Chapter 7

ROMANS CHAPTER 6
THE MEANING OF BAPTISM: DEAD TO SIN ALIVE TO GOD
Introduction
So far in the epistle Paul has demonstrated that both Jews and Gentiles need salvation
through Jesus Christ. The gentile world has sinned without law and ignored God’s revelation
from the beginning. Thus they have no excuse from the wrath of God. The Jews, though they
possessed the divine law they did not obey the law instead they were indulged in activities that
are just the opposite to the demands of the law. Therefore, they are also under the wrath of
God. Both Jews and gentiles can be saved through faith in the atoning sacrificial death of Jesus.
Any one who responds to God with faith, will receive righteousness as a free gift from God in
response to their act of faith. the faith will be reckoned as righteousness. Later Paul explains the
reconciling work of Jesus that completely ended the enmity between God and human. Both
parties are reconciled through the atoning work of Jesus.
The imputation of righteousness on an individual who respond to God with faith only
mark the beginning of one’s spiritual journey with God. That will not fully guarantee one to be
free from sins. All that Paul explained in the previous chapters is commencement of a new
relationship of a believer with God. The process of justification will be continues through
baptism. In this chapter he explains that a believer needs to be united with Christ in his death,
through baptism in order to be dead to sin. And alive to God. Christ’s death not only frees us
from the penalty of the sins but also from the power of sin. Justification is acquittal and
declaration of God that a person is now free from sins. And sanctification is overcoming sins in
the present life an leading a life that is alive to God. Paul addresses a possible misconception of
Grace. if grace is available as a free gift where there is evil should people continue to commit
sins? Paul responds to these misconceptions in the chapter and emphasizes the importance of
pursuing good deeds through a process.
6: 1-14 Conquering Sin by union with Christ.
Romans 6:1 Ti, ou=n evrou/menÈ evpime,nwmen th/| a`marti,a|( i[na h` ca,rij pleona,sh|È 2 mh.
ge,noitoÅ oi[tinej avpeqa,nomen th/| a`marti,a|( pw/j e;ti zh,somen evn auvth/|È 3 h' avgnoei/te
o[ti( o[soi evbapti,sqhmen eivj Cristo.n VIhsou/n( eivj to.n qa,naton auvtou/ evbapti,sqhmenÈ 4
suneta,fhmen ou=n auvtw/| dia. tou/ bapti,smatoj eivj to.n qa,naton( i[na w[sper hvge,rqh Cristo.j evk
nekrw/n dia. th/j do,xhj tou/ patro,j( ou[twj kai. h`mei/j evn kaino,thti zwh/j peripath,swmenÅ 5 eiv ga.r
su,mfutoi gego,namen tw/| o`moiw,mati tou/ qana,tou auvtou/( avlla. kai. th/j avnasta,sewj evso,meqa\ 6
tou/to ginw,skontej o[ti o` palaio.j h`mw/n a;nqrwpoj sunestaurw,qh( i[na katarghqh/| to. sw/ma th/j
a`marti,aj( tou/ mhke,ti douleu,ein h`ma/j th/| a`marti,a|\ 7 o` ga.r avpoqanw.n dedikai,wtai avpo. th/j
a`marti,ajÅ 8 eiv de. avpeqa,nomen su.n Cristw/|( pisteu,omen o[ti kai. suzh,somen auvtw/|( 9 eivdo,tej
o[ti Cristo.j evgerqei.j evk nekrw/n ouvke,ti avpoqnh,|skei( qa,natoj auvtou/ ouvke,ti kurieu,eiÅ 10 o]
ga.r avpe,qanen( th/| a`marti,a| avpe,qanen evfa,pax\ o] de. zh/|( zh/| tw/| qew/|Å 11 ou[twj kai. u`mei/j
logi,zesqe e`autou.j Îei=naiÐ nekrou.j me.n th/| a`marti,a| zw/ntaj de. tw/| qew/| evn Cristw/| VIhsou/Å 12
Mh. ou=n basileue,tw h` a`marti,a evn tw/| qnhtw/| u`mw/n sw,mati eivj to. u`pakou,ein tai/j evpiqumi,aij
auvtou/( 13 mhde. parista,nete ta. me,lh u`mw/n o[pla avdiki,aj th/| a`marti,a|( avlla. parasth,sate
e`autou.j tw/| qew/| w`sei. evk nekrw/n zw/ntaj kai. ta. me,lh u`mw/n o[pla dikaiosu,nhj tw/| qew/|Å 14
a`marti,a ga.r u`mw/n ouv kurieu,sei\ ouv ga,r evste u`po. no,mon avlla. u`po. ca,rinÅ

Romans 6:1 What shall we say then should we continue in sin, in order that the grace might increase? 2.
May it never be. How shall we who died to sin still live in it? 3 Or do you not know that all of us who have
been baptized into Christ Jesus have been baptized into His death? 4 Therefore we have been buried with
Him through baptism into death, in order that as Christ was braised from the dead through the glory of the
Father, so we too might walk in newness of life. 5 For if we have become united with Him in the likeness of
His death, certainly we shall be also 2in the likeness of His resurrection, 6 knowing this, that our old self
was crucified with Him, that our body of sin might be 2done away with, that we should no longer be slaves
to sin; 7 for he who has died is freed from sin. 8 Now if we have died with Christ, we believe that we shall
also live with Him, 9 knowing that Christ, having been raised from the dead, is never to die again; death no
longer is master over Him. 10 For the death that He died, He died to sin, once for all; but the life that He
lives, He lives to God. 11 Even so consider yourselves to be dead to sin, but alive to God in Christ Jesus. 12
Therefore do not let sin reign in your mortal body that you should obey its lusts, 13 and do not go on
presenting 1the members of your body to sin as 2instruments of unrighteousness; but present yourselves to
God as those alive from the dead, and your members as 2instruments of righteousness to God. 14 For sin
shall not be master over you, for you are not under law, but under grace.
6:1-2. Paul begins this section with a question in first person plural. The style of question and
answering is resumed from chapter 3. Paul includes himself with the believers. This question is
connected to a previous statement in 5:20 “where sin abound grace abounded all the more.”
Moo observes that the abounding of grace over the sin is the ultimate triumph of grace over the
sin in the salvation history.1 This is a logical reaction to the natural cause and effect principle. In
the Pauline diatribe Paul himself is putting this question forward on behalf of his opponents such
as Judaizers or a Jew who might counter argue against Paul’s premise of principle of grace. 2 In
fact grace is the most powerful tool that defeats sin. The Law could not conquer sin, where as,
God granted grace in the place of law to defeat sin. Therefore, committing more sin in order to
enjoy more grace could be a highly misunderstood notion and a total abuse of grace. In verse 2
Paul makes a strong repudiation of this question “By no means.” Paul denies this notion and
poses another question with the first person plural. Paul’s assertion “dead to sin” is the key idea
of the entire chapter. The relative pronoun “who” (which is omitted in NIV) carries a specific
emphasis by Paul. “Who” indicate the people of that quality, those who have entered into the
new relationship to Christ through their faith in the atoning sacrifice of Jesus. Paul asks the
question “how can we live in it Paul has used a parallism in order to complete the question
“remain in sin” (v1) “live in it” (v2). The aorist form of the verb used for the term ‘dead’ indicates
the completed action. Moo argues that Paul uses the word dead to compare the death of
believers to the death of Christ and to indicate a final break with the sin. 3 There are other
interpretations of ‘dead’ to sin.4 Sin here according to Paul is interpreted in two ways. Some see
it as an act Kaye (1979:34-57) but several others rightly pointed out the term ‘sin’ as a power
(Larsson 1962:53; Thusing 1965: 68-93; Frankemolle 1970:34; Kasemann 1980: 165; Dunn
1988:306; Moo 1991:374).5 Once the believer is died to sin the power of sin becomes inactive
on the person. Or in other words the person is delivered from the power of sin. Those who do
not believe in Christ are under the slavery of sin. They are controlled by the power of sin. Paul,
thus shows that being dead to sin is a state where one becomes completely inactive and totally
free from the influence of its power. It is a state where the believer is completely liberated from it
rule and control. It becomes believer’s responsibility to prevent the rule of sin over them.
6:3-4 In this verse Paul introduces the most significant sacrament of Christian life, that is
baptism. The introductory word “do you not know?” expresses that Paul is expecting the Roman
believers to be aware of the significance of baptism. Scholars argue whether Paul draw the

1
Moo, Romans,355
2
Moo further comments on Paul’s question answer style and states that here Paul himself poses the
question not in a polemical way but it is pedagogic. He raises these questions in order to draw the readers’ attention
to the teachings about Christian life. (Ibid.)
3
Ibid, 357.
4
Schreiner quotes Cranfield, 1975: 299-300 1. We die to sin in God’s sight, that is in a forensic or juridical
sense,2. We died to sin in a sacramental sense, in that we died with Christ and were raised with him in baptism; 3.
We died to sin in a moral sense, in that we mortify sin in our bodies; 4. We died to sin where we actually died
physically. 4th one can be denied immediately. Cranfield himself support the 1st position.
5
Schreiner, Romans, 304.
readers to a familiar tradition which the Roman believers were expected to know from the early
Christians. Or he may be invoking the attention to a neglected practice of the congregation.6
Baptism
In Romans 6:3-4 Paul uses the term evbapti,sqhmen (we are baptized). There are a
number of arguments regarding the background of the term baptism Paul used here. 7 Paul’s
dependence on mystery cults cannot be defended. The death and resurrection of Christ are
profoundly different from the dying and rising gods of the mysteries. Christ event is historic and
mystery religious practice was a mere annual ritual. Most of the scholars opine that the phrase
“with Christ” is Paul’s own formation. Morris observes that for the present reader the term
‘baptism’ may evoke a pleasant appealing liturgical act and may feel comfortable with the term.
But in the for a first century reader though it could denote a ceremonial act, it could evoke
association of violence.8 It means “immerse” rather than “dip.” It was used, for example for
people who are drowned, or of ship being sunk. Josephus used it metaphorically of crowd who
flooded into Jerusalem and “wrecked the city.” Paul uses the term here in connection with Jesus
referring to his death as baptism (Mk. 10:38; Lk 12:50). 9 Some scholars even reject the idea of
water baptism. Brown rejects a reference to the physical act of baptism; the words, according to
him cannot be associated to baptism by water. “Baptism into Christ” is that of which water
baptism is the union to Jesus.10 Loyd- Jones argues that baptism refers to baptism of Holy
Spirit. However, majority of the scholars argue that when ever Paul uses the term Baptism he
associates it with water (1Cor 1:13-17; 12:13; 15:29; Gal 3:27). Therefore, baptism here refers
to water baptism. Baptism comes at the very beginning of Christian life. It is considered as an
initiatory rite. The reference to baptism is introduced as a designation for those who are
believed in Christ.
The next phrase is ‘into Christ.’ Majority of the scholars think that this phrase refers to
union with Christ.11 Those who were baptized belong to Christ and are united with him.
Schreiner shows three major implications of this phrase. 1. The phrase “with Christ” dominates
in verse 4-8 (buried with him, united with him, crucified with him, died with him and live with
him). A adverb therefore, reinforces the base argument in v3 and continues to confirm the
implication of being baptized into Christ in the following verse. 2. Christ in verse 3 can be seen
as a representative figure as in 5:12ff, where Christ is presented as the second Adam. The
reference to old person indicates those who belong to the first Adam. And Christ refers to the
new Adam and the representative of the new humanity. To be baptized into Christ means
incorporation into him. 3. Those who are baptized into Christ are clothed with Christ Gal 3:27.
Thus ethnic identity, social status, and gender are irrelevant factors are irrelevant factors with
respect to being part of the seed of Abraham (Gal 3:28). People belong to the family of
Abraham because they belong to Christ. Thus, the baptism is essentially a union with Christ
rather than an initiatory act to the church.
Baptized “into his death” refers to the total participation with the sacrificial act of Christ. A
believer who takes baptism participates in the burial and resurrection with Christ marking a
complete break of the old and a new beginning. It is the death of Christ that makes a person
Christian.12 Christ’s death alone is the ground for the believer’s justification, and when one
makes it his/her own faith they are united with Christ. Being united in living out the life is not an
option but necessary part of being saved in Christ.
6
Dunn, WBC, 308.
7
In the beginning o 20th century the view that Paul has depended on the mystery religions was popular.
Later Wagner (1967) has thoroughly discarded this view. Those who postulate interaction with mystery religions deny
direct dependence on the tradition. (Ibid, 306)
8
Morris, Romans, 246.
9
Ibid.
10
Ibid.
11
For detailed list of scholars Schreiner, Romans, 307.
12
Morris, Romans, 247.
 Vv 1-4 are rich with two major argumentative techniques. The first one is the questions
and answers. Should we go on sinning? Paul answers “by no means.” How can we who are
died to sin continue to live in it? Immediately after this Paul support the situation by using the
sacrament baptism in order to clarify the believer’s new status in Christ. Paul uses propositions
such as “into” (eivj) to describe a direct entry into a new relationship “in Christ.” Death and burial
is the means to this new relationship. To describe this he uses another preposition ‘through’
(dia.). The next set of preposition shows the new life experience. The believers are buried ‘with’
(sun) him in order that (i[na) the believers may live in the new life just as(w[sper) Christ was
raised ‘out of’ (ek) death through (dia) the glory of the father. Moo points out that by presenting
this preposition Paul asserts that: 1, “we Christians should realize that we must not live in sin” (a
moral appeal) and 2, “we Christians are no longer able to live in sin” (a theological assertion). 13
Paul therefore, concludes that through baptism the believers are united with Christ. This union is
highly essential for the liberation of the believers from the dominion of sin. Since sin is a reality
that every believer confronts in day to day life, baptism is introduced as a definite mark that
reminds the believer that they are dead to sin with Christ and resurrected with Christ to a new
life. Thus baptism is a sacrament that is efficacious because there is in it – as in the Eucharist
(as argued by the traditions) – a “real presence” of Christ. 14 However, there are objections to
this conclusion, whether Paul meant that the presence is once-for-all or is it repeated in every
baptism. The second objection is the treatment of the subject ‘baptism’ in Romans 6 by Paul.
The subject is mentioned in verses 3-4 and it is not repeated any where else in the chapter.
Thus one can conclude that the time factor is not important rather baptism can be taken as an
instrument through which we are buried with Christ.
The chief goal of the entire process of union with Christ is the believer’s walk in the
newness of life. The purpose clause introduced by the proposition “in order that” (i[na) indicate
the expected result of the action preceded. Schreiner suggests that the verb ‘walk’ reminds the
moral life of the believers.15 The nature of the life is defined by the newness. This newness is a
distinct attribute of the new eschatological era. This reminds the readers of the age of the first
Adam and the Second Adam Paul described in the previous chapter.
vv5-7. Verses 5-7 is a further supportive explanation of the discussion in verses 3 and 4. The
union of believers with Christ in every aspect of the death and resurrection is carefully applied to
the total freedom from sin and liberated new life. The force of the verse is laid upon the reality of
believer’s union with Christ. The verb sumfutioi is a horticultural term indicating implantation or
grafting. If the term is taken with biological sense (Dunn) fusing the edges of a wound or
mending broken bones. However, the text does not indicate any growth as a result of this
grafting. Rather this is a once-for-all act. Thus the verb sumfutioi simply means being united.
Cranfield points out that the expression ‘united’ is best explained by the metaphor of grafting,
where the spiritual life is not self-originated by the believers but it is derived from Christ.16
In verse 6 Paul hammers home his point that the believers has died to an old way. He
expresses this by using the term “old man” an expression used twice else where in Pauline
corpus (Eph 4:22; Col3:9). The expression outer man and inner man is used by other authors
(7:22; Eph 3:16 and 1 Peter 3:4) but the contrast between the old man and new man appears to
be Paul’s own. The ‘old man’ indicated here is the humanity of the old era of the redemptive-
history.17 This metaphorical usage of the term ‘old man’ and its crucifixion is a further
explanation of a new stage the believer achieve through baptism. This discussion should be
viewed in the light of the first Adam and the Last Adam distinction Paul discussed in 5:15-19.
The old man is crucified by virtue of believer’s belonging to the second Adam. The goal of this
13
Moo, Romans, 358.
14
Ibid.
15
Schreiner, Romans, 310.
16
Quoted by Morris, Romans, 250
17
Schreiner, Romans, 315.
process is “destruction of the body of sin.” Paul does not use the expression “body of sin” (sin in
the genitive case) no where else. The meaning of the phrase is debated by various scholars. 18
Going by the genitive of procession this phrase may mean that the sin has made the human
body its procession, “the sin’s body.” If one consider this as the totality of human it means the
man as a totality is a sinner. Majority of the scholars think that Paul is referring to the physical
body that is dominated by sin or human person controlled by sin. Body in itself is not sinful but
body acts as an agent to commit sin. Thus Paul concludes that by crucifying this body with
Christ or mortifying the response of body to the sin will put an end to sin’s dominion over the
body. The last phrase of verse 6 clarifies that by destroying this body that is dominated by sin or
in other words the agency of sin may be destroyed in order that the believers may no longer
enslave to the dominion of sin.
V 7. Verse 7 gives a ground or provides a reason for the proposition Paul stated in the previous
verse. However, the relationship between verse 6 and 7 is debated. The literal translation of the
verse is “for the one who is died is freed from sin.” Some have identified this statement as a
maxim where the ‘one who is died’ is generic. Thus it means death releases a person from all
obligations and responsibilities. However, this explanation does not match what Paul meant
here. Paul does not argue that when a believer is baptized he/she is totally free from sin.
Rather, the mastery of sin over a person is broken. There are a few who argue that the subject
of verse 7 is Christ implying that by Christ’s death one is freed from sin. But it is highly unlikely
that Paul brings Christ in verse 7.19
The verb dedikai,wtai (indicative, perfect, passive) means : to put right with (b) show to
be right (c) acquit (d) set free (e) obey righteous commands. Justification is an integral part of
this process of sanctification. These two cannot be separated. In verse 7 Paul makes it clear
that the one who is died in this way is then justified.
Vv8-10 In chapter 6 from verses 1-5 Paul explained the importance of dying with Christ and in
verses 8-10 he explains the dying with Christ should lead to life with Christ. The analogy of
death used in this context is a strong statement that establishes the spiritual renewal of the
believers. The union of the believers with Christ in his death naturally leads them to the life with
Christ. The statement introduced by the preposition of condition ‘if’ indicates the logical
connection between the two states. Those who die with Christ will certainly live with him. The
believers who have shared his death, by being baptized into his death (vv3-4) and being
crucified together with him (v6) will live with him (v8-10). The assurance of life with Christ is
seen in his resurrection. Resurrection indicates Christ’s triumph over death. The verb “we
believe” is the reiteration of Paul’s theme in Romans. The believers continue to stay alive with
Christ through faith.
Paul begins v9 with a verb ‘we recognize/ we know’ which is parallel to the verb ‘we
believe’ used in v8. By repeating this verb Paul reminds his readers that the fundamentals of
Christian faith lies on general truths rooted in historical reality of Christ’s death and resurrection.
Paul relates the liberation of believers from sin to the Christ’s resurrection from death. Paul
asserts that just as the death does not have mastery over the resurrected Christ the sin will not
have dominion over the believers who are raised with Christ. The resurrection of Christ is not a
temporal miracle, rather it is permanent and the death is defeated for ever. Believer’s defeat of
sin through death and resurrection with Christ has a similar effect. Paul asserts that the life of
the believers with Christ is a reality as the resurrection is a reality. Similarly, the defeat of sin is
also a reality as the death is a reality.
In verse 10 Paul asserts that the death of Christ has to do with sin and the life has to do
with God. This explains how the dominion of sin came to an end.
18
There are various opinions about the meaning of the phrase “body of Sin” (sw/ma th/j a`marti,aj) 1. The
physical body characterized by sin or the sinful self (Moule, IBNTG, p.38.). However, Morris denies that body is the
source of sin. Murray, Lloyd-Johns and others opines that the body is dominated by sin.
19
Schreiner, Romans, 319.
 In verse 1-10 Paul emphasizes the total break of sin’s dominion over the believers by
juxtaposing the sacrament of baptism with the death and resurrection of Christ. He uses three
adverbs to indicate the discontinuity of the old and the beginning of the new. The word no longer
(mhke,ti) in verse 6 and “no longer” (ouvke,ti) used twice in v 9 and the phrase ‘once for
all’(evfa,pax) in v10 re-emphasizes the absolute break of the sin over new life. However, the
natural question one may ask based on this assertion would be believer’s total liberation from
sinful life. When this question is asked against the background of Romans 6 the content of the
passage must be interpreted based on what Paul is arguing in the entire epistle. Or in other
words this passage must be placed in the larger frame work of Romans. In the light of what has
been already explained so far in Romans Paul makes it clear to his readers that Sin is a reality
that existed even before God gave the Law. Unfortunately, when the Law was introduced it
defined the sin with more clarity but it was unable to abolish the power of sin in the lives of a
believer. Thus, the act of Justification is not a human effort and merit that one earns through the
works of the law – as the Jews were thinking – rather it is a divine act, a free gift given to
everyone (both Jews and the gentiles) as a response to faith (3:21ff). In chapter 4 and 5 Paul
defines faith and its power. The reckoning of a believer as a righteous person is based on one
and only criteria that is FAITH. Faith is in the redemptive, atoning sacrifice of Jesus which is the
final solution for breaking the power of sin.
He begins the analogy of death and life using Adam as a prototype in chapter 5 and
argued that death reigned in the age of sin initiated by the first Adam and life was made
available for every one through the second Adam. This atoning sacrifice of Jesus has paved
way for the reconciliation of people with God. Having said this Paul now explains the
significance of union of believers with Christ in the present chapter. In chapter 6 Paul explains
that the dominion of the sin over a person comes to an end when he/she is united with Christ.
They enter into a new life with God as a result of this union. 6:1-10 is a brief description of this
new status of the believer where he/she is dead to sin and are alive to God.
vv11-14
The emphasis shifts from indicative to imperative (general statements to command) in
verse 11-14. Paul brings out the implication of what he has explained in 1-10. The believers who
are united with Christ changes their status. They are liberated from the domination of sin. And
they are now alive to God. This initial change in Christian life needs to be taken further by
continuous obedience. The imperatives given in 11-14 are an appeal to prevent believers’ life
from the danger of falling again under the slavery of sin. Paul thus, makes it clear that those
who are united with Christ is not perfected when they are justified. Justification should be seen
as the initial declaration by God about a person who believes that he/she is now justified and
free from the past sins. This is confirmed in the baptism where the believer declare to the world
that he/she has been dead and buried with Christ and resurrected with Christ and is going to
live to God. Thus the believer is now dead to sin and alive to God.
In 11 to 14 Paul reminds that such a believer who is justified is responsible to maintain a
life that will not yield to the dominion of sin. The imperatives in this passage are a strong appeal
and warning to the believers to disengage themselves from the works of the sin.
V. 11. In verse 11-14 Paul has used four commands. Three of them are negations and one is
for a positive affirmation. In verse 11 Paul expect the believers to follow the model of Christ and
states “like wise.” The death of Christ and their belief in it has offered a new reality for them. 20
The first positive affirmation and command is with Paul’s favorite word logi,zesqe (logidsesthe)
which means to reckon. They are called to live in accordance with the new reality. Morris
observes that this is the first exhortation in the letter. The command given in present tense
expect a continues process. This goes on throughout the Christian life. Paul makes it clear that

20
Morris, Romans, 256.
the believers who are dead to sin is not completely immune to sin. They need to reckon or
consider themselves dead to sin and dead with Christ continually.
Along with the first exhortation of counting themselves dead to sin, Paul gives the ‘in
Christ’ formula for the first time in this letter in 6:11. This is a frequent expression in Paul and its
meaning is not clearly demonstrated by Paul. Some of the inferences about the usage of this
term is 1. Corporate entity in Christ as the body of Christ, 2. Close union with Christ. 3. The
mystical union with Christ.21 Here it is means the status of a believer in relation with Christ. It is
a new identity.
V12. “Therefore do not let the sin reign in your mortal body that you may obey its lustful
desires.” As a continuation to the previous affirmation Paul gives the second imperative in this
section basileue,tw (basileueto) “do not let (the sin) rule over!.” Paul reminds the responsibility
of a redeemed believers who is dead to sin. It is preventing the rule of sin over the moral body.
In several instances Paul uses the word body and parts of the body as a week element that is
vulnerable for sinful and lustful acts. Here Paul uses the terms body and the members of the
body as an instrument that can be used both negatively and positively. Schreiner comments that
justification is not the culmination of redemption (Ro 8:10-11,23). The present existence is
characterized by weakness and that need further resurrection (Ro 8:11; 1 Cor 15:53; 2 Cor
4:11; 5:4). The unfinished aspect of redemption is apparent since believers still await the
resurrection and are still jeopardized by evil desires. The positive result is the ability of the
believers to prevent the dominion over the sin because of their death with Christ and the fact
that they are now in Christ.22
In this verse Paul reminds the readers about one of the worst dangers of sin that is
‘lustful desire.’ Paul reminds that the moral body can be easily subjected to the lustful desires of
sin. The word evpiqumi,a (epithumia) used here indicate the uncontrollable passions and
desires of the body. Especially it indicate sexual immorality. The words such as the ‘members of
your body’ used in the following words are also substantiate the same idea.
V13. in this verse Paul introduces a negative command “do not” and adds the third imperative
“present” parista,nete (paristanete). This verb is particularly used in connection with sacrifice.
Paul has used the same verb in 12:1 where he exhorts the believers with a similar concern
“present your bodies as living sacrifice.” The same verb is used twice in the same verse with
two different tense. In the first usage it is present imperative that indicate do not keep on
offering the members of believer’s body for sinful acts. Second time the tense is changed to
aorist imperative which is a onetime action. The change of this tense indicates that the believers
should stop offering their body parts continually to sin and completely surrender themselves
once for all to God.23 The body parts must be used for righteous purpose and they must live to
God. However, Schreiner thinks that the change of the tense should not make this distinction
and both the usages are synonymous. The aorist usage must be read along with the word
“weapons” of righteousness, used in the same sentence, which give a military connotation. 24
While most of the scholars agree with the military connotation of the verb here (Tannehill,
Kasemann, Fitzmyer etc) in contrast to this Cranfiled thinks that the word weapon can be
considers as “tools” which is not necessarily a military term rather a term connected to slavery,
which indicate a master slave relationship. Dunn concludes that either way the meaning
remains more or less the same, where the believers have a responsibility to maintain their
whole person protected from any kind of sinful acts. 25 They must present their body parts as
tools of righteousness as a positive power that defeat the power of sin through their body.

21
Ibid. 257.
22
Schreiner, Romans, 323.
23
Morris, Romans, 258.
24
Schreiner, Roamns, 324.
25
Dunn, WBC, 337.
v. 14. Having given four imperatives or commands now Paul gives an assurance in the future
tense kurieu,sei (Kuriousei) which means “lordship.” The sin will no longer will have lordship
over them. Most of the scholars see this future tense not as a future time, rather it indicate the
effect of future breaking into the present, “the already but not yet” effect of the present stage of
the Kingdom of God as expressed by Paul. 26 The phrase “you are not under law but under
grace” is widely debated by various scholars. The question raised here is “how liberation from
the Mosaic law enable a person to be liberated from sins?” This seems to be a week possibility.
Schreiner concludes that this statement must be understood in a salvation-historical sense. 27
They refer to different eras in God’s redemptive historic plan. “Under the law” indicate the
Mosaic era, the era of the First Adam as in 5: 19ff, whereas, the phrase “under the grace”
indicates the new era ‘in Christ.’ It is the new status and experience of the believers to which
both Jews and Gentiles have access through faith. Mosaic era is the time when the sin had
dominion. As Paul reminded in chapter 3 the Law can only remind us about the sins but it
cannot take away the sins. Grace indicates the availability of justification as a free gift through
the death of Jesus, the second Adam whose atoning death defeated the power of sin forever.
Application
The systematic elaboration of the meaning of Justification by faith in Romans has come
to a very crucial stage in chapter 6 where Paul brings an essential sacrament Baptism. Here the
study reveals that this is not a passage that gives a systematic account of the mode, method
and timing of baptism in a believer’s life. Rather, Baptism is used as a symbolic act every
believer does, which Paul introduces in verse 3 as a general practices that “we all” have done.
Obviously, it is an act for those who believe. Though there are plenty of difference of opinions
raised by different ecclesiastical traditions down through the history of the Christian Church this
passage is a clear indication that this is an act done by a believer who declares to the world that
he or she is now dead to sin and alive to God. Interestingly, Paul reminds that even the act of
baptism does not immune a person or sanctify a person fully from the power of sin. They does
not become perfect at the time of baptism. Rather he exhorts the believers that those who have
believed in Christ and died and resurrected with Christ have the responsibility to protect
themselves from offering their bodies again to the dominion of sin.
A person who accepts Jesus as a personal savior becomes a new creation. He or she
gets a new identity and the power of sin is broken in them. Romans 6:1-10 tells that they are no
more under the power of sin. They are dead to sin. The conversion experience is the beginning
of a long journey of sanctification process. Romans 6:11-14 with the four commands from Paul
clearly indicate that Justification as a divine declaration is the beginning of one’s salvation
experience which he/she has to live out being alive to Christ. In this portion Paul clarifies that
Salvation is a present continuous action. It is an ongoing process that involves the following
1. The first imperative is logi,zesqe Recon yourself. (Ro 6:11) Keep considering
oneself as dead to sin but alive to God. (a command for continuing action).
2. “do not let sin rule over your mortal body that you may obey its lust” Never give chance
for sin to rule the body
3. “do not present the parts of your body as instruments or tools of wickedness” Do not
keep presenting the members of believer’s body as tools of wickedness.
4. “present the parts of your body as tools of righteousness.” Offer the members of your
body as tools of righteousness.
These imperatives are appropriate to the present world where sin reign in a person through
offering one’s body for various sins that comes through visual, physical and other means. This a
reminder for the believers that human body according to Paul is not sinful and evil in itself,

26
Schreiner, Romans, 325.
27
Dunn, WBC, 339; Schreiner, Romans, 326; Moo, Romans, 406.
rather it is a neutral instrument that can be offered either to the rule of sin or as instrument of
righteousness.