPTER SIX

Now Paul deals with the first abominable charge that he teaching a license to sin in the
form of rhetorical questions in v1, “What shall we say then? Shall we continue in sin, that grace
may abound?” He then immediately and pointedly answers this in v2. Then in the rest of
the chapter, Paul unfolds the detailed reasons for his answer. In this detailed answer he
begins from v2b-10 telling his readers what has happened to them doctrinally when they
were united to Christ. This is true positionally for all believers when they are justified. It
is not for some spiritual elite. Finally, in v11-25 Paul applies these doctrinal truths
personally to their lives as he calls them to live up them. Properly understood these
words of liberating power in the life of a Christian. Now I know many people, especially
preachers shy away from this chapter, but we need to keep reminding ourselves that this
chapter is entirely pastoral and was written to ordinary church members to edify their
hearts and change their lives.

(1) THE OBJECTION AND ANSWER

OBJECTION

In v20 of the previous chapter, Paul made the most wonderful statement, “But where sin
abounded, grace did much more abound.” He explained how a believer has been translated
from the “reign of death” to the reign of grace that brought life. Now, the devil is always
working to pervert and undermine every true doctrine of God’s Word. As one writer
said, “There is a corollary to the principle that grace always outruns and exceeds sin, and
it is this: sin always seeks to use that which is good to promote evil.” The Apostle Paul
was fully cognizant of many of these attacks by his own worst adversaries, as he had
preached the doctrine of justification by free grace around the Empire.
The teaching of justification by free grace led some to say that Paul’s teaching
was effectively encouraging sin. Their twisted argument is that since grace is greater than
sin, then we can go on sinning with impunity. Another just as perverted associated
argument is that the more we sin then the more God’s grace is displayed and therefore
the more glory redounds to Him. Therefore, surely the logic of Paul’s doctrine of
justification is that we need to sin more in order that grace might even more super
abound and so the more so that God gets glory. Paul puts these perverse objections in
the form of rhetorical questions in verse one, “What shall we say then? Shall we continue in
sin, that grace may abound?”
This word translated “continue” means simply to persistently or habitually
“abide, endure, continue, stay or remain” in sin. In other words, it is the state of the
believer before he is saved when he is under the domination of the reign of sin.
Sadly today in the church we have people who try and pervert this doctrine of
grace using essentially the same argument. They are what we call anti-nomian (anti =
against, instead of; nomos = law) meaning literally one who is against the law, one who
advocates “spiritual lawlessness.” Antinomians cry “I’m free in Christ and not under the
Law so I can live the way I want too.” No one can object because grace covers it all.
Typically they reply when criticized that no one has the right to condemn their sinfulness
and worldliness, as it was Jesus Christ who said, “judge not that ye be not judged.”

ANSWER

The Apostle Paul gave a very succinct and pointed answer to such a deplorable
objection, “God forbid” or “may it not be, perish the thought.” In a word Paul says to
those who seek to utilise grace as a “fire insurance policy” to simply keep me out of hell
– “Wrong!” This view is not uniquely Pauline. It was Jesus Christ who said to the woman
living in adultery after she was justified, “go, and sin no more” (John 8:11).
As an inspired apostle, he could have left us with this answer to follow. However,
Paul follows this indignant riposte with a wonderfully argued treatise on why we can
never pervert grace to promote sin.

(2) REASONS FOR THE ANSWER (v2b-10)

So, lets follow through Paul method and argument. He begins in v2b-10 to unfold what
we are positionally when we were united in Christ when justified.

(a) DEATH TO SIN (v2b)

The first line of argument he sets forth is that believers have died to sin, “How shall we,
that are dead to sin, live any longer therein?” Now, people get confused as to what this
expression “dead to sin” means. Grammatically, the verb translated “dead” here is in the
aorist tense indicating a completed action in the past. So, whatever “dead to sin” actually
theologically means we can conclude that it means an action that has been completed. It
is therefore equally true for all Christians and not just some spiritual elite!
Now, when you come to a difficult interpretation like this it is always best to step
back and look at the overall context of the passage and even the preceding chapters. That
will often allow you to eliminate some possibilities.
Now, some well-meaning Christians read this expression “dead to sin” as teaching
that sin cannot affect us anymore i.e. sinless perfection. They say that a believer can
achieve a state of grace by waiting on God through a crisis experience of entire
sanctification. However, the tense of the verb here indicates that this is not a future
experience of a believer, but is the common experience of all believers when they are
united to Christ. Indeed, Paul uses “how shall we” to show that he includes himself in this
collectively. Also, if you just read down the chapter it is patently obvious Paul is not

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teaching believers cannot be influenced by sin as he advises, “Let not sin therefore reign in
your mortal body, that ye should obey it in the lusts thereof. Neither yield ye your members as instruments
of unrighteousness unto sin” (v12-13).
So what is Paul teaching here by this expression “dead to sin?” The answer is
found in the preceding verses leading up to this chapter. Remember, the chapter
divisions are not inspired and you must see Paul’s thoughts flowing into one another like
a great symphony. In Romans 5:21, the Apostle tells us that in Adam, “sin hath reigned unto
death” but now for the believer in Christ, “even so might grace reign through righteousness unto
eternal life by Jesus Christ our Lord.”
So when he says we “dead to sin” he is simply pointing out that in our union with
Christ we have been delivered from the reign of sin and death. This death to the reign of
sin is an accomplished fact in the past. Before we were justified sin was our master. It
dominated and controlled our lives. Someone has pointed out that believers’ lives have
two distinct parts - B.C. and A.D. or Before Christ and After Deliverance.
So the purpose of grace is not to promote or encourage sin but rather to deliver
us from the reign of sin. Justification was never intended as a license to sin, but as
liberation from sin. How could anyone who has been freed from the reign of sin want to
remain in such a place of bondage? That is why Paul asked how could a believer “live any
longer therein?” The very thought is absurd. Sin is now an intruder. It is no longer our
rightful king.
Therefore, any man that believes and acts on the belief that the grace of God
encourages him to sin is only proving that he knows nothing about true saving grace!
Donald Grey Barnhouse put it bluntly, “Holiness starts where justification finishes, and if holiness
does not start, we have the right to be suspect that justification never started either.”

(b) UNION WITH CHRIST (v3-5)

The second line of argument Paul reasons is that believers are united with Christ in
baptism, “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his
death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from
the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been
planted together in the likeness of his death, we shall be also in the likeness of his resurrection.”
Some forget Paul’s purpose here is to teach sanctification and use this passage to
try and argue about the doctrine of water baptism. The baptism of Romans 6 has
nothing to do with water baptism. There is not a drop of water in this chapter! In fact,
the literal rendering of the expression proves that it is not water baptism as it is, “we are
buried with him through baptism into death,” In other words, baptism by burial precedes the
death or leads to the death.
So, if it is not water baptism what is this baptism? The baptism here is our union
with Christ in His death where Paul says causes us to die unto sin. This is the baptism by
the Holy Spirit into union with Christ set forth in 1 Corinthians 12:13, “For by one Spirit
are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have
been all made to drink into one Spirit.” By this baptism we are identified and united with
Christ eternally. This identification by baptism is illustrated for us in 1 Corinthians 10:1-
2,

Moreover, brethren, I would not that ye should be ignorant, how that all
our fathers were under the cloud, and all passed through the sea; And were
all baptized unto Moses in the cloud and in the sea;

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Israel now through this incident became identified with Moses in a way they had not
previously. They recognised His spiritual leadership and their dependence on Him. In
one sense he was their channel and intercessor to God the Father.
Just as we noted the expression, “dead to sin” was an aorist tense verb indicating a
completed action in the past so here the verb “baptized” is also in the aorist tense. So our
baptism with Christ united us to Him when we were converted also.
Now this baptism or union with Christ leads to certain consequences. Paul
explains we now, “Therefore we are buried with him by baptism into death: that like as Christ was
raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if
we have been planted together in the likeness of his death, we shall be also in the likeness of his
resurrection.”
Now we are united in Christ we are to “walk in newness of life.” Paul argues it this
way, “For if we have been planted together in the likeness of his death, we shall be also in the likeness of
his resurrection.” This word “planted” means “joined at birth” or “fused into one” a bit like
Siamese twins. We have now the mind of Christ and the life of Christ’s resurrection
power flowing through us. Our outlook towards sin has changed. You may remember
that in 1 John 3:3, we are told, “He that hath this hope in him purifieth himself, even as he is
pure.”

(c) CRUCIFIXION OF THE OLD MAN (v6-10)

The third thing that Paul reasons should lead us away from sin is the crucifixion of what
he says is the old man, “Knowing this, that our old man is crucified with him, that the body of sin
might be destroyed, that henceforth we should not serve sin.”
Now, there has been much speculation over what this “old man” is.
Grammatically we must observe the continued use of the aorist tense indicating that this
old man has been crucified by an action in the past. It is not something we do presently
or in the future but has already been done.
What we can be sure is that this “old man” is not to be equated with the “flesh.”
In Galatians 5 Paul described a continuous battle between the flesh and the spirit at work
in the life of a Christian,

For the flesh lusteth against the Spirit, and the Spirit against the flesh: and
these are contrary the one to the other: so that ye cannot do the things that
ye would. (Galatians 5:17)

This “lusteth” is in the present continuous tense indicating that this struggle is ongoing in
the life of a believer. Indeed, this is what Paul describes is going on in his own life in
Romans 7. So the “flesh” is not the old man, but is a principle in our human self that has
a propensity towards sin and which continually seeks its own desires. This “flesh”
principle will only be removed at the time of our future redemption when we are
glorified.
So what is this “old man?” The key to finding the answer is the result of
crucifixion of the old man, “that henceforth we should not serve sin.” This is tied into the
teaching of chapter five. There we learned that there were two federal heads of two
races. One is Adam – the other is Christ. Before we were saved we were rooted and
united in Adam where we read in verse 21, “Sin reigned unto death.” The “old man” is what
we were in Adam, under the reign of sin and death, cursed by the Law. Once we are
justified we are as Paul said, “Therefore if any man be in Christ, he is a new creature: old things are
passed away; behold, all things are become new.” (2 Corinthians 5:17) The person we were
before we trusted Christ no longer exists.

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 Now, you may not feel you have died to sin or crucified the old man but that is
not the test. None of us feel that we “sinned in Adam,” but Paul tells us that it is a fact in
Romans 5:12.
Paul goes on to show the benefits that flow from having our “old man” crucified.
Firstly, he tells us, “that the body of sin might be destroyed.” Now this “body of sin” or “sin’s
body” is the body of man before conversion that was controlled by the power of sin. Sin
as a master or power reigned over the members of the physical body as the vehicle or
instrument through which sin expresses itself. Indeed, Paul brings the capacity of sin to
influence the members of the physical body in v13 and v19 here!
Paul tells us the reign of sin over the body has now been “destroyed” or
“nullified” or “disabled.” This results in emancipation from the bondage of sin as Paul
then stated in v7, “For he that is dead is freed from sin.” We are not free to sin but freed from
sin! Now, again it is worth noting that this is not a unique teaching of Paul. Jesus Christ
taught in John 8 the same,

Jesus answered them, Verily, verily, I say unto you, Whosoever committeth
sin is the servant of sin. And the servant abideth not in the house for ever:
but the Son abideth ever. If the Son therefore shall make you free, ye shall
be free indeed. (John 8:34-36)

BUT note again – Paul does not say that our physical body is free from the influence of
sin – just the controlling reign and domination of sin over the physical members! Don’t
take these truths further than Paul does! If all the various commentators and self-styled
holiness preachers would follow that then they would not run into such problems with
this passage.
The Bible is very clear that the body will still be subject to the influence of sin
and temptation — it is the part of us that has not yet entered upon the full deliverance
that Christ purchased for it at Calvary. One day it will! What a glorious day that will be!
Paul describes it beautifully in Philippians 3:21 when he says the Lord Jesus Christ, “Who
shall change our vile body, that it may be fashioned like unto his glorious body.”
Then, Paul tells us in v8 we live presently in the power of Christ’s resurrection
power, “Now if we be dead with Christ, we believe that we shall also live with Him.” Please note
we live with Him now and we shall also live with Him eternally through this great union.
That is why Paul could wrote to the saints at Philippi that “For to me to live is Christ, and to
die is gain” (Philippians 1:21). Now it is vital to note again that Paul’s confidence and
assurance of salvation is not in feelings or self-help, but the perfect work of Christ.

CONCLUSION

There are a number of things we need to learn from Paul’s statements here:

(1) There is no excuse for us to live unholy lives. Jesus Christ did not save us to be like
the world around us, but what Paul said in Galatians 1:4, “Who gave himself for our sins, that
he might deliver us from this present evil world, according to the will of God and our Father.” We are
now free from the power of the reign of sin. That is a fact not a feeling! Yet, so many
professing believers feel and live as if they are still controlled by sin. Martyn Lloyd-Jones
uses the example of the slaves who were freed by President Lincoln during the Civil War
to illustrate why many believers haven’t lived up to this. He tells that even though the
Emancipation Proclamation declared them to be free many slaves were confused. They
were born slaves and knew nothing else but servitude under cruel masters. Even when

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they were declared free, they feared their old masters and obeyed their commands
because they didn’t feel free.

(2) Power to overcome sin is not in education, self-help, but in the finished work of
Christ. The power to appropriate this grace from this work flows through the power of
prayer and the Word of God. For instance, Hebrews 4:12 tells us,

Let us therefore come boldly unto the throne of grace, that we may obtain
mercy, and find grace to help in time of need.

We don’t more planning meetings but more prayer meetings! The reason why Christians
don’t attend Bible studies or prayer meetings is that they think they don’t need the power
of God! They don’t fear sin!

(3) When people come to our church they are not looking for an eloquent sermon, a
performance from the choir, slick-talking ushers, but they are looking to see the Risen
Christ in us. I wish we could get this! Christianity is simply, “the outliving of the in-living
Christ.” It is not a new definition of Christianity, but a new demonstration of Christ is
needed! Spurgeon once said, “The sermons most needed today are sermons in shoes.”
As you read the book of Acts, just note how often the Apostle Paul shared his
testimony. I love the end of the book of Acts,

And Paul dwelt two whole years in his own hired house, and received all
that came in unto him, Preaching the kingdom of God, and teaching those
things which concern the Lord Jesus Christ, with all confidence, no man
forbidding him. (Acts 28:30-31)

When he wrote to the Philippian Christians from prison he told, “All the saints salute you,
chiefly they that are of Caesar’s household”(Philippian 4:22). I am sure that was a result of
Paul’s testimony. I am also sure that the Philippian Jailor of Acts 16 shouted “praise the
Lord – another one reached by the prisoner!” But note Paul knew that he must live up to
it,

But have renounced the hidden things of dishonesty, not walking in

craftiness, nor handling the word of God deceitfully; but by manifestation
of the truth commending ourselves to every man's conscience in the sight
of God. But if our gospel be hid, it is hid to them that are lost (2 Cor. 4:2-
3).

Christians’ lives are often the only religious books the world reads! “Ye are our epistle
written in our hearts, known and read of all men” (2 Cor. 3:2). Too many have testimonies that
are 20 years back – today they are stagnating and dying! Why are we so half-hearted in
our faith? Let us live only for Him?

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 “SERVANTS TO GOD” (Romans 6:11-23)

One of the greatest questions that should concern us: Is it possible for a Christian to live
a holy life? If so, how? Does the Bible have an answer for this? Sadly, many professing
believers seem to have no interest in holiness. Paul’s argument in Romans 6 is that the
gospel of free grace is not to encourage us to sin, but to deliver us from the power and
reign of sin. The Apostle Peter said in 1 Peter 1:14-16,

As obedient children, not fashioning yourselves according to the former

lusts in your ignorance: But as he which hath called you is holy, so be ye
holy in all manner of conversation; Because it is written, Be ye holy; for I
am holy.

So it is possible and it is God’s desire that we live holy lives. It is interesting the Bible
calls believers “saints” far many more times than it does “Christians.”
Now, you cannot come to application until you have fully grasped what it is to be
applied. From v1-10, Paul has been stating doctrine of what we are positionally in Christ.
We are now dead to the reign of sin, united to Christ, risen with Him, and our old man
has been crucified so our mortal body is no longer dominated by the power of sin. So
sanctification is tied directly into justification.
But doctrine is not meant to be mere head knowledge. Duty must follow
doctrine. Our Lord said in John 13:17, “If ye know these things, happy are ye if ye do them.”
Positionally what we are in Christ, Paul then argues should lead to certain actions. That is
why he uses “likewise” in v11 linking what he is about to say with what has gone before.
For a Christian to live a holy life, he needs to recognise what he was in Adam and what
he is now in Christ. He must understand that he is no longer under the reign of sin, but
united to the life of Christ under the reign of grace.
The Puritan, John Owens used to say a pastor has only 2 problems: persuading
unbelievers they are under the dominion of sin and persuading believers they are not
under the dominion of sin! This chapter can be divided a number of ways. One way is to
divide it according to the objections Paul anticipates to his teaching using the form of
rhetorical questions in v1 and v15.

(1) THREE STEPS TO SPIRITUAL SERVICE

In v1-14, the apostle will give 3 basic steps to a life of spiritual holiness and victory.

(a) RECOGNISE (v1-10)

In his reply to the objection stated in v1, Paul sets for that there are certain doctrinal
truths or foundational axioms that we need to recognise or know. These unconditional
truths are equally true for all believers in every age when he or she is justified. All are:

(i) Dead to sin

(ii) Baptized into Christ in union with Him

(iii) In a state were our old man has been crucified so sin’s domination over our
mortal body has been destroyed.

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(b) RECKON (v11)

Now, we need to act in faith based upon these truths. The next step a believer has to do
is, “reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our
Lord.” This verb “reckon” is a present imperative command and the word is a
mathematical term, which literally means “to compute, calculate, to take into account, to
deliberate, and to weigh.” It has the idea of a process of careful investigation or
reasoning, which results in the arriving at a conclusion. In this context it means to reason
through the doctrinal axioms of what Christ has done for us in v2-10 and conclusively
then believe them.
Many doubt these truths of v2-10 because the devil does not want us to believe
and attacks this teaching. Others doubt because they do not feel it or they feel the
ongoing battle with sin in the flesh, which they think contradicts these truths. However,
faith is reckoning or believing God’s Word is true even if we do not feel it or outward
circumstances seem to contradict it. We may not feel we sinned in Adam but Paul makes
clear that we all did in Romans 3:12.

(c) REFRAIN (v12-14)

Knowing and even believing these great truths is not enough. They must be lived out in
our daily lives. Paul then tells us we have to be active in dealing with the battle against sin
in our mortal bodies.
It is vital that we do not take these truths further than Paul does. We must always
note that Paul never says that sin is dead but that we are dead to the reign and
domination of sin. As Spurgeon put it, “It may assail you and even wound you, but it
shall never establish sovereignty over you.” Sin can never dominate the new nature in
Christ, but although it has been dethroned it still desires to reign. It is not some benign
influence but personified here as an evil and relentless despot seeking control. That is
why you can never be complacent or tolerant of sin.
Sin can remain in our mortal bodies and use that as a beachhead. It lurks there as
an outlaw seeking to strike at any opportunity. There sin will seek to gain control over
our “members” such as our mind, intellect, hands, feet, eyes, ears, tongue etc. Citing an
illustration from Lloyd-Jones, one writer describes this,

Martyn Lloyd-Jones offers a helpful illustration of the believer’s relation to his

old sinful disposition. He pictures two adjoining fields, one owned by Satan and
one owned by God, that are separated by a road. Before salvation, a person lives
in Satan’s field and is totally subject to his jurisdiction. After salvation, a person
works in the other field, now subject only to God’s jurisdiction. As he plows in
the new field, however, the believer is often cajoled by his former master, who
seeks to entice him back into the old sinful ways. Satan often succeeds in
temporarily drawing the believer’s attention away from his new Master and his
new way of life. But he is powerless to draw the believer back into the old field
of sin and death.

So, Paul rouses the believer in v12-13 to resist the attack of sin in these members. He
cannot say this to an unbeliever who is mastered by sin. He argues, “neither yield ye your
members as instruments of unrighteousness unto sin.” The critical word Paul uses is “yield” which
deals with an attitude and action tied to the will. This verb “yield” is a present continuous
command and literally means “to place or set beside or near and hence to place at
someone’s disposal.” We need to be daily refusing to yield to sin moment by moment in

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all our members not just some. Many Christians can resist sin utilising one part of their
body like the feet but all too easily surrender another like the tongue.
So what Paul is saying is don’t hand over your bodily members to be used by sin.
This teaching is all over the New Testament. We are told to resist the devil, flee youthful
lusts, as well as guard one’s mind, eyes, ears, tongue, feet, and hands. It was Paul who
warned the Ephesians, “neither give place to the devil” (Eph. 4:27).
The classic illustration of yielding your members to be weapons or instruments
of sin was Samson. This deeply flawed but wonderfully gifted man could master the laws
of war but could never master his bodily members. He was continually yielding them to
unrighteousness (cf. Judges 13:1; 16:1; 16:4) until he reached the point where he
misinterpreted the flesh as the Spirit, “And he awoke out of his sleep, and said, I will go out as at
other times before, and shake myself. And he wist not that the LORD was departed from him”
(Judges 16:20).
There is an old saying that the security of a castle is only as strong as its weakest
point of entry. This is the same for all of us. Each member of the body must be guarded.
The whole man must engage in this battle resisting the encroachments of sin. If it does
not, then the enemy will penetrate the weakest defence. David could defeat a Goliath
with faith but as Bathsheba could defeat him at his weakest point. Just yielding his eyes
to that temptation led him down into the most depraved sins.
Now, too many stop at this point and regard holiness as simply a matter of not
doing certain things. However, Paul states the positive balance in a life of holiness by,
“but yield yourselves unto God, as those that are alive from the dead, and your members as instruments
of righteousness unto God.” There are things we should be yielding our members. Just as we
once zealously yielded our members to sin so in like manner we should surrender one’s
mind, eyes, ears, tongue, feet, and hands to the will of God, “present your bodies a living
sacrifice, holy, acceptable unto God, which is your reasonable service” (Rom. 12:1).
Lloyd Jones argues that we are not to sit passively as in a clinic or hospital being
treated for sin but rising up as soldiers of the Cross and engaging positively in the battle.
This can be done in giving yourself to prayer, “Let us therefore come boldly unto the throne of
grace, that we may obtain mercy, and find grace to help in time of need” (Heb. 4:16). This is also
saturating one’s mind in Scripture, “Sanctify them through thy truth: thy word is truth” (John
17:17). Another way is serving where God places you, as salt and light whether in the
home, work, or local church.
All of these commands to avoid sin and yield to righteousness are futile to an
unbeliever dominated by sin. However, as Cole put it, “But in Christ, we now have the
power to say no to sin and yes to God.” All the truths of a holy life in Romans 6 could
be briefly summarized in one sentence, “not I, but Christ” (Gal. 2:20).

(2) FREEDOM FROM THE LAW & SIN (v15-23)

In his explanation of the need to live striving against sin, Paul stated in v14, “For sin shall
not have dominion over you: for ye are not under the law, but under grace.” Interesting the word
“not” is the Greek word signifying absolute negation. However, the apostle is cognisant
that such a statement that “ye are not under the law” will arouse the objections of many and
so in v15 he anticipates this, then he answers it in v15b, before finally giving the reasons
for his answer in v16-23.

(a) ACCUSATION ANTICIPATED (v15a)

The anticipated objection is similar to the one anticipated in v1, “Shall we continue in sin,
that grace may abound?” However, in v1 the objection anticipated is that justification by free

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grace implies that we should sin the more so that God’s grace will be magnified. In v15
the anticipated objection is that justification by free grace without obedience to the law
effectively teaches a licence to sin, “shall we sin, because we are not under the law, but under
grace?” It is also worth noting that the former accusation has more to do with a habitual
lifestyle of sin, where as the latter accusation has more of an emphasis on individual
moment-by-moment choices

(b) ACCUSATION ANSWERED (v15b)

Just as he responded in v2a to a similar monstrous accusation, Paul sharply retorts, “God
forbid.” Such a thought is equally unthinkable for a believer that grace could be perverted
in this manner. There were certainly ungodly people in the NT days who were, “turning
the grace of our God into lasciviousness” (Jude 4).

(c) REASONS FOR ANSWER (v16-23)

Paul then utilises the human analogy of slavery to illustrate his point. This would have
been particularly apt for his readers, as an estimated third of the Roman Empire were
slaves. What characterized the life of a slave is his total obedience to the will of his
master. This dominated his life 24 hrs. a day. Their owners could kill them for any
reason, and would face no punishment. Once bought, a slave was effectively a slave for
life.
So Paul picks up this commonly understood analogy and uses it to illustrate the
fact that there are two types of enforced slavery in this world. A man is either the slave
of sin or the slave of God. There is no third form of existence. God has truly freed us
from sin, but not so we can live as we please. We now have a new master. Before you
were a believer, “ye were the servants of sin” but now, “ye became the servants of righteousness.” In
another place, he put it this way, “….ye are not your own? For ye are bought with a price: therefore
glorify God in your body, and in your spirit, which are God’s” (1 Cor. 6:19b-20).
Now, Paul does not say that the law has no place in the life of the believer in v14.
He is simply reiterating what he taught before that we are not under the curse of the law
to be under its claim to entire obedience but are justified by the righteousness of Christ
(Rom. 3:20-21, 28). John Bunyan described it aptly in his own conversion,

Run, John, run! The law commands,

But gives me neither feet or hands.
Far grander news the gospel brings
It bids me fly and gives me wings!

If you try to work your way to heaven with the law, you will work your way to hell. Paul
is saying no more than this. Don’t take his words further than he intended.
In fact this can be easily demonstrated by his contrast in v16-17 in Romans 6
between “sin” of an unbeliever and “obedience” of a believer. Not being under the law in
justification does not mean you are lawless, but obedient. This “obedience” is “from the heart
that form of doctrine which was delivered you” (v17). Christian obedience is always obedience
from the heart, “For I delight in the law of God after the inward man” (Rom 7:22). Now, this
obedience is not the means to salvation, but rather the expected fruits of it.
Only grace could transform a man from the love of sin to the love of holiness.
This grace now provides the power to obey as we should. Believers are now, “servants of
righteousness” (v18) and “servants to righteousness unto holiness” (v19), and have “become servants

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to God.” In essence what Paul is saying is that holiness will lead you to keep the law, but
the law will not produce holiness. He is describing a radically changed life.
Believers must continually remind themselves what they were (v17) and what they
now are (v18). We need to be about our new Master’s business. Our previous pursuit of
sin should now be exchanged for the pursuit of holiness. We must live in light of our
new position in Christ. Believers are called to be in subjection to the moral law unto Christ,
“To them that are without law, as without law, (being not without law to God, but under the law to
Christ,) that I might gain them that are without law” (1 Cor. 9:21).
So, Paul is leading his readers to the conclusion that a true believer can never be
under the reign of sin, but under a new reign. This is not uniquely Pauline as Christ
declared, “No man can serve two masters: for either he will hate the one, and love the other; or else he
will hold to the one, and despise the other. Ye cannot serve God and mammon” (Matt. 6:24). Lloyd-
Jones puts it like this, “That mean that we have come under the power and control and
influence of righteousness.”
A man’s nature reveals who his master is, as the nature always expresses in
actions. A person who is a Christian manifests it by his godly fruits. A person who is not
manifests it by his evil fruits. The Apostle John forcefully declares, “And hereby we do know
that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his
commandments, is a liar, and the truth is not in him.” (1 John 2:3-4) Faith alone saves but the
faith that saves is not alone! The truths of justification we can know, we can grow, and it
must always show.
Now Paul is not arguing that sin cannot affect you or that you cannot be tempted
to sin, but that sin can no longer dominate you as your master. Paul is saying no more or
no less than that. Paul made it clear to Titus that there are those who make empty
professions, “They profess that they know God; but in works they deny him, being abominable, and
disobedient, and unto every good work reprobate” (Titus 1:16).
These two opposing positions can be illustrated by two literary figures. W. H.
Auden a great literary figures of the 20th century he lived in Berlin, living an immoral
lifestyle. When questioned how he reconciled that with his beliefs in God he replied, “I
like committing crimes. God likes forgiving them. Really the world is admirably
arranged.” By contrast, the hymn writer John Newton who was converted from a life of
debauchery and wickedness summed up what he was in Christ,

I am not what I ought to be, I am not what I want to be, I am not what I hope to
be in another world; but still I am not what I once used to be, and by the grace of
God I am what I am.

The hymn writer of “Amazing Grace” proved by these words he understood what grace
truly is.
Man is never free – he is either a slave to sin or a slave to righteousness. Believers
are now under a new king with laws that I must obey bringing forth fruit unto holiness.
Remember, “For we are his workmanship, created in Christ Jesus unto good works, which God hath
before ordained that we should walk in them” (Eph. 2:10). The word translated, “workmanship”
here means “a work of art” or “a masterpiece” for God to display the light of Christ to
the world. A classic illustration of this is Job 2:3 when God said to the devil,

Hast thou considered my servant Job, that there is none like him in the
earth, a perfect and an upright man, one that feareth God, and escheweth
evil?

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 Finally, Paul brings this argument in Romans 6 to a great conclusion in v22-23 by
setting forth the great contrasts between the unbeliever and the believer. One receives
the wages of sin, but the other is freed from the reign of sin, brings forth fruit unto
holiness and perseveres in truth faith unto everlasting life.

CONCLUSION

(1) Believer – These truths are for you in this chapter. Have they given you a new
confidence to face the world, flesh, and the devil? Do you see progress in your battle
against sin? There is no cheap fix or magic formula to deal with sin in your life, but we
must:

(a) Know the truth of v2-10.

(b) Believe the truth of v2-10.
(c) Live the truth of v2-10 by negatively avoiding yielding our mortal bodies to sin and
positively by yielding our members to Christ.

This is a daily discipline. We need to be on our guard as none are invulnerable! How it
must grieve the Master to see how many believers are content to settle for less than the
best. It is one of the greatest tragedies when Christians who have been set free from the
dominion of sin still yield their members to live in bondage and defeat.

(2) Biblical repentance and conversion changes a person completely – our position, our
perspective, and our practice! Paul makes clear that by looking at a man’s habitual walk
of life it will tell you who his master is. Who is yours? Do you live for sin or to live for
God? When I grew up in a small town in Ireland, most of the people claimed to be
Christians. Sad to say many were just cultural Christians. However, most people knew
that there was a difference between them and those who were born again Christians.
They referred to them as “good-living” folk. Sin always dishonours the Lord, but a life of
holiness brings glory to Him.

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