Հռոմէացիներ / Romans - 6 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-11: Христианство и пребывание во грехе нельзя помирить одно с другим. Об этом ясно свидетельствует принятое христианами крещение, в котором христианин умирает для греха и оживает для новой святой жизни, во Христе. Он раньше был рабом греха, но со смертью своею (духовною) он освободился от этого обязательства служить греху и живет вместе со Христом для Бога.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The apostle having at large asserted, opened, and proved, the great doctrine of justification by faith, for fear lest any should suck poison out of that sweet flower, and turn that grace of God into wantonness and licentiousness, he, with a like zeal, copiousness of expression, and cogency of argument, presses the absolute necessity of sanctification and a holy life, as the inseparable fruit and companion of justification; for, wherever Jesus Christ is made of God unto any soul righteousness, he is made of God unto that soul sanctification, 1 Cor. i. 30. The water and the blood came streaming together out of the pierced side of the dying Jesus. And what God hath thus joined together let not us dare to put asunder.
Adam Clarke: Commentary on the Bible - 1831
We must not abuse the boundless goodness of God by continuing in sin, under the wicked persuasion that the more we sin the more the grace of God will abound, Rom 6:1. For, having been baptized into Christ, we have professed thereby to be dead to sin, Rom 6:2-4. And to be planted in the likeness of his resurrection, Rom 6:5. For we profess to be crucified with him, to die and rise again from the dead, Rom 6:6-11. We should not, therefore, let sin reign in our bodies, but live to the glory of God, Rom 6:12-14. The Gospel makes no provision for living in sin, any more than the law did; and those who commit sin are the slaves of sin, Rom 6:15-19. The degrading and afflictive service of sin, and its wages eternal death; the blessed effects of the grace of God in the heart, of which eternal life is the fruit, Rom 6:20-23.
The apostle, having proved that salvation, both to Jew and Gentile, must come through the Messiah, and be received by faith only, proceeds in this chapter to show the obligations under which both were laid to live a holy life, and the means and advantages they enjoyed for that purpose. This he does, not only as a thing highly and indispensably necessary in itself - for without holiness none can see the Lord - but to confute a calumny which appears to have been gaining considerable ground even at that time, viz. that the doctrine of justification by faith alone, through the grace of Christ Jesus, rendered obedience to the moral law useless; and that the more evil a man did, the more the grace of God would abound to him, in his redemption from that evil. That this calumny was then propagated we learn from Rom 3:8; and the apostle defends himself against it in the 31st verse of the same, (Rom 3:31) by asserting, that his doctrine, far from making void the law, served to establish it. But in this and the two following chapters he takes up the subject in a regular, formal manner; and shows both Jews and Gentiles that the principles of the Christian religion absolutely require a holy heart and a holy life, and make the amplest provisions for both.
Albert Barnes: Notes on the Bible - 1834
6:0: The argument commenced in this chapter is continued through the two following. The general design is the same - "to show that the scheme of justification which God had adopted does not lead people to sin, but on the contrary to holiness." This is introduced by answering an objection, Rom 6:1. The apostle pursues this subject by various arguments and illustrations, all tending to show that the design and bearing of the scheme of justification was to produce the hatred of sin, and the love and practice of holiness. In this chapter, the argument is mainly drawn from the following sources:
(1) From the baptism of Christians, by which they have professed to be dead to sin, and to be bound to live to God, Rom 6:2-13.
(2) from the fact that they were now the servants of God, and under obligation, by the laws of servitude, to obey him, Rom 6:15-20.
(3) from their former experience of the evil of sin, from its tendency to produce misery and death, and from the fact that by the gospel they had been made ashamed of those things, and had now given themselves to the pure service of God. By these various considerations, he repels the charge that the tendency of the doctrine was to produce licentiousness, but affirms that it was a system of purity and peace. The argument is continued in the two following chapters, showing still further the purifying tendency of the gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Rom 6:1, We may not live in sin; Rom 6:2, for we are dead unto it; Rom 6:3, as appears by our baptism; Rom 6:12, Let not sin reign any more; Rom 6:18, because we have yielded ourselves to the service of righteousness; Rom 6:23, and for that death is the wages of sin.
John Gill
INTRODUCTION TO ROMANS 6
The Apostle having finished his design concerning the doctrine of justification, refutes the charge brought against it as a licentious doctrine, and prevents any ill use that might be made of it by men of evil minds, justified persons by the strongest arguments, and with the best of motives to holiness of life and conversation: he saw, that whereas he had affirmed in the preceding chapter, that sin being made to abound by the law, in the condemnation of sinners, the grace of God the more abounded in their justification and pardon; that some would rise up and object, that this doctrine countenances men's continuance in sin, and opens a door to all manner of iniquity; and that others would abuse this doctrine, and encourage themselves in a vicious course of life, upon this mistaken notion, that the grace of God would be the more illustrious by it; all which is suggested in Rom 6:1, to which an answer is returned in Rom 6:2, with an abhorrence of everything of this kind; and by an argument, showing the absurdity and inconsistency of it, seeing persons dead to sin, as justified ones are, cannot live in it: and that they are dead to sin, and under obligation to live unto righteousness, he argues from their baptism into Christ's death, which represents their being dead with Christ, and buried with him, Rom 6:3, and likewise the resurrection of Christ from the dead, and theirs by him, whereby they are both fitted and obliged to walk in newness of life; since they are, and should be like him, as in his death, so in his resurrection from the dead: and the rather, as they are implanted in him, as the branches in the vine, Rom 6:4, and especially as it was the great end of his death, that by the crucifixion of sin with him, it might so be destroyed, that his people should be no more servants to it, Rom 6:6, this being proved, that justified ones are dead to sin, the apostle argues upon it, that such are freed from sin, Rom 6:7, and therefore ought not, and cannot live in it; for this must be given into as an article of faith, that such as are dead with Christ live, and shall live a life of communion with him, Rom 6:8, which is inconsistent with living in sin: he further argues from the resurrection of Christ, which was not to die more, Rom 6:9, and suggests, that in like manner, those who have been dead and buried, and risen with him, which their baptism signifies, should not live in sin, which is no other than dying again; and to strengthen this, directs to the ends of Christ's death and resurrection, Rom 6:10, the end of the one being unto sin, to finish, make an end of that, and be the death of it, and the end of the other, being living unto God; wherefore in like manner, such who profess to be Christ's, to be justified by his righteousness, to be baptized into his death, and to be risen with him, should account themselves dead unto sin, and so not live in it, and alive to God through the righteousness of Christ, and so live to his honour and glory, Rom 6:11, and having thus answered the objection, and removed the calumny, and set this matter in a clear light, the apostle proceeds to dehort from sinning, and to exhort to holiness of life, Rom 6:12, in which he compares sin to a tyrant, the lusts of it to the laws of such an one, and which therefore should not be obeyed; and the rather, as the wages of them are death, and have made the body already mortal; wherefore the members of it should not be employed in such service, but in the service of God: and whereas it might be objected, that sin is too strong and prevalent, and has got the mastery, and will keep its power, the apostle declares it as a promise of grace, that sin shall not have the dominion, Rom 6:14, giving this as a reason, because such as are justified and sanctified, are not under the law, as a covenant of works, but under the covenant of grace, of which this promise is a part; and in order to prevent an ill use of this doctrine, and remove an objection that might be made, that if not under the law, men are under no restraints, but may go on in sin without control, he answers it with his usual detestation, Rom 6:15, and argues the folly and absurdity of living in sin upon such an account, because it would make them servants of sin unto death, Rom 6:16, and so they were before conversion, but now were otherwise, for, which they had reason to be thankful, Rom 6:17, since through the grace of God they had yielded an hearty obedience to the Gospel; wherefore to obey sin would be to return to their former state of bondage; whereas being freed from the power and dominion of sin, they were now the servants of righteousness, and ought to act becoming such a character, Rom 6:18, wherefore it was but acting the part of reasonable men, it was but their reasonable service, to yield themselves servants, not to sin and uncleanness, but to righteousness and holiness, Rom 6:19, in order to engage to which, the apostle puts them in mind of their former state; how that when they were in subjection to sin, they had nothing to do with the exercise of righteousness, Rom 6:20, and therefore as there was an alteration made in them, they ought to be just the reverse in their conduct and conversation; for he appeals to them, that they had no pleasure nor profit in their former course of life; which had brought upon them shame and confusion, and must have ended in death, had it not been for the grace of God, Rom 6:21, but now as they were delivered from the slavery and dominion of sin, they were under a better master, were servants to God; and the fruit of their service was holiness, and the issue of all would be everlasting life, Rom 6:22, which is illustrated by the contrary, Rom 6:23, the wages due from the service of sin, and which only could be expected from it, being death; whereas grace and holiness, the gift of God, issue in eternal life by Christ Jesus; in whose hands it is, and through whom it comes, and is enjoyed.
6:16:1: Իսկ արդ՝ զի՞նչ ասիցեմք, յաճախեսցո՛ւք ՚ի մեղսն՝ զի շնորհքն բազմասցի՞ն[3384]։ [3384] Օրինակ մի. Զի՛նչ ասեմք։
1 Իսկ արդ, ի՞նչ ասենք. մնա՞նք մեղքի մէջ, որպէսզի շնորհը բազմանայ:
6 Ալ հիմա ի՞նչ պիտի ըսենք. մեղքի մէջ մնա՞նք արդեօք, որպէս զի շնորհքը շատնայ։
Իսկ արդ զի՞նչ ասիցեմք, յաճախեսցո՞ւք ի մեղսն զի շնորհքն բազմասցին:

6:1: Իսկ արդ՝ զի՞նչ ասիցեմք, յաճախեսցո՛ւք ՚ի մեղսն՝ զի շնորհքն բազմասցի՞ն[3384]։
[3384] Օրինակ մի. Զի՛նչ ասեմք։
1 Իսկ արդ, ի՞նչ ասենք. մնա՞նք մեղքի մէջ, որպէսզի շնորհը բազմանայ:
6 Ալ հիմա ի՞նչ պիտի ըսենք. մեղքի մէջ մնա՞նք արդեօք, որպէս զի շնորհքը շատնայ։
zohrab-1805▾ eastern-1994▾ western am▾
6:11: Что же скажем? оставаться ли нам в грехе, чтобы умножилась благодать? Никак.
6:1  τί οὗν ἐροῦμεν; ἐπιμένωμεν τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεονάσῃ;
6:1. Τί (To-what-one) οὖν (accordingly) ἐροῦμεν; (we-shall-utter-unto?"ἐπιμένωμεν (We-might-stay-upon) τῇ (unto-the-one) ἁμαρτίᾳ, (unto-an-un-adjusting-along-unto,"ἵνα (so) ἡ (the-one) χάρις (a-granting) πλεονάσῃ; (it-might-have-beyonded-to?"
6:1. quid ergo dicemus permanebimus in peccato ut gratia abundetWhat shall we say, then? Shall we continue in sin, that grace may abound?
1. What shall we say then? Shall we continue in sin, that grace may abound?
6:1. So what shall we say? Should we remain in sin, so that grace may abound?
6:1. What shall we say then? Shall we continue in sin, that grace may abound?
What shall we say then? Shall we continue in sin, that grace may abound:

1: Что же скажем? оставаться ли нам в грехе, чтобы умножилась благодать? Никак.
6:1  τί οὗν ἐροῦμεν; ἐπιμένωμεν τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεονάσῃ;
6:1. quid ergo dicemus permanebimus in peccato ut gratia abundet
What shall we say, then? Shall we continue in sin, that grace may abound?
6:1. So what shall we say? Should we remain in sin, so that grace may abound?
6:1. What shall we say then? Shall we continue in sin, that grace may abound?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Апостол в 3:7: ст. указывал уже на существование клеветников, которые упрекали его в том, что он своим учением оправдывает безразличное отношение ко греху. Сказанное им в V гл. 20: ст. могло послужить новым поводом к обвинению его в том же. Могли сказать именно, что Апостол, укрепляя в своих читателях надежду на всепокрывающую благодать Божию, этим самым как бы учит их не обращать особого внимания на чистоту жизни, - что грех не страшен, а напротив, еще полезен, потому что дает возможность с большею силою действовать очищающей грехи благодати Божией. Апостол кратко отстраняет подобное предположение.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
On Sanctification.A. D. 58.
1 What shall we say then? Shall we continue in sin, that grace may abound? 2 God forbid. How shall we, that are dead to sin, live any longer therein? 3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? 4 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. 5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: 6 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. 7 For he that is dead is freed from sin. 8 Now if we be dead with Christ, we believe that we shall also live with him: 9 Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. 10 For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. 11 Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. 12 Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. 13 Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. 14 For sin shall not have dominion over you: for ye are not under the law, but under grace. 15 What then? shall we sin, because we are not under the law, but under grace? God forbid. 16 Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? 17 But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. 18 Being then made free from sin, ye became the servants of righteousness. 19 I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness. 20 For when ye were the servants of sin, ye were free from righteousness. 21 What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death. 22 But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. 23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.

The apostle's transition, which joins this discourse with the former, is observable: "What shall we say then? v. 1. What use shall we make of this sweet and comfortable doctrine? Shall we do evil that good may come, as some say we do? ch. iii. 8. Shall we continue in sin that grace may abound? Shall we hence take encouragement to sin with so much the more boldness, because the more sin we commit the more will the grace of God be magnified in our pardon? Is this a use to be made of it?" No, it is an abuse, and the apostle startles at the thought of it (v. 2): "God forbid; far be it from us to think such a thought." He entertains the objection as Christ did the devil's blackest temptation (Matt. iv. 10): Get thee hence, Satan. Those opinions that give any countenance to sin, or open a door to practical immoralities, how specious and plausible soever they be rendered, by the pretension of advancing free grace, are to be rejected with the greatest abhorrence; for the truth as it is in Jesus is a truth according to godliness, Tit. i. 1. The apostle is very full in pressing the necessity of holiness in this chapter, which may be reduced to two heads:--His exhortations to holiness, which show the nature of it; and his motives or arguments to enforce those exhortations, which show the necessity of it.

I. For the first, we may hence observe the nature of sanctification, what it is, and wherein it consists. In general it has two things in it, mortification and vivification--dying to sin and living to righteousness, elsewhere expressed by putting off the old man and putting on the new, ceasing to do evil and learning to do well.

1. Mortification, putting off the old man; several ways this is expressed. (1.) We must live no longer in sin (v. 2), we must not be as we have been nor do as we have done. The time past of our life must suffice, 1 Peter iv. 3. Though there are none that live without sin, yet, blessed be God, there are those that do not live in sin, do not live in it as their element, do not make a trade of it: this is to be sanctified. (2.) The body of sin must be destroyed, v. 6. The corruption that dwelleth in us is the body of sin, consisting of many parts and members, as a body. This is the root to which the axe must be laid. We must not only cease from the acts of sin (this may be done through the influence of outward restraints, or other inducements), but we must get the vicious habits and inclinations weakened and destroyed; not only cast away the idols of iniquity out of the heart.--That henceforth we should not serve sin. The actual transgression is certainly in a great measure prevented by the crucifying and killing of the original corruption. Destroy the body of sin, and then, though there should be Canaanites remaining in the land, yet the Israelites will not be slaves to them. It is the body of sin that sways the sceptre, wields the iron rod; destroy this, and the yoke is broken. The destruction of Eglon the tyrant is the deliverance of oppressed Israel from the Moabites. (3.) We must be dead indeed unto sin, v. 11. As the death of the oppressor is a release, so much more is the death of the oppressed, Job iii. 17, 18. Death brings a writ of ease to the weary. Thus must we be dead to sin, obey it, observe it, regard it, fulfil its will no more than he that is dead doth his quandam task-masters--be as indifference to the pleasures and delights of sin as a man that is dying is to his former diversions. He that is dead is separated from his former company, converse, business, enjoyments, employments, is not what he was, does not what he did, has not what he had. Death makes a mighty change; such a change doth sanctification make in the soul, it cuts off all correspondence with sin. (4.) Sin must not reign in our mortal bodies that we should obey it, v. 12. Though sin may remain as an outlaw, though it may oppress as a tyrant, yet let it not reign as a king. Let it not make laws, nor preside in councils, nor command the militia; let it not be uppermost in the soul, so that we should obey it. Though we may be sometimes overtaken and overcome by it, yet let us never be obedient to it in the lusts thereof; let not sinful lusts be a law to you, to which you would yield a consenting obedience. In the lusts thereof--en tais epithymiais autou. It refers to the body, not to sin. Sin lies very much in the gratifying of the body, and humouring that. And there is a reason implied in the phrase your mortal body; because it is a mortal body, and hastening apace to the dust, therefore let not sin reign in it. It was sin that made our bodies mortal, and therefore do not yield obedience to such an enemy. (5.) We must not yield our members as instruments of unrighteousness, v. 13. The members of the body are made use of by the corrupt nature as tools, by which the wills of the flesh are fulfilled; but we must not consent to that abuse. The members of the body are fearfully and wonderfully made; it is a pity they should be the devil's tools of unrighteousness unto sin, instruments of the sinful actions, according to the sinful dispositions. Unrighteousness is unto sin; the sinful acts confirm and strengthen the sinful habits; one sin begets another; it is like the letting forth of water, therefore leave it before it be meddled with. The members of the body may perhaps, through the prevalency of temptation, be forced to be instruments of sin; but do not yield them to be so, do not consent to it. This is one branch of sanctification, the mortification of sin.

2. Vivification, or living to righteousness; and what is that? (1.) It is to walk in newness of life, v. 4. Newness of life supposes newness of heart, for out of the heart are the issues of life, and there is not way to make the stream sweet but by making the spring so. Walking, in scripture, is put for the course and tenour of the conversation, which must be new. Walk by new rules, towards new ends, from new principles. Make a new choice of the way. Choose new paths to walk in, new leaders to walk after, new companions to walk with. Old things should pass away, and all things become new. The man is what he was not, does what he did not. (2.) It is to be alive unto God through Jesus Christ our Lord, v. 11. To converse with God, to have a regard to him, a delight in him, a concern for him, the soul upon all occasions carried out towards him as towards an agreeable object, in which it takes a complacency: this is to be alive to God. The love of God reigning in the heart is the life of the soul towards God. Anima est ubi amat, non ubi animat--The soul is where it loves, rather than where it lives. It is to have the affections and desires alive towards God. Or, living (our live in the flesh) unto God, to his honour and glory as our end, by his word and will as our rule--in all our ways to acknowledge him, and to have our eyes ever towards him; this is to live unto God.--Through Jesus Christ our Lord. Christ is our spiritual life; there is no living to God but through him. He is the Mediator; there can be no comfortable receivings from God, nor acceptable regards to God, but in and through Jesus Christ; no intercourse between sinful souls and a holy God, but by the mediation of the Lord Jesus. Through Christ as the author and maintainer of this life; through Christ as the head from whom we receive vital influence; through Christ as the root by which we derive sap and nourishment, and so live. In living to God, Christ is all in all. (3.) It is to yield ourselves to God, as those that are alive from the dead, v. 13. The very life and being of holiness lie in the dedication of ourselves to the Lord, giving our own selves to the Lord, 2 Cor. viii. 5. "Yield yourselves to him, not only as the conquered yields to the conqueror, because he can stand it out no longer; but as the wife yields herself to her husband, to whom her desire is, as the scholar yields himself to the teacher, the apprentice to his master, to be taught and ruled by him. Not yield your estates to him, but yield yourselves; nothing less than your whole selves;" parastesate eautous--accommodate vos ipsos Deo--accommodate yourselves to God; so Tremellius, from the Syriac. "Not only submit to him, but comply with him; not only present yourselves to him once for all, but be always ready to serve him. Yield yourselves to him as wax to the seal, to take any impression, to be, and have, and do, what he pleases." When Paul said, Lord, what wilt thou have me to do? (Acts ix. 6) he was then yielded to God. As those that are alive from the dead. To yield a dead carcase to a living God is not to please him, but to mock him: "Yield yourselves as those that are alive and good for something, a living sacrifice," ch. xii. 1. The surest evidence of our spiritual life is the dedication of ourselves to God. It becomes those that are alive from the dead (it may be understood of a death in law), that are justified and delivered from death, to give themselves to him that hath so redeemed them. (4.) It is to yield our members as instruments of righteousness to God. The members of our bodies, when withdrawn from the service of sin, are not to lie idle, but to be made use of in the service of God. When the strong man armed is dispossessed, let him whose right it is divide the spoils. Though the powers and faculties of the soul be the immediate subjects of holiness and righteousness, yet the members of the body are to be instruments; the body must be always ready to serve the soul in the service of God. Thus (v. 19), "Yield your members servants to righteousness unto holiness. Let them be under the conduct and at the command of the righteous law of God, and that principle of inherent righteousness which the Spirit, as sanctifier, plants in the soul." Righteousness unto holiness, which intimates growth, and progress, and ground obtained. As every sinful act confirms the sinful habit, and makes the nature more and more prone to sin (hence the members of a natural man are here said to be servants to iniquity unto iniquity--one sin makes the heart more disposed for another), so every gracious act confirms the gracious habit: serving righteousness is unto holiness; one duty fits us for another; and the more we do the more we may do for God. Or serving righteousness, eis hagiasmon--as an evidence of sanctification.

II. The motives or arguments here used to show the necessity of sanctification. There is such an antipathy in our hearts by nature to holiness that it is no easy matter to bring them to submit to it: it is the Spirit's work, who persuades by such inducements as these set home upon the soul.

1. He argues from our sacramental conformity to Jesus Christ. Our baptism, with the design and intention of it, carried in it a great reason why we should die to sin, and live to righteousness. Thus we must improve our baptism as a bridle of restraint to keep us in from sin, as a spur of constraint to quicken us to duty. Observe this reasoning.

(1.) In general, we are dead to sin, that is, in profession and in obligation. Our baptism signifies our cutting off from the kingdom of sin. We profess to have no more to do with sin. We are dead to sin by a participation of virtue and power for the killing of it, and by our union with Christ and interest in him, in and by whom it is killed. All this is in vain if we persist in sin; we contradict a profession, violate an obligation, return to that to which we were dead, like walking ghosts, than which nothing is more unbecoming and absurd. For (v. 7) he that is dead is freed from sin; that is, he that is dead to it is freed from the rule and dominion of it, as the servant that is dead is freed from his master, Job iii. 19. Now shall we be such fools as to return to that slavery from which we are discharged? When we are delivered out of Egypt, shall we talk of going back to it again?

(2.) In particular, being baptized into Jesus Christ, we were baptized into his death, v. 3. We were baptized eis Christon--unto Christ, as 1 Cor. x. 2, eis Mosen--unto Moses. Baptism binds us to Christ, it binds us apprentice to Christ as our teacher, it is our allegiance to Christ as our sovereign. Baptism is externa ansa Christi--the external handle of Christ, by which Christ lays hold on men, and men offer themselves to Christ. Particularly, we were baptized into his death, into a participation of the privileges purchased by his death, and into an obligation both to comply with the design of his death, which was to redeem us from all iniquity, and to conform to the pattern of his death, that, as Christ died for sin, so we should die to sin. This was the profession and promise of our baptism, and we do not do well if we do not answer this profession, and make good this promise.

[1.] Our conformity to the death of Christ obliges us to die unto sin; thereby we know the fellowship of his sufferings, Phil. iii. 10. Thus we are here said to be planted together in the likeness of is death (v. 5), to homoiomati, not only a conformity, but a conformation, as the engrafted stock is planted together into the likeness of the shoot, of the nature of which it doth participate. Planting is in order to life and fruitfulness: we are planted in the vineyard in a likeness to Christ, which likeness we should evidence in sanctification. Our creed concerning Jesus Christ is, among other things, that he was crucified, dead, and buried; now baptism is a sacramental conformity to him in each of these, as the apostle here takes notice. First, Our old man is crucified with him, v. 6. The death of the cross was a slow death; the body, after it was nailed to the cross, gave many a throe and many a struggle: but it was a sure death, long in expiring, but expired at last; such is the mortification of sin in believers. It was a cursed death, Gal. iii. 13. Sin dies as a malefactor, devoted to destruction; it is an accursed thing. Though it be a slow death, yet this must needs hasten it that it is an old man that is crucified; not in the prime of its strength, but decaying: that which waxeth old is ready to vanish away, Heb. viii. 13. Crucified with him--synestaurothe, not in respect of time, but in respect of causality. The crucifying of Christ for us has an influence upon the crucifying of sin in us. Secondly, We are dead with Christ, v. 8. Christ was obedient to death: when he died, we might be said to die with him, as our dying to sin is an act of conformity both to the design and to the example of Christ's dying for sin. Baptism signifies and seals our union with Christ, our engrafting into Christ; so that we are dead with him, and engaged to have no more to do with sin than he had. Thirdly, We are buried with him by baptism, v. 4. Our conformity is complete. We are in profession quite cut off from all commerce and communion with sin, as those that are buried are quite cut off from all the world; not only not of the living, but no more among the living, have nothing more to do with them. Thus must we be, as Christ was, separate from sin and sinners. We are buried, namely, in profession and obligation: we profess to be so, and we are bound to be so: it was our covenant and engagement in baptism; we are sealed to be the Lord's, therefore to be cut off from sin. Why this burying in baptism should so much as allude to any custom of dipping under water in baptism, any more than our baptismal crucifixion and death should have any such references, I confess I cannot see. It is plain that it is not the sign, but the thing signified, in baptism, that the apostle here calls being buried with Christ, and the expression of burying alludes to Christ's burial. As Christ was buried, that he might rise again to a new and more heavenly life, so we are in baptism buried, that is, cut off from the life of sin, that we may rise again to a new life of faith and love.

[2.] Our conformity to the resurrection of Christ obliges us to rise again to newness of life. This is the power of his resurrection which Paul was so desirous to know, Phil. iii. 10. Christ was raised up from the dead by the glory of the Father, that is, by the power of the Father. The power of God is his glory; it is glorious power, Col. i. 11. Now in baptism we are obliged to conform to that pattern, to be planted in the likeness of his resurrection (v. 5), to live with him, v. 8. See Col. ii. 12. Conversion is the first resurrection from the death of sin to the life of righteousness; and this resurrection is conformable to Christ's resurrection. This conformity of the saints to the resurrection of Christ seems to be intimated in the rising of so many of the bodies of the saints, which, though mentioned before by anticipation, is supposed to have been concomitant with Christ's resurrection, Matt. xxvii. 52. We have all risen with Christ. In two things we must conform to the resurrection of Christ:--First, He rose to die no more, v. 9. We read of many others that were raised from the dead, but they rose to die again. But, when Christ rose, he rose to die no more; therefore he left his grave-clothes behind him, whereas Lazarus, who was to die again, brought them out with him, as one that should have occasion to use them again: but over Christ death has no more dominion; he was dead indeed, but he is alive, and so alive that he lives for evermore, Rev. i. 18. Thus we must rise from the grave of sin never again to return to it, nor to have any more fellowship with the works of darkness, having quitted that grave, that land of darkness as darkness itself. Secondly, He rose to live unto God (v. 10), to live a heavenly life, to receive that glory which was set before him. Others that were raised from the dead returned to the same life in every respect which they had before lived; but so did not Christ: he rose again to leave the world. Now I am no more in the world, John xiii. 1; xvii. 11. He rose to live to God, that is, to intercede and rule, and all to the glory of the Father. Thus must we rise to live to God: this is what he calls newness of life (v. 4), to live from other principles, by other rules, with other aims, than we have done. A life devoted to God is a new life; before, self was the chief and highest end, but now God. To live indeed is to live to God, with our eyes ever towards him, making him the centre of all our actions.

2. He argues from the precious promises and privileges of the new covenant, v. 14. It might be objected that we cannot conquer and subdue sin, it is unavoidably too hard for us: "No," says he, "you wrestle with an enemy that may be dealt with and subdued, if you will but keep your ground and stand to your arms; it is an enemy that is already foiled and baffled; there is strength laid up in the covenant of grace for your assistance, if you will but use it. Sin shall not have dominion." God's promises to us are more powerful and effectual for the mortifying of sin than our promises to God. Sin may struggle in a believer, and may create him a great deal of trouble, but it shall not have dominion; it may vex him, but shall not rule over him. For we are not under the law, but under grace, not under the law of sin and death, but under the law of the spirit of life, which is in Christ Jesus: we are actuated by other principles than we have been: new lords, new laws. Or, not under the covenant of works, which requires brick, and gives no straw, which condemns upon the least failure, which runs thus, "Do this, and live; do it not, and die;" but under the covenant of grace, which accepts sincerity as our gospel perfection, which requires nothing but what it promises strength to perform, which is herein well ordered, that every transgression in the covenant does not put us out of covenant, and especially that it does not leave our salvation in our own keeping, but lays it up in the hands of the Mediator, who undertakes for us that sin shall not have dominion over us, who hath himself condemned it, and will destroy it; so that, if we pursue the victory, we shall come off more than conquerors. Christ rules by the golden sceptre of grace, and he will not let sin have dominion over those that are willing subjects to that rule. This is a very comfortable word to all true believers. If we were under the law, we were undone, for the law curses every one that continues not in every thing; but we are under grace, grace which accepts the willing mind, which is not extreme to mark what we do amiss, which leaves room for repentance, which promises pardon upon repentance; and what can be to an ingenuous mind a stronger motive than this to have nothing to do with sin? Shall we sin against so much goodness, abuse such love? Some perhaps might suck poison out of this flower, and disingenuously use this as an encouragement to sin. See how the apostle starts at such a thought (v. 15): Shall we sin because we are not under the law, but under grace? God forbid. What can be more black and ill-natured than from a friend's extraordinary expressions of kindness and good-will to take occasion to affront and offend him? To spurn at such bowels, to spit in the face of such love, is that which, between man and man, all the world would cry out shame on.

3. He argues from the evidence that this will be of our state, making for us, or against us (v. 16): To whom you yield yourselves servants to obey, his servants you are. All the children of men are either the servants of God, or the servants of sin; these are the two families. Now, if we would know to which of these families we belong, we must enquire to which of these masters we yield obedience. Our obeying the laws of sin will be an evidence against us that we belong to that family on which death is entailed. As, on the contrary, our obeying the laws of Christ will evidence our relation to Christ's family.

4. He argues from their former sinfulness, v. 17-21, where we may observe,

(1.) What they had been and done formerly. We have need to be often reminded of our former state. Paul frequently remembers it concerning himself, and those to whom he writes. [1.] You were the servants of sin. Those that are now the servants of God would do well to remember the time when they were the servants of sin, to keep them humble, penitent, and watchful, and to quicken them in the service of God. It is a reproach to the service of sin that so many thousands have quitted the service, and shaken off the yoke; and never any that sincerely deserted it, and gave themselves to the service of God, have returned to the former drudgery. "God be thanked that you were so, that is, that though you were so, yet you have obeyed. You were so; God be thanked that we can speak of it as a thing past: you were so, but you are not now so. Nay, your having been so formerly tends much to the magnifying of divine mercy and grace in the happy change. God be thanked that the former sinfulness is such a foil and such a spur to your present holiness." [2.] You have yielded your members servants to uncleanness, and to iniquity unto iniquity, v. 19. It is the misery of a sinful state that the body is made a drudge to sin, than which there could not be a baser or a harder slavery, like that of the prodigal that was sent into the fields to feed swine. You have yielded. Sinners are voluntary in the service of sin. The devil could not force them into the service, if they did not yield themselves to it. This will justify God in the ruin of sinners, that they sold themselves to work wickedness: it was their own act and deed. To iniquity unto iniquity. Every sinful act strengthens and confirms the sinful habit: to iniquity as the work unto iniquity as the wages. Sow the wind, and reap the whirlwind; growing worse and worse, more and more hardened. This he speaks after the manner of men, that is, he fetches a similitude from that which is common among men, even the change of services and subjections. [3.] You were free from righteousness (v. 20); not free by any liberty given, but by a liberty taken, which is licentiousness: "You were altogether void of that which is good,--void of any good principles, motions, or inclinations,--void of all subjection to the law and will of God, of all conformity to his image; and this you were highly pleased with, as a freedom and a liberty; but a freedom from righteousness is the worst kind of slavery."

(2.) How the blessed change was made, and wherein it did consist.

[1.] You have obeyed from the heart that form of doctrine which was delivered to you, v. 17. This describes conversion, what it is; it is our conformity to, and compliance with, the gospel which was delivered to us by Christ and his ministers.--Margin. Whereto you were delivered; eis hon paredothete--into which you were delivered. And so observe, First, The rule of grace, that form of doctrine--typon didaches. The gospel is the great rule both of truth and holiness; it is the stamp, grace is the impression of that stamp; it is the form of healing words, 2 Tim. i. 13. Secondly, The nature of grace, as it is our conformity to that rule. 1. It is to obey from the heart. The gospel is a doctrine not only to be believed, but to be obeyed, and that from the heart, which denotes the sincerity and reality of that obedience; not in profession only, but in power--from the heart, the innermost part, the commanding part of us. 2. It is to be delivered into it, as into a mould, as the wax is cast into the impression of the seal, answering it line for line, stroke for stroke, and wholly representing the shape and figure of it. To be a Christian indeed is to be transformed into the likeness and similitude of the gospel, our souls answering to it, complying with it, conformed to it--understanding, will, affections, aims, principles, actions, all according to that form of doctrine.

[2.] Being made free from sin, you became servants of righteousness (v. 18), servants to God, v. 22. Conversion is, First, A freedom from the service of sin; it is the shaking off of that yoke, resolving to have no more to do with it. Secondly, A resignation of ourselves to the service of God and righteousness, to God as our master, to righteousness as our work. When we are made free from sin, it is not that we may live as we list, and be our own masters; no: when we are delivered out of Egypt, we are, as Israel, led to the holy mountain, to receive the law, and are there brought into the bond of the covenant. Observe, We cannot be made the servants of God till we are freed from the power and dominion of sin; we cannot serve two masters so directly opposite one to another as God and sin are. We must, with the prodigal, quit the drudgery of the citizen of the country, before we can come to our Father's house.

(3.) What apprehensions they now had of their former work and way. He appeals to themselves (v. 21), whether they had not found the service of sin, [1.] An unfruitful service: "What fruit had you then? Did you ever get any thing by it? Sit down, and cast up the account, reckon your gains, what fruit had you then?" Besides the future losses, which are infinitely great, the very present gains of sin are not worth mentioning. What fruit? Nothing that deserves the name of fruit. The present pleasure and profit of sin do not deserve to be called fruit; they are but chaff, ploughing iniquity, sowing vanity, and reaping the same. [2.] It is an unbecoming service; it is that of which we are now ashamed--ashamed of the folly, ashamed of the filth, of it. Shame came into the world with sin, and is still the certain product of it--either the shame of repentance, or, if not that, eternal shame and contempt. Who would wilfully do that which sooner or later he is sure to be ashamed of?

5. He argues from the end of all these things. it is the prerogative of rational creatures that they are endued with a power of prospect, are capable of looking forward, considering the latter end of things. To persuade us from sin to holiness here are blessing and cursing, good and evil, life and death, set before us; and we are put to our choice. (1.) The end of sin is death (v. 21): The end of those things is death. Though the way may seem pleasant and inviting, yet the end is dismal: at the last it bites; it will be bitterness in the latter end. The wages of sin is death, v. 23. Death is as due to a sinner when he hath sinned as wages are to a servant when he hath done his work. This is true of every sin. There is no sin in its own nature venial. Death is the wages of the least sin. Sin is here represented either as the work for which the wages are given, or as the master by whom the wages are given; all that are sin's servants and do sin's work must expect to be thus paid. (2.) If the fruit be unto holiness, if there be an active principle of true and growing grace, the end will be everlasting life--a very happy end!--Though the way be up-hill, though it be narrow, and thorny, and beset, yet everlasting life at the end of it is sure. So, v. 23, The gift of God is eternal life. Heaven is life, consisting in the vision and fruition of God; and it is eternal life, no infirmities attending it, no death to put a period to it. This is the gift of God. The death is the wages of sin, it comes by desert; but the life is a gift, it comes by favour. Sinners merit hell, but saints do not merit heaven. There is no proportion between the glory of heaven and our obedience; we must thank God, and not ourselves, if ever we get to heaven. And this gift is through Jesus Christ our Lord. It is Christ that purchased it, prepared it, prepares us for it, preserves us to it; he is the Alpha and Omega, All in all in our salvation.
Adam Clarke: Commentary on the Bible - 1831
6:1: Shall we continue in sin - It is very likely that these were the words of a believing Gentile, who - having as yet received but little instruction, for he is but just brought out of his heathen state to believe in Christ Jesus - might imagine, from the manner in which God had magnified his mercy, in blotting out his sin on his simply believing on Christ, that, supposing he even gave way to the evil propensities of his own heart, his transgressions could do him no hurt now that he was in the favor of God. And we need not wonder that a Gentile, just emerging from the deepest darkness, might entertain such thoughts as these; when we find that eighteen centuries after this, persons have appeared in the most Christian countries of Europe, not merely asking such a question, but defending the doctrine with all their might; and asserting in the most unqualified manner, "that believers were under no obligation to keep the moral law of God; that Christ had kept it for them; that his keeping it was imputed to them; and that God, who had exacted it from Him, who was their surety and representative, would not exact it from them, forasmuch as it would be injustice to require two payments for one debt." These are the Antinomians who once flourished in this land, and whose race is not yet utterly extinct.
Albert Barnes: Notes on the Bible - 1834
6:1: What shall we say then? - This is a mode of presenting an objection. The objection refers to what the apostle had said in Rom 5:20. What shall we say to such a sentiment as that where sin abounded grace did much more abound?
Shall we continue in sin? ... - If sin has been the occasion of grace and favor, ought we not to continue in it, and commit as much as possible, in order that grace might abound? This objection the apostle proceeds to answer. He shows that the consequence does not follow; and proves that the doctrine of justification does not lead to it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:1: What: Rom 3:5
Shall: Rom 6:15, Rom 2:4, Rom 3:5-8, Rom 3:31, Rom 5:20, Rom 5:21; Gal 5:13; Pe1 2:16; Pe2 2:18, Pe2 2:19; Jde 1:4
Geneva 1599
6:1 What (1) shall we say then? Shall we continue in (a) sin, that grace may abound?
(1) He passes now to another benefit of Christ, which is called sanctification or regeneration.
(a) In that corruption, for though the guiltiness of sin, is not imputed to us, yet the corruption still remains in us: and this is killed little by little by the sanctification that follows justification.
John Gill
6:1 What shall we say then?.... The apostle here obviates an objection he saw would be made against the doctrine he had advanced, concerning the aboundings of the grace of God in such persons and places, where sin had abounded; which if true, might some persons say, then it will be most fit and proper to continue in a sinful course of life, to give up ourselves to all manner of iniquity, since this is the way to make the grace of God abound yet more and more: now says the apostle, what shall we say to this? how shall we answer such an objection? shall we join with the objectors, and say as they do? and
shall we continue in sin that grace may abound? that is, shall we persist in a vicious way of living with this view, that the grace of God may be magnified hereby? is it right to commit sin on such an account? or is this a fair inference, a just consequence, drawn from the doctrine of grace? To be sure it was not, the objection is without any ground and foundation; sin is not "per se", the cause of the glorifying God's grace, but "per accidens": sin of itself is the cause of wrath, and not of grace; but God has been pleased to take an occasion of magnifying his grace, in the forgiveness of sin: for it is not by the commission of sin, but by the pardon of it, that the grace of God is glorified, or made to abound. Moreover, grace in conversion is glorified by putting a stop to the reign of sin, and not by increasing its power, which would be done by continuing in it; grace teaches men not to live in sin, but to abstain from it; add to this, that it is owing to the want of grace, and not to the aboundings of it, that men at any time abuse, or make an ill use of the doctrines of grace; wherefore the apostle's answer is,
John Wesley
6:1 The apostle here sets himself more fully to vindicate his doctrine from the consequence above suggested, Rom 3:7-8. He had then only in strong terms denied and renounced it: here he removes the very foundation thereof.
Robert Jamieson, A. R. Fausset and David Brown
6:1 THE BEARING OF JUSTIFICATION BY GRACE UPON A HOLY LIFE. (Rom 6:1-11)
What, &c.--The subject of this third division of our Epistle announces itself at once in the opening question, "Shall we (or, as the true reading is, "May we," "Are we to") continue in sin, that grace may abound?" Had the apostle's doctrine been that salvation depends in any degree upon our good works, no such objection to it could have been made. Against the doctrine of a purely gratuitous justification, the objection is plausible; nor has there ever been an age in which it has not been urged. That it was brought against the apostles, we know from Rom 3:8; and we gather from Gal 5:13; 1Pet 2:16; Jude 1:4, that some did give occasion to the charge; but that it was a total perversion of the doctrine of Grace the apostle here proceeds to show.
6:26:2: Քա՛ւ լիցի. որք մեռա՛ք մեղացն, զիա՞րդ տակաւին ՚ի նմի՛ն կեցեմք[3385]։ [3385] Ոմանք. ՚Ի նմին կեցցուք. եւ ոմանք. ՚ի նմին կեցէք։
2 Քա՛ւ լիցի: Մենք, որ մեռանք մեղքի նկատմամբ, ինչպէ՞ս տակաւին ապրենք նրա մէջ:
2 Քա՛ւ լիցի. մենք որ մեղքին մեռանք, ի՞նչպէս անոր մէջ կենանք։
Քաւ լիցի. որք մեռաք մեղացն, զիա՞րդ տակաւին ի նմին կեցցեմք:

6:2: Քա՛ւ լիցի. որք մեռա՛ք մեղացն, զիա՞րդ տակաւին ՚ի նմի՛ն կեցեմք[3385]։
[3385] Ոմանք. ՚Ի նմին կեցցուք. եւ ոմանք. ՚ի նմին կեցէք։
2 Քա՛ւ լիցի: Մենք, որ մեռանք մեղքի նկատմամբ, ինչպէ՞ս տակաւին ապրենք նրա մէջ:
2 Քա՛ւ լիցի. մենք որ մեղքին մեռանք, ի՞նչպէս անոր մէջ կենանք։
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6:22: Мы умерли для греха: как же нам жить в нем?
6:2  μὴ γένοιτο· οἵτινες ἀπεθάνομεν τῇ ἁμαρτίᾳ, πῶς ἔτι ζήσομεν ἐν αὐτῇ;
6:2. μὴ (Lest) γένοιτο : ( it-may-have-had-became ) οἵτινες (which-ones) ἀπεθάνομεν (we-had-died-off) τῇ (unto-the-one) ἁμαρτίᾳ, (unto-an-un-adjusting-along-unto) πῶς (unto-whither) ἔτι (if-to-a-one) ζήσομεν (we-shall-life-unto) ἐν (in) αὐτῇ; (unto-it?"
6:2. absit qui enim mortui sumus peccato quomodo adhuc vivemus in illoGod forbid! For we that are dead to sin, how shall we live any longer therein?
2. God forbid. We who died to sin, how shall we any longer live therein?
6:2. Let it not be so! For how can we who have died to sin still live in sin?
6:2. God forbid. How shall we, that are dead to sin, live any longer therein?
God forbid. How shall we, that are dead to sin, live any longer therein:

2: Мы умерли для греха: как же нам жить в нем?
6:2  μὴ γένοιτο· οἵτινες ἀπεθάνομεν τῇ ἁμαρτίᾳ, πῶς ἔτι ζήσομεν ἐν αὐτῇ;
6:2. absit qui enim mortui sumus peccato quomodo adhuc vivemus in illo
God forbid! For we that are dead to sin, how shall we live any longer therein?
6:2. Let it not be so! For how can we who have died to sin still live in sin?
6:2. God forbid. How shall we, that are dead to sin, live any longer therein?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Свой ответ, данный в 1-м ст., Апостол обосновывает ссылкою на факт. Мы, говорит он, для греха умерли, а разве можно умершему снова оживать для прежней жизни - в настоящем случае для жизни греховной? Но что значит умереть греху? Это выражение указывает не на то, что грех в нас умер в действительности (еп. Феофан), потому что в таком случае излишни бы были последующие увещания Апостола - не служить более греху; не означает также это выражение и один только акт воли, причем человек говорит: "я не хочу более иметь общения со грехом!" Естественнее и согласнее с контекстом речи видеть здесь указание на то, что в крещении изображается смерть греху - то изменение, какое совершилось в человеке еще только в первой стадии и которое нужно утвердить в последующей жизни. Выражение это т. о. намекает на христианское крещение, в котором человек отрекается от всего греховного, признает грех вредным для себя, отвергает все, чем доселе жило его самолюбивое я. Грех при этом еще не вовсе уничтожается в человеке, а лишь перестает быть руководящим началом его деятельности, так сказать, замирает в человеке. Это, однако, не препятствует ему снова возродиться, если человек будет нерадеть о своем душевном состоянии: искра все-таки тлеет под грудою пепла...
Adam Clarke: Commentary on the Bible - 1831
6:2: God forbid - Μη γενοιτο, Let it not be; by no means; far from it; let not such a thing be mentioned! - Any of these is the meaning of the Greek phrase, which is a strong expression of surprise and disapprobation: and is not properly rendered by our God forbid! for, though this may express the same thing, yet it is not proper to make the sacred Name So familiar on such occasions.
How shall we, that are dead to sin - The phraseology of this verse is common among Hebrews, Greeks, and Latins. To Die to a thing or person, is to have nothing to do with it or him; to be totally separated from them: and to live to a thing or person is to be wholly given up to them; to have the most intimate connection with them. So Plautus, Clitell. iii. 1, 16: Nihil mecum tibi, Mortuus Tibi Sum. I have nothing to do with thee; I am Dead to thee. Persa, i. 1, 20: Mihi quidem tu jam Mortuus Eras, quia te non visitavi. Thou wast Dead to me because I visited thee not. So Aelian, Var. Hist. iii. 13: Ὁτι φιλοινοτατον εθνος το των Ταπυρων, τοσουτον, ὡστε ζῃν αυτους εν οινῳ, και το πλειστον του βιου εν τῃ προς αυτον ὁμιλιᾳ καταναλισκειν· "The Tapyrians are such lovers of wine, that they Live in wine; and the principal part of their Life is Devoted to it." They live to wine; they are insatiable drunkards. See more examples in Wetstein and Rosenmuller.
Albert Barnes: Notes on the Bible - 1834
6:2: God forbid - By no means. Greek, It may not be; Note, Rom 3:4. The expression is a strong denial of what is implied in the objection in Rom 6:1.
How shall we? ... - This contains a reason of the implied statement of the apostle, that we should not continue in sin. The reason is drawn from the fact that we are dead in fact to sin. It is impossible for these who are dead to act as if they were alive. It is just as absurd to suppose that a Christian should desire to live in sin as that a dead man should put forth the actions of life.
That are dead to sin - That is, all Christians. To be dead to a thing is a strong expression denoting that it has no influence over us. A man that is dead is uninfluenced and unaffected by the affairs of this life. He is insensible to sounds, and tastes, and pleasures; to the hum of business, to the voice of friendship, and to all the scenes of commerce, gaiety, and ambition. When it is said, therefore, that a Christian is dead to sin, the sense is, that it has lost its influence ever him; he is not subject to it; he is in regard to that, as the man in the grave is to the busy scenes and cares of this life. The expression is not infrequent in the New Testament; Gal 2:19, "For I ... am dead to the law;" Col 3:3, "For ye are dead, and your life is hid with Christ in God;" Pe1 2:24, "Who ... bare our sins ... that we, being dead to sin," etc. The apostle does not here attempt to prove that Christians are thus dead, nor to state in what way they become so. He assumes the fact without argument. All Christians are thus in fact dead to sin. They do not live to sin; nor has sin dominion over them. The expression used here by the apostle is common in all languages. We familiarly speak of a man's being dead to sensual pleasures, to ambition, etc., to denote that they have lost their influence over him.
Live any longer therein - How shall we, who have become sensible of the evil of sin, and who have renounced it by solemn profession, continue to practice it? It is therefore abhorrent to the very nature of the Christian profession. It is remarkable that the apostle did not attempt to argue the question on metaphysical principles. He did not attempt to show by abstruse argument that this consequence did not follow; but he appeals at once to Christian feeling, and shows that the supposition is abhorrent to that. To convince the great mass of people, such an appeal is far better than labored metaphysical argumentation. All Christians can understand that; but few would comprehend an abstruse speculation. The best way to silence objections is, sometimes, to show that they violate the feelings of all Christians, and that therefore the objection must be wrong.
(Considerable difficulty exists in regard to the meaning of the expression "dead to sin? Certainly the most obvious interpretation is that given above in the Commentary, namely, that Christians are insensible to sin, as dead persons to the charms and pleasures of life. It has, however, been objected to this view, that it is inconsistent with fact, since Christians, so far from being insensible to sin, are represented in the next chapter as carrying on a perpetual struggle with it. The corrupt nature, though weakened, is not eradicated, and too frequently occasions such mournful falls, as leave little doubt concerning its existence and power. Mr. Scott seems to have felt this difficulty, for, having explained the phrase of "separation from iniquity, as a dead man ceases from the actions of life," he immediately adds, "not only ought this to be the believer's character, but in a measure it actually is so." It is not probable. however, that the apostle meant by the strong expression under discussion, that believers were not altogether "dead to sin," but only in a measure.
Perhaps we shall arrive at a more satisfactory meaning of the words by looking at the analogous expression in the context, used in reference to Christ himself. He also, in the 10th verse, is said to have "died unto sin," and the believer, in virtue of union with Christ, is regarded as" dead with him," Rom 6:8; and, in consequence of this death with Christ, is moreover freed, or rather justified, δεδίκαιωται dedikaiō tai from sin, Rom 6:7. Now it cannot be said of Christ that he died unto sin, in the sense of becoming dead to its charms. for it was never otherwise with him. The believer, therefore, cannot be dead with Christ in this way; nor on this ground, can he be justified from sin, since justification proceeds upon something very different from our insensibility to sinful pleasures. What then is the meaning of the language when applied to Christ? Sin is here supposed to be possessed of certain power. That power or strength the apostle tells us elsewhere is derived from the Law. "The strength of sin is the law," which demands satisfaction to its injured honor, and insists on the infliction of its penalty. Though then Jesus had no sin of his own, yet when he voluntarily stood in the room of sinners, sin, or its strength, namely, the Law, had power over him, until he died, and thus paid the penalty. His death cancelled every obligation. Henceforth, sin had no more power to exact anything at his hands.
Now Christians are one with Christ. When he died unto sin, they are regarded as having died unto it also, and are therefore, equally with their covenant head, justified from it. Sin, or its strength, the Law, has from the moment of the saint's union with Christ, no more power to condemn him, than human laws have to condemn one over again who had already died to answer the demands of justice. "The law has dominion over a man so long only as he liveth." On the whole, then, the expression "dead to sin," is to be regarded as entirely parallel with that other expression in the seventh chapter, "dead to the law," that is, completely delivered from its authority as a covenant of works, and more especially from its power to condemn.
This view exercises a decided influence an the believer's sanctification. "How shall we that are dead to sin, live any longer therein?" The two things are incompatible. If in virtue of union with Christ, we are dead with him, and freed from the penalty of sin, shall not the same union secure our deliverance from its dominion? "If we be dead with Christ, we believe that we shall also live with him."
The whole argument, from the 1st to the 11th verse, proceeds upon the fact of the saint's union with Christ.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:2: God: Rom. 3:1-4:25
How: Gen 39:9; Psa 119:104; Jo1 3:9
dead: Rom 6:5-11, Rom 5:11, Rom 7:4; Gal 2:19, Gal 6:14; Col 3:3; Pe1 2:24
live: Co2 5:14-17; Pe1 1:14, Pe1 4:1-3
Geneva 1599
6:2 God forbid. (2) How shall we, that are (b) dead to sin, live any longer therein?
(2) The benefits of justification and sanctification are always inseparable joined together, and both of them proceed from Christ by the grace of God: now sanctification is the abolishing of sin, that is, of our natural corruption, whose place is taken by the cleanness and pureness of a reformed nature.
(b) They are said by Paul to be dead to sin, who are made partakers of the power of Christ, so that the natural corruption is dead in them, that is, the power of it is removed, and it does not bring forth its bitter fruits: and on the other hand, they are said to live to sin, who are in the flesh, that is, whom the Spirit of God has not delivered from the slavery of the corruption of nature.
John Gill
6:2 God forbid,.... By which he expresses his abhorrence of such a practice, and that this was a consequence which did not follow from the premises, and was far enough from his thoughts, and which he had in the greatest detestation: and he further argues against it by asking,
how shall we that are dead to sin, live any longer therein? There is a death for sin, a death in sin, and a death to sin; the latter is here mentioned, and persons may be said to be "dead to sin", both as justified and sanctified: justified persons are dead to sin, inasmuch as that is not imputed to them to condemnation and death; they are discharged from it; it cannot hurt them, or exert its damning power over them; it is crucified, abolished, and made an end of by Christ: sanctified persons are dead to sin; sin is not made their business, it is not their course of life; it is no longer a pleasure to them, but is loathsome and abominable; it is looked upon, not as a friend, but an enemy; it does not reign, it has not the dominion over them; it is subdued in them, and its power weakened; and as to the members of the flesh, and deeds of the body, it is mortified: to live in sin, is to live after the dictates of corrupt nature; and persons may be said to live in it, when they give up themselves to it, are bent upon it; when sin is their life, they delight in it, make it their work and business, and the whole course of their life is sinful: now those who are dead to sin, cannot thus live in it, though sin may live in them; they may fall into sin, and lie in it some time, yet they cannot live in it: living in sin, is not only unbecoming the grace of God revealed in the Gospel, but is contrary to it; it is detestable to gracious minds, yea, it seems impossible they should live in it; which is suggested by this question, "how shall we?" &c. The thing is impracticable: for, for a gracious soul to live in sin, would be to die again, to become dead in sin, which cannot be; he that lives and believes in Christ shall never die, spiritually or eternally.
John Wesley
6:2 Dead to sin - Freed both from the guilt and from the power of it.
Robert Jamieson, A. R. Fausset and David Brown
6:2 God forbid--"That be far from us"; the instincts of the new creature revolting at the thought.
How shall we, that are dead, &c.--literally, and more forcibly, "We who died to sin (as presently to be explained), how shall we live any longer therein?"
6:36:3: Եթէ ո՞չ գիտէք, զի ո՛ր միանգամ մկրտեցաք ՚ի Քրիստոս Յիսուս, ՚ի մա՛հ անդր նորա մկրտեցաք։
3 Կամ չգիտէ՞ք, թէ մենք բոլորս, որ մկրտուեցինք Յիսուս Քրիստոսով, նրա մահո՛վ է, որ մկրտուեցինք:
3 Չէ՞ք գիտեր թէ մենք որ Յիսուս Քրիստոսով մկրտուեցանք, անոր մահուանը մկրտուեցանք։
Եթէ ո՞չ գիտէք զի որ միանգամ մկրտեցաք ի Քրիստոս Յիսուս` ի մահ անդր նորա մկրտեցաք:

6:3: Եթէ ո՞չ գիտէք, զի ո՛ր միանգամ մկրտեցաք ՚ի Քրիստոս Յիսուս, ՚ի մա՛հ անդր նորա մկրտեցաք։
3 Կամ չգիտէ՞ք, թէ մենք բոլորս, որ մկրտուեցինք Յիսուս Քրիստոսով, նրա մահո՛վ է, որ մկրտուեցինք:
3 Չէ՞ք գիտեր թէ մենք որ Յիսուս Քրիստոսով մկրտուեցանք, անոր մահուանը մկրտուեցանք։
zohrab-1805▾ eastern-1994▾ western am▾
6:33: Неужели не знаете, что все мы, крестившиеся во Христа Иисуса, в смерть Его крестились?
6:3  ἢ ἀγνοεῖτε ὅτι ὅσοι ἐβαπτίσθημεν εἰς χριστὸν ἰησοῦν εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν;
6:3. ἢ (Or) ἀγνοεῖτε (ye-un-consider-unto) ὅτι (to-which-a-one) ὅσοι ( which-a-which ) ἐβαπτίσθημεν (we-were-immersed-to) εἰς (into) Χριστὸν (to-Anointed) [Ἰησοῦν] "[to-an-Iesous]"εἰς (into) τὸν (to-the-one) θάνατον (to-a-death) αὐτοῦ (of-it) ἐβαπτίσθημεν; (we-were-immersed-to?"
6:3. an ignoratis quia quicumque baptizati sumus in Christo Iesu in morte ipsius baptizati sumusKnow you not that all we who are baptized in Christ Jesus are baptized in his death?
3. Or are ye ignorant that all we who were baptized into Christ Jesus were baptized into his death?
6:3. Do you not know that those of us who have been baptized in Christ Jesus have been baptized into his death?
6:3. Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?
Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death:

3: Неужели не знаете, что все мы, крестившиеся во Христа Иисуса, в смерть Его крестились?
6:3  ἢ ἀγνοεῖτε ὅτι ὅσοι ἐβαπτίσθημεν εἰς χριστὸν ἰησοῦν εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν;
6:3. an ignoratis quia quicumque baptizati sumus in Christo Iesu in morte ipsius baptizati sumus
Know you not that all we who are baptized in Christ Jesus are baptized in his death?
6:3. Do you not know that those of us who have been baptized in Christ Jesus have been baptized into his death?
6:3. Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Апостол, чтобы еще более убедить своих читателей в невозможности (принципиально) для них обратиться ко греху, напоминает им, что, крестившись в Иисуса Христа, они этим самым крестились в Его смерть. Что значит креститься во Христа (eiV Сriston)? Значит вступить в живое и теснейшее с Ним общение. Христианин, сходящий для крещения в реку или купель и погружающийся в ней (на это указывает здесь употребленный глагол baptiVw), этим самым кончает свою прежнюю жизнь, греховную, и погружается в новую область жизни, в самого Христа. Для него крещение стало тем, чем для Христа были крест и гроб (Злат.). Он также умирает, как и Христос, чувствует такую же боль, такие же страдания, как и Спаситель, умиравший - на кресте, хотя все это происходит в нравственной, а не в физической стороне его существа. Поэтому-то Апостол и говорит, что крещающий крестится в смерть Христову.
Adam Clarke: Commentary on the Bible - 1831
6:3: Know ye not, etc. - Every man who believes the Christian religion, and receives baptism as the proof that he believes it, and has taken up the profession of it, is bound thereby to a life of righteousness. To be baptized into Christ, is to receive the doctrine of Christ crucified, and to receive baptism as a proof of the genuineness of that faith, and the obligation to live according to its precepts.
Baptized into his death? - That, as Jesus Christ in his crucifixion died completely, so that no spark of the natural or animal life remained in his body, so those who profess his religion should be so completely separated and saved from sin, that they have no more connection with it, nor any more influence from it, than a dead man has with or from his departed spirit.
Albert Barnes: Notes on the Bible - 1834
6:3: Know ye not - This is a further appeal to the Christian profession, and the principles involved in it, in answer to the objection. The simple argument in this verse and the two following is, that by our very profession made in baptism, we have renounced sin, and have pledged ourselves to live to God.
So many of us ... - All who were baptized; that is, all professed Christians. As this renunciation of sin had been thus made by all who professed religion, so the objection could not have reference to Christianity in any manner.
Were baptized - The act of baptism denotes dedication to the service of him in whose name we are baptized. One of its designs is to dedicate or consecrate us to the service of Christ: Thus Co1 10:2, the Israelites are said to have been "baptized unto Moses in the cloud and in the sea;" that is, they became consecrated, or dedicated, or bound to him as their leader and lawgiver. In the place before us, the argument of the apostle is evidently drawn from the supposition that we have been solemnly consecrated by baptism to the service of Christ; and that to sin is therefore a violation of the very nature of our Christian profession.
Into - εἰς eis. This is the word which is used in Mat 28:19, "Teach all nations, baptizing them into εἰς eis the name of the Father," etc. It means, being baptized unto his service; receiving him as the Saviour and guide, devoting all unto him and his cause.
Were baptized unto his death - We were baptized with special reference to his death. Our baptism had a strong resemblance to his death. By that he became insensible to the things of the world; by baptism we in like manner become dead to sin. Further, we are baptized with particular reference to the design of his death, the great leading feature and purpose of his work. That was, to expiate sin; to free people from its power; to make them pure. We have professed our devotion to the same cause; and have solemnly consecrated ourselves to the same design - to put a period to the dominion of iniquity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:3: Know: Rom 6:16, Rom 7:1; Co1 3:16, Co1 5:6, Co1 6:2, Co1 6:3, Co1 6:9, Co1 6:15, Co1 6:16, Co1 6:19, Co1 9:13, Co1 9:24; Co2 13:5; Jam 4:4
as were: or, as are, Mat 28:19; Co1 12:13; Gal 3:27; Pe1 3:21
were: Rom 6:4, Rom 6:5, Rom 6:8; Co1 15:29; Gal 2:20, Gal 2:21
Geneva 1599
6:3 (3) Know ye not, that so many of us as were baptized into (c) Jesus Christ were baptized into his death?
(3) There are three parts of this sanctification: that is, the death of the old man or sin, his burial, and the resurrection of the new man, descending into us from the virtue of the death, burial, and resurrection of Christ, of which benefit our baptism is a sign and pledge.
(c) To the end that growing up as one with him, we should receive his strength to extinguish sin in us, and to make us new men.
John Gill
6:3 Know ye not that so many of us as, You must know this, you cannot be ignorant of it, that whoever
were baptized into Jesus Christ, were baptized into his death: and therefore must be dead to sin, and consequently ought not to live, nor can they live in sin. This does not suppose, that some of this church were baptized persons, and others not; but that some might be baptized in water who were not baptized into Christ: there is a difference between being baptized in water in the name of Christ, and being baptized into Christ, which believers in their baptism are; by which is meant, not a being brought by it into union with Christ, which is either secretly from eternity, or openly at conversion, and both before the baptism of true believers; nor a being brought by it into the mystical body of Christ the church, for this also is before it; but rather it designs a being baptized, or a being brought by baptism into more communion with Christ, into a participation of his grace and benefits; or into the doctrine of Christ, and a more distinct knowledge of it: the power of which they feel upon their hearts, and so have really believed in Christ, heartily love him, and make a sincere profession of him; though rather the true meaning of the phrase "baptized into Christ", I take to be, is to be baptized purely for the sake of Christ, in imitation of him, who has set us an example, and because baptism is an ordinance of his; it is to submit to it with a view to his glory, to testify our affection for him, and subjection to him, without laying any stress or dependence on it for salvation; such who are thus baptized, are "baptized into his death"; they not only resemble Christ in his sufferings and death, by being immersed in water, but they declare their faith in the death of Christ, and also share in the benefits of his death; such as peace, pardon, righteousness, and atonement: now this proves, that such persons are dead to sin, who are so baptized; for by the death of Christ, into which they are baptized, they are justified from sin; by the death of Christ, their old man is crucified, and the body of sin destroyed; besides, believers in baptism profess themselves to be dead to sin and the world, and their baptism is an obligation upon them to live unto righteousness.
John Wesley
6:3 As many as have been baptized into Jesus Christ have been baptized into his death - In baptism we, through faith, are ingrafted into Christ; and we draw new spiritual life from this new root, through his Spirit, who fashions us like unto him, and particularly with regard to his death and resurrection.
Robert Jamieson, A. R. Fausset and David Brown
6:3 Know ye not, that so many of us as were baptized into Jesus Christ--compare 1Cor 10:2.
were baptized into his death?--sealed with the seal of heaven, and as it were formally entered and articled, to all the benefits and all the obligations of Christian discipleship in general, and of His death in particular. And since He was "made sin" and "a curse for us" (2Cor 5:21; Gal 5:13), "bearing our sins in His own body on the tree," and "rising again for our justification" (Rom 4:25; 1Pet 2:24), our whole sinful case and condition, thus taken up into His Person, has been brought to an end in His death. Whoso, then, has been baptized into Christ's death has formally surrendered the whole state and life of sin, as in Christ a dead thing. He has sealed himself to be not only "the righteousness of God in Him," but "a new creature"; and as he cannot be in Christ to the one effect and not to the other, for they are one thing, he has bidden farewell, by baptism into Christ's death, to his entire connection with sin. "How," then, "can he live any longer therein?" The two things are as contradictory in the fact as they are in the terms.
6:46:4: Թաղեցա՛ք ընդ նմին մկրտութեամբն ՚ի մահ. զի որպէս յարեա՛ւ Քրիստոս ՚ի մեռելոց փառօքն Հօր. նո՛յնպէս եւ մեք ՚ի նորոգո՛ւմն կենաց շրջեսցուք[3386]։ [3386] Ոմանք. Փառօք Հօր։
4 Մկրտութեամբ թաղուեցինք նրա հետ մահուան մէջ, որպէսզի, ինչպէս որ Քրիստոս մեռելներից յարութիւն առաւ Հօր փառքով, նոյնպէս եւ մենք քայլենք նոր կեանքով.
4 Անոր հետ թաղուեցանք մկրտութիւնով մահուան համար. որպէս զի ինչպէս Քրիստոս Հօրը փառքովը յարութիւն առաւ մեռելներէն, այնպէս ալ մենք կեանքի նորոգութեան մէջ պտըտինք։
Թաղեցաք ընդ նմին մկրտութեամբն ի մահ, զի որպէս յարեաւ Քրիստոս ի մեռելոց փառօքն Հօր, նոյնպէս եւ մեք ի նորոգումն կենաց շրջեսցուք:

6:4: Թաղեցա՛ք ընդ նմին մկրտութեամբն ՚ի մահ. զի որպէս յարեա՛ւ Քրիստոս ՚ի մեռելոց փառօքն Հօր. նո՛յնպէս եւ մեք ՚ի նորոգո՛ւմն կենաց շրջեսցուք[3386]։
[3386] Ոմանք. Փառօք Հօր։
4 Մկրտութեամբ թաղուեցինք նրա հետ մահուան մէջ, որպէսզի, ինչպէս որ Քրիստոս մեռելներից յարութիւն առաւ Հօր փառքով, նոյնպէս եւ մենք քայլենք նոր կեանքով.
4 Անոր հետ թաղուեցանք մկրտութիւնով մահուան համար. որպէս զի ինչպէս Քրիստոս Հօրը փառքովը յարութիւն առաւ մեռելներէն, այնպէս ալ մենք կեանքի նորոգութեան մէջ պտըտինք։
zohrab-1805▾ eastern-1994▾ western am▾
6:44: Итак мы погреблись с Ним крещением в смерть, дабы, как Христос воскрес из мертвых славою Отца, так и нам ходить в обновленной жизни.
6:4  συνετάφημεν οὗν αὐτῶ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον, ἵνα ὥσπερ ἠγέρθη χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ πατρός, οὕτως καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν.
6:4. συνετάφημεν (We-had-been-interred-together) οὖν (accordingly) αὐτῷ (unto-it) διὰ (through) τοῦ (of-the-one) βαπτίσματος (of-an-immersing-to) εἰς (into) τὸν (to-the-one) θάνατον, (to-a-death,"ἵνα (so) ὥσπερ (as-very) ἠγέρθη (it-was-roused) Χριστὸς (Anointed) ἐκ (out) νεκρῶν ( of-en-deaded ) διὰ (through) τῆς (of-the-one) δόξης (of-a-recognition) τοῦ (of-the-one) πατρός, (of-a-Father,"οὕτως (unto-the-one-this) καὶ (and) ἡμεῖς (we) ἐν (in) καινότητι (unto-a-freshness) ζωῆς (of-a-lifing) περιπατήσωμεν. (we-might-have-treaded-about-unto)
6:4. consepulti enim sumus cum illo per baptismum in mortem ut quomodo surrexit Christus a mortuis per gloriam Patris ita et nos in novitate vitae ambulemusFor we are buried together with him by baptism into death: that, as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life.
4. We were buried therefore with him through baptism into death: that like as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life.
6:4. For through baptism we have been buried with him into death, so that, in the manner that Christ rose from the dead, by the glory of the Father, so may we also walk in the newness of life.
6:4. 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.
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:

4: Итак мы погреблись с Ним крещением в смерть, дабы, как Христос воскрес из мертвых славою Отца, так и нам ходить в обновленной жизни.
6:4  συνετάφημεν οὗν αὐτῶ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον, ἵνα ὥσπερ ἠγέρθη χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ πατρός, οὕτως καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν.
6:4. consepulti enim sumus cum illo per baptismum in mortem ut quomodo surrexit Christus a mortuis per gloriam Patris ita et nos in novitate vitae ambulemus
For we are buried together with him by baptism into death: that, as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life.
6:4. For through baptism we have been buried with him into death, so that, in the manner that Christ rose from the dead, by the glory of the Father, so may we also walk in the newness of life.
6:4. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Чтобы доказать, что смерть греху действительно изображается в крещении, Апостол теперь называет это крещение погребением. Раз погребение совершилось - смерть, очевидно, уже признана действительной: иначе людей не погребают. Но Апостол не ограничивается указанием на нашу смерть греху. Он говорит, что мы умерли не для того, чтобы остаться мертвыми, а для того, чтобы жить новою жизнью, подобно тому, как Христос восстал из мертвых. Этим заявлением Апостол еще более закрепляет в нас уверенность в том, что мы с грехом уже, так сказать, покончили. - Воскрес... славою Отца. По общему голосу новозаветных писателей, Всемогуществом (слава) Божиим совершено было воскресение Христа (Рим 4:24; 8:11; Деян 2:24, 31: и сл. ср. 1Кор.6:14; 2Кор. 13:4; Еф 1:19) [По Ап. Феофану, это указывает на то, что Христос воскрес "в светлости и славе Божества".]. - Так и нам ходить. Апостол хочет указать на невозможность (теоретическую) для верующих снова вернуться к прежней жизни. Поэтому он говорит не о воскресении их (духовном) со Христом, а начатии ими новой жизни. Это последнее - яснее, чем факт их духовного воскресения, - свидетельствует о том, что возврат их к прежнему образу жизни невозможен (принципиально).
Adam Clarke: Commentary on the Bible - 1831
6:4: We are buried with him by baptism into death - It is probable that the apostle here alludes to the mode of administering baptism by immersion, the whole body being put under the water, which seemed to say, the man is drowned, is dead; and, when he came up out of the water, he seemed to have a resurrection to life; the man is risen again; he is alive! He was, therefore, supposed to throw off his old Gentile state as he threw off his clothes, and to assume a new character, as the baptized generally put on new or fresh garments. I say it is probable that the apostle alludes to this mode of immersion; but it is not absolutely certain that he does so, as some do imagine; for, in the next verse, our being incorporated into Christ by baptism is also denoted by our being planted, or rather, grafted together in the likeness of his death; and Noah's ark floating upon the water, and sprinkled by the rain from heaven, is a figure corresponding to baptism, Pe1 3:20, Pe1 3:21; but neither of these gives us the same idea of the outward form as burying. We must be careful, therefore, not to lay too much stress on such circumstances. Drowning among the ancients was considered the most noble kind of death; some think that the apostle may allude to this. The grand point is, that this baptism represents our death to sin, and our obligation to walk in newness of life: without which, of what use can it or any other rite be?
Raised up from the dead by the glory of the Father - From this we learn, that as it required the glory of the Father, that is, his glorious energy, to raise up from the grave the dead body of Christ, so it requires the same glorious energy to quicken the dead soul of a sinner, and enable him to walk in newness of life.
Albert Barnes: Notes on the Bible - 1834
6:4: Therefore we are buried ... - It is altogether probable that the apostle in this place had allusion to the custom of baptizing by immersion. This cannot, indeed, be proved, so as to be liable to no objection; but I presume that this is the idea which would strike the great mass of unprejudiced readers. But while this is admitted, it is also certain that his main scope and intention was not to describe the mode of baptism; nor to affirm that that mode was to be universal. The design was very different. It was to show that by the solemn profession made at our baptism, we had become dead to sin, as Christ was dead to the living world around him when he was buried; and that as he was raised up to life, so we should also rise to a new life. A similar expression occurs in Col 2:12, "Buried with him in baptism," etc. See the Editors' Notes at Mat 3:6, Mat 3:16.
Into death - εἰς eis. Unto death; that is, with a solemn purpose to be dead to sin and to the world. Grotius and Doddridge, however, understand this as referring to the death of Christ - in order to represent the death of Christ - or to bring us into a kind of fellowship with his death.
That like as - In a similar manner. Christ rose from death in the sepulchre; and so we are bound by our vows at baptism to rise to a holy life.
By the glory of the Father - Perhaps this means, amidst the glory, the majesty and wonders evinced by the Father when he raised him up; Mat 28:2-3. Or possibly the word "glory" is used here to denote simply his power, as the resurrection was a signal and glorious display of his omnipotence.
Even so - As he rose to new life, so should we. As he rose from death, so we, being made dead to sin and the world by that religion whose profession is expressed by baptism, should rise to a new life, a life of holiness.
Should walk - Should live, or conduct. The word "walk" is often used to express the course of a man's life, or the tenor of his conduct; Rom 4:12; Rom 8:1 notes; Co1 5:7; Co1 10:3 notes; Eph 2:10; Eph 4:1 notes, etc.
In newness of life - This is a Hebraism to denote new life. We should rise with Christ to a new life; and having been made dead to sin, as he was dead in the grave, so should we rise to a holy life, as he rose from the grave. The argument in this verse is, therefore, drawn from the nature of the Christian profession. By our very baptism, by our very profession, we have become dead to sin, as Christ became dead; and being devoted to him by that baptism, we are bound to rise, as he did, to a new life.
While it is admitted that the allusion here was probably to the custom of immersion in baptism, yet the passage cannot be adduced as an argument that that is the only mode, or that it is binding on all Christians in all places and ages, for the following reasons:
(1) The scope or design of the apostle is not to discuss the mode of baptism, Or to state any doctrine on the subject. It is an incidental allusion in the course of an argument, without stating or implying that this was the universal mode even then, still less that it was the only possible mode. His main design was to state the obligation of Christians to be holy, from the nature of their profession at baptism - an obligation just as impressive, and as forcible, from the application of water in any other mode as by immersion. It arises from the fact of baptism, not from the mode. It is just as true that they who are baptized by affusion, or by sprinkling, are baptised into his death; become professedly dead to sin and the world, and under obligations to live to God, as those who are immersed. It results from the nature of the ordinance, not from the mode.
(2) if this was the mode commonly, it does not follow that it was the only mode, nor that it was to be universally observed; There is no command that this should be the only mode. And the simple fact that it was usually practiced in a warm climate, where ablutions were common, does not prove that it is to be observed amidst polar snows and ice, and in infancy, and age, and feebleness, and sickness; see the note at Act 8:38-39.
(3) if this is to be pressed literally as a matter of obligation, why should not also the following expression, "If we have been planted together," etc., be pressed literally, and it be demanded that Christians should somehow be "planted" as well as "buried?" Such an interpretation only shows the absurdity of insisting on a literal interpretation of the Scriptures in cases of simple allusion, or where the main scope is illustration by figurative language.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:4: we are: Rom 6:3; Col 2:12, Col 2:13, Col 3:1-3; Pe1 3:21
that: Rom 6:9, Rom 8:11; Co1 6:14; Co2 13:4; Eph 1:19, Eph 1:20, Eph 2:5, Eph 2:6
by the: Mat 28:2, Mat 28:3; Joh 2:11, Joh 2:19, Joh 2:20, Joh 11:40; Col 1:11
even: Rom 6:19, Rom 7:6, Rom 12:1, Rom 12:2, Rom 13:13, Rom 13:14; Co2 5:17; Gal 6:15, Gal 6:16; Eph 4:17, Eph 4:22-24, Eph 5:8; Phi 3:17, Phi 3:18; Col 1:9-12, Col 2:11, Col 2:12, Col 3:10, Col 4:1; Pe1 4:1, Pe1 4:2; Pe2 1:4-9; Jo1 2:6
Geneva 1599
6:4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead (d) by the glory of the Father, even so (e) we also should walk in newness of life.
(d) So that Christ himself, being released of his infirmity and weakness, might live in glory with God forever.
(e) And we who are his members rise for this purpose, that being made partakers of the very same power, we should begin to lead a new life, as though we were already in heaven.
John Gill
6:4 Therefore we are buried with him by baptism into death,.... The nature and end of baptism are here expressed; the nature of it, it is a "burial"; and when the apostle so calls it, he manifestly refers to the ancient and only way of administering this ordinance, by immersion; when a person is covered, and as it were buried in water, as a corpse is when laid the earth, and covered with it: and it is a burial with Christ; it is a representation of the burial of Christ, and of our burial with him as our head and representative, and that "into death"; meaning either the death of Christ as before, that is, so as to partake of the benefits of his death; or the death of sin, of which baptism is also a token; for believers, whilst under water, are as persons buried, and so dead; which signifies not only their being dead with Christ, and their communion with him in his death, but also their being dead to sin by the grace of Christ, and therefore ought not to live in it: for the apostle is still pursuing his argument, and is showing, from the nature, use, and end of baptism, that believers are dead to sin, and therefore cannot, and ought not, to live in it; as more fully appears from the end of baptism next mentioned;
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 the end of baptism is not only to represent the death and burial, but also the resurrection of Christ from the dead, which is here said to be "by the glory of the Father", some read the words, "unto the glory of the Father"; meaning either, that the Father might be glorified hereby; or that Christ, being raised from the dead, might enjoy glory with the Father, as he does in human nature; but rather the phrase expresses the means by which, and not the end to which, Christ was raised from the dead: and by the "glory of the Father" is meant, the glorious power of the Father, which was eminently displayed in raising Christ from the dead; and as baptism is designed to represent the resurrection of Christ, which is done by raising the person out of the water, so likewise to represent our resurrection from the death of sin, to a life of grace: whence it must be greatly incumbent on baptized believers, who are raised from the graves of sin by the power of Christ, to "walk in newness of life"; for since they are become new creatures, and have new hearts and new spirits given them, new principles of light, life, grace, and holiness implanted in them, and have entered into a new profession of religion, of which baptism is the badge and symbol, they ought to live a new life and conversation.
John Wesley
6:4 We are buried with him - Alluding to the ancient manner of baptizing by immersion. That as Christ was raised from the dead by the glory - Glorious power. Of the Father, so we also, by the same power, should rise again; and as he lives a new life in heaven, so we should walk in newness of life. This, says the apostle, our very baptism represents to us.
Robert Jamieson, A. R. Fausset and David Brown
6:4 Therefore we are--rather, "were" (it being a past act, completed at once).
buried with him, by baptism into death--(The comma we have placed after "him" will show what the sense is. It is not, "By baptism we are buried with Him into death," which makes no sense at all; but, "By baptism with Him into death we are buried with Him"; in other words, "By the same baptism which publicly enters us into His death, we are made partakers of His burial also"). To leave a dead body unburied is represented, alike in heathen authors as in Scripture, as the greatest indignity (Rev_ 11:8-9). It was fitting, therefore, that Christ, after "dying for our sins according to the Scriptures," should "descend into the lower parts of the earth" (Eph 4:9). As this was the last and lowest step of His humiliation, so it was the honorable dissolution of His last link of connection with that life which He laid down for us; and we, in being "buried with Him by our baptism into His death," have by this public act severed our last link of connection with that whole sinful condition and life which Christ brought to an end in His death.
that like as Christ was raised from the dead by the glory of the Father--that is, by such a forth-putting of the Father's power as was the effulgence of His whole glory.
even so we also--as risen to a new life with Him.
should walk in newness of life--But what is that "newness?" Surely if our old life, now dead and buried with Christ, was wholly sinful, the new, to which we rise with the risen Saviour, must be altogether a holy life; so that every time we go back to "those things whereof we are now ashamed" (Rom 6:21), we belie our resurrection with Christ to newness of life, and "forget that we have been purged from our old sins" (2Pet 1:9). (Whether the mode of baptism by immersion be alluded to in this verse, as a kind of symbolical burial and resurrection, does not seem to us of much consequence. Many interpreters think it is, and it may be so. But as it is not clear that baptism in apostolic times was exclusively by immersion [see on Acts 2:41], so sprinkling and washing are indifferently used in the New Testament to express the cleansing efficacy of the blood of Jesus. And just as the woman with the issue of blood got virtue out of Christ by simply touching Him, so the essence of baptism seems to lie in the simple contact of the element with the body, symbolizing living contact with Christ crucified; the mode and extent of suffusion being indifferent and variable with climate and circumstances).
6:56:5: Զի եթէ տնկակի՛ց եղեաք նմանութեան մահո՛ւ նորա. այլ եւ յարութեա՛ն նորա լինիցիմք[3387]։ [3387] Ոմանք. Տնկակիցք եղաք նմանութեամբ մահու։
5 որովհետեւ, եթէ նրա մահուան նմանութեամբ տնկակից եղանք նրան, պիտի լինենք նաեւ նրա յարութեան նմանութեամբ:
5 Վասն զի եթէ մենք տնկակից եղանք անոր մահուանը նմանութիւնովը, նաեւ անոր յարութեանը նմանութիւնով ալ կցորդ պիտի ըլլանք։
Զի եթէ տնկակից եղեաք նմանութեան մահու նորա, այլ եւ յարութեան նորա լինիցիմք:

6:5: Զի եթէ տնկակի՛ց եղեաք նմանութեան մահո՛ւ նորա. այլ եւ յարութեա՛ն նորա լինիցիմք[3387]։
[3387] Ոմանք. Տնկակիցք եղաք նմանութեամբ մահու։
5 որովհետեւ, եթէ նրա մահուան նմանութեամբ տնկակից եղանք նրան, պիտի լինենք նաեւ նրա յարութեան նմանութեամբ:
5 Վասն զի եթէ մենք տնկակից եղանք անոր մահուանը նմանութիւնովը, նաեւ անոր յարութեանը նմանութիւնով ալ կցորդ պիտի ըլլանք։
zohrab-1805▾ eastern-1994▾ western am▾
6:55: Ибо если мы соединены с Ним подобием смерти Его, то должны быть [соединены] и [подобием] воскресения,
6:5  εἰ γὰρ σύμφυτοι γεγόναμεν τῶ ὁμοιώματι τοῦ θανάτου αὐτοῦ, ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα·
6:5. εἰ (If) γὰρ (therefore) σύμφυτοι ( planted-together ) γεγόναμεν (we-hath-had-come-to-become) τῷ (unto-the-one) ὁμοιώματι (unto-an-along-belonging-to) τοῦ (of-the-one) θανάτου (of-a-death) αὐτοῦ, (of-it,"ἀλλὰ (other) καὶ (and) τῆς (of-the-one) ἀναστάσεως (of-a-standing-up) ἐσόμεθα : ( we-shall-be )
6:5. si enim conplantati facti sumus similitudini mortis eius simul et resurrectionis erimusFor if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.
5. For if we have become united with by the likeness of his death, we shall be also of his resurrection;
6:5. For if we have been planted together, in the likeness of his death, so shall we also be, in the likeness of his resurrection.
6:5. For if we have been planted together in the likeness of his death, we shall be also [in the likeness] of [his] resurrection:
For if we have been planted together in the likeness of his death, we shall be also [in the likeness] of [his] resurrection:

5: Ибо если мы соединены с Ним подобием смерти Его, то должны быть [соединены] и [подобием] воскресения,
6:5  εἰ γὰρ σύμφυτοι γεγόναμεν τῶ ὁμοιώματι τοῦ θανάτου αὐτοῦ, ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα·
6:5. si enim conplantati facti sumus similitudini mortis eius simul et resurrectionis erimus
For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.
6:5. For if we have been planted together, in the likeness of his death, so shall we also be, in the likeness of his resurrection.
6:5. For if we have been planted together in the likeness of his death, we shall be also [in the likeness] of [his] resurrection:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Здесь Апостол повторяет мысль 4-го стиха, чтобы утвердить читателей в убеждении, что крещение изображает собою не только смерть, но и воскресение. - Мы соединены - точнее: мы срослись с Ним (sumfutoi от глаг. sumfuw = вместе росту ср. Лк 13:7). - Подобием смерти Его - т. е. крещением - погружением, которое означает собою смерть Христову; оно есть подобие смерти Христовой; принимая крещение через погружение, человек уподобляется умирающему, сходящему во гроб Христу. - То должны быть (esomeiIa). Хотя в греч. тексте здесь поставлено будущее время, тем не менее Апостол не считает воскресение наше делом будущего, а фактом, уже совершившимся в момент совершения над нами крещения (здесь употреблено будущее так назыв. логическое или будущее следствия). - Соединены и подобием воскресения. Здесь Апостол имеет в виду опять крещение, но уже в том его моменте, когда крещающийся выныривает, поднимает голову из воды. Этот момент поднятии есть подобие, символ воскресения нашего вместе со Христом.
Adam Clarke: Commentary on the Bible - 1831
6:5: For if we have been planted together - Συμφυτοι γεγοναμεν. Dr. Taylor observes, that our translation does not completely express the apostle's meaning. Τα συμφυτα are such plants as grow, the one upon and in the other, deriving sap and nourishment from it, as the mistletoe upon the oak, or the scion upon the stock in which it is grafted. He would therefore translate the words: For if we have been growers together with Christ in the likeness of his death, (or in that which is like his death), we shall be also growers together with him in the likeness of his resurrection; or in that which is like his resurrection. He reckons it a beautiful metaphor, taken from grafting, or making the scion grow together with a new stock.
But if we take the word planted in its usual sense, we shall find it to be a metaphor as beautiful and as expressive as the former. When the seed or plant is inserted in the ground, it derives from that ground all its nourishment, and all those juices by which it becomes developed; by which it increases in size, grows firm, strong, and vigorous; and puts forth its leaves, blossoms, and fruit. The death of Jesus Christ is represented as the cause whence his fruitfulness, as the author of eternal salvation to mankind is derived; and genuine believers in him are represented as being planted in his death, and growing out of it; deriving their growth, vigor, firmness, beauty, and fruitfulness from it. In a word, it is by his death that Jesus Christ redeems a lost world; and it is from that vicarious death that believers derive that pardon and holiness which makes them so happy in themselves, and so useful to others. This sacrificial death is the soil in which they are planted; and from which they derive their life, fruitfulness, and their final glory.
Albert Barnes: Notes on the Bible - 1834
6:5: For if we have been planted together - The word used here σύμφυτος sumphutos, does not occur elsewhere in the New Testament. It properly means sown or planted at the same time; what sprouts or springs up together; and is applied to plants and trees that are planted at the same time, and that sprout and grow together. Thus, the name would be given to a field of grain that was sown at the same time, and where the grain sprung up and grew simultaneously. Hence, it means intimately connected, or joined together. And here it denotes that Christians and the Saviour have been united intimately in regard to death; as he died and was laid in the grave, so have they by profession died to sin. And it is therefore natural to expect, that, like grain sown at the same time, they should grow up in a similar manner, and resemble each other.
We shall be also - We shall be also fellow-plants; that is, we shall resemble him in regard to the resurrection. As he rose from the grave, so shall we rise from sin. As he lived a new life, being raised up, so shall we live a new life. The propriety of this figure is drawn from the doctrine often referred to in the New Testament, of a union between Christ and his people. See this explained in the notes at Joh 15:1-10. The sentiment here inferred is but an illustration of what was said by the Saviour Joh 14:19, "Because I live, ye shall live also." There is perhaps not to be found a more beautiful illustration than that employed here by the apostle of seed sown together in the earth, sprouting together, growing together, and ripening together for the harvest. Thus, the Saviour and his people are united together in his death, start up to life together in his resurrection, and are preparing together for the same harvest of glory in the heavens.
In the likeness of his resurrection - This does not mean that we shall resemble him when we are raised up at the last day - which may be, however, true - but that our rising from sin will resemble his resurrection from the grave. As he rose from the tomb and lived, so shall we rise from sin and live a new life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:5: For: Rom 6:8-12; Eph 2:5, Eph 2:6; Phi 3:10, Phi 3:11
planted: Psa 92:13; Isa 5:2; Jer 2:21; Mat 15:13; Joh 12:24, Joh 15:1-8
Geneva 1599
6:5 (4) For if we have been planted together in the (f) likeness of his death, we shall (g) be also [in the likeness] of [his] resurrection:
(4) The death of sin and the life of righteousness, or our ingrafting into Christ, and growing up into one with him, cannot be separated by any means, neither in death nor life: by which it follows that no man is sanctified who lives still to sin, and therefore is no man made partaker of Christ by faith, who does not repent and turn from his wickedness: for as he said before, the law is not overturned but established by faith.
(f) And by means of the strength which comes from him to us, so we die to sin, as he is dead.
(g) For every day we become more perfect: for we will never be perfectly sanctified, as long as we live here.
John Gill
6:5 For if we have been planted together,.... This is not to be understood of an implantation of Jews and Gentiles together in One body; nor of an implantation of believers together in a church state; but of an implantation of Christ and his people together; which is openly done at conversion, in consequence of a secret union with him before; when they are transplanted from a state of nature, and are ingrafted into Christ; have the graces of the Spirit of God implanted in them, and grow up under the dews of grace, and shinings of the sun of righteousness upon them, and bring forth much fruit; now as these persons, by virtue of their secret union with Christ from eternity, as their head and representative, with whom they were crucified, in whom they died representatively, share in his death, enjoy the benefits of it, and feel its efficacy, and through it become dead to the law, sin, and the world, which is meant by
the likeness of his death; so these same persons shall be also planted
in the likeness of his resurrection; that is, they shall share in the benefits, and feel and enjoy the effects of it; not only their bodies will be raised at the last day, as their souls are now regenerated by virtue of it, and in resemblance to it; but their are, and shall be so influenced by his Spirit and grace, which has raised them from death to life, that they shall walk in newness of life; of which baptism is a lively representation, and to which it is a constant obligation.
John Wesley
6:5 For - Surely these two must go together; so that if we are indeed made conformable to his death, we shall also know the power of his resurrection.
Robert Jamieson, A. R. Fausset and David Brown
6:5 For if we have been planted together--literally, "have become formed together." (The word is used here only).
in the likeness of his death, we shall be also in the likeness of his resurrection--that is, "Since Christ's death and resurrection are inseparable in their efficacy, union with Him in the one carries with it participation in the other, for privilege and for duty alike." The future tense is used of participation in His resurrection, because this is but partially realized in the present state. (See on Rom 5:19).
6:66:6: Զայս գիտասջի՛ք զի հին մարդն մեր խաչակի՛ց եղեւ նորա, զի խափանեսցի մարմին մեղացն, մի՛ եւս ծառայել մեզ մեղացն[3388]։ [3388] Ոմանք. Խաչակից եղեւ նմա։
6 Այս իմացէ՛ք, որ մեր միջի հին մարդը խաչուեց նրա հետ, որպէսզի քայքայուի մեղքի մարմինը, եւ այլեւս մենք չծառայենք մեղքին.
6 Այս գիտնանք թէ մեր հին մարդը անոր հետ խաչուեցաւ, որ մեղաւոր մարմինը փճանայ, որպէս զի ասկէ յետոյ մեղքի չծառայենք։
Զայս գիտասջիք զի հին մարդն մեր խաչակից եղեւ նորա, զի խափանեսցի մարմին մեղացն, մի՛ եւս ծառայել մեզ մեղացն:

6:6: Զայս գիտասջի՛ք զի հին մարդն մեր խաչակի՛ց եղեւ նորա, զի խափանեսցի մարմին մեղացն, մի՛ եւս ծառայել մեզ մեղացն[3388]։
[3388] Ոմանք. Խաչակից եղեւ նմա։
6 Այս իմացէ՛ք, որ մեր միջի հին մարդը խաչուեց նրա հետ, որպէսզի քայքայուի մեղքի մարմինը, եւ այլեւս մենք չծառայենք մեղքին.
6 Այս գիտնանք թէ մեր հին մարդը անոր հետ խաչուեցաւ, որ մեղաւոր մարմինը փճանայ, որպէս զի ասկէ յետոյ մեղքի չծառայենք։
zohrab-1805▾ eastern-1994▾ western am▾
6:66: зная то, что ветхий наш человек распят с Ним, чтобы упразднено было тело греховное, дабы нам не быть уже рабами греху;
6:6  τοῦτο γινώσκοντες, ὅτι ὁ παλαιὸς ἡμῶν ἄνθρωπος συνεσταυρώθη, ἵνα καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας, τοῦ μηκέτι δουλεύειν ἡμᾶς τῇ ἁμαρτίᾳ·
6:6. τοῦτο (to-the-one-this) γινώσκοντες ( acquainting ) ὅτι (to-which-a-one) ὁ (the-one) παλαιὸς (past-belonged) ἡμῶν (of-us) ἄνθρωπος (a-mankind) συνεσταυρώθη, (it-was-en-staked-together,"ἵνα (so) καταργηθῇ (it-might-have-been-un-worked-down-unto) τὸ (the-one) σῶμα (a-body) τῆς (of-the-one) ἁμαρτίας, (of-an-un-adjusting-along-unto,"τοῦ (of-the-one) μηκέτι (lest-if-to-a-one) δουλεύειν (to-bondee-of) ἡμᾶς (to-us) τῇ (unto-the-one) ἁμαρτίᾳ, (unto-an-un-adjusting-along-unto,"
6:6. hoc scientes quia vetus homo noster simul crucifixus est ut destruatur corpus peccati ut ultra non serviamus peccatoKnowing this, that our old man is crucified with him, that the body of sin may be destroyed, to the end that we may serve sin no longer.
6. knowing this, that our old man was crucified with , that the body of sin might be done away, that so we should no longer be in bondage to sin;
6:6. For we know this: that our former selves have been crucified together with him, so that the body which is of sin may be destroyed, and moreover, so that we may no longer serve sin.
6:6. 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.
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:

6: зная то, что ветхий наш человек распят с Ним, чтобы упразднено было тело греховное, дабы нам не быть уже рабами греху;
6:6  τοῦτο γινώσκοντες, ὅτι ὁ παλαιὸς ἡμῶν ἄνθρωπος συνεσταυρώθη, ἵνα καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας, τοῦ μηκέτι δουλεύειν ἡμᾶς τῇ ἁμαρτίᾳ·
6:6. hoc scientes quia vetus homo noster simul crucifixus est ut destruatur corpus peccati ut ultra non serviamus peccato
Knowing this, that our old man is crucified with him, that the body of sin may be destroyed, to the end that we may serve sin no longer.
6:6. For we know this: that our former selves have been crucified together with him, so that the body which is of sin may be destroyed, and moreover, so that we may no longer serve sin.
6:6. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7: Зная то. Апостол здесь ссылается на то, что они сами понимают смысл обрядов при таинстве крещения. Что они знают об этом - Апостол говорит сейчас же. Что значит наша смерть со Христом? Что должно при этом умереть? Не мы сами, равно и не грех в нас, а наш ветхий человек, состоящий из соединения ума (nouV) и плоти (sarx). т. е. самая личность человека, в которой, однако, как видно из посл. к Гал (5:24), руководящим началом является плоть. Этот ветхий человек умирает посредством распятия. Выражение это представляет собою конкретный и усиленный способ обозначения умерщвления или прекращения жизни (1Кор.2:8; Гал 3:1; Евр 6:6) или противобожественного направления не возрожденного человека (ср. Гал 5:24). С какою целью ветхий человек умирает? Смерть есть разрешение связи между указанными выше факторами, которые вместе образуют живой организм, - именно такое разрешение, при котором один из факторов перестает существовать. Какой же из означенных двух факторов должен уничтожиться или, правильнее, лишиться силы, парализоваться (katargeisqai - по русск. пер. - упраздниться)? Не ум, а плоть или тело греха (swma t. amartiaV), под каковым выражением у апостола разумеется тело, как орудие греха, наши страсти и пороки (ср. ст. 12: ср. Рим 7:24: и Кол 1:22; 2:11). Для чего плоть должна уничтожиться или парализоваться? Для того, чтобы нам не служить больше греху, который во плоти имеет свою державу. И это отречение от служения греху вполне естественно для того, кто умер для греха, умер нравственно, конечно, а не физически, потому и в предшествующих, и в последующих стихах Апостол везде говорит о нравственной смерти, которая и может быть вполне действительным основанием для послужения греху. - О том, какое же мы будем иметь тело или плоть вместо умершей греховной, - Апостол говорит в других местах (напр., Еф 4:24: и сл. ; Кол 3:11: и паралл.).
Adam Clarke: Commentary on the Bible - 1831
6:6: Our old man is crucified with him - This seems to be a farther extension of the same metaphor. When a seed is planted in the earth, it appears as if the whole body of it perished. All seeds, as they are commonly termed, are composed of two parts; the germ, which contains the rudiments of the future plant; and the lobes, or body of the seed, which by their decomposition in the ground, become the first nourishment to the extremely fine and delicate roots of the embryo plant, and support it till it is capable of deriving grosser nourishment from the common soil. The body dies that the germ may live. Parables cannot go on all fours; and in metaphors or figures, there is always some one (or more) remarkable property by which the doctrine intended is illustrated. To apply this to the purpose in hand: how is the principle of life which Jesus Christ has implanted in us to be brought into full effect, vigor, and usefulness? By the destruction of the body of sin, our old man, our wicked, corrupt, and fleshly self, is to be crucified; to be as truly slain as Christ was crucified; that our souls may as truly be raised from a death of sin to a life of righteousness, as the body of Christ was raised from the grave, and afterwards ascended to the right hand of God. But how does this part of the metaphor apply to Jesus Christ? Plainly and forcibly. Jesus Christ took on him a body; a body in the likeness of sinful flesh, Rom 8:3; and gave up that body to death; through which death alone an atonement was made for sin, and the way laid open for the vivifying Spirit, to have the fullest access to, and the most powerful operation in, the human heart. Here, the body of Christ dies that he may be a quickening Spirit to mankind. Our body of sin is destroyed by this quickening Spirit, that henceforth we should live unto Him who died and rose again. Thus the metaphor, in all its leading senses, is complete, and applies most forcibly to the subject in question. We find that παλαιος ανθρωπος, the old man, used here, and in Eph 4:22, and Col 3:9, is the same as the flesh with its affections and lusts, Gal 5:24; and the body of the sins of the flesh, Col 2:11; and the very same which the Jewish writers term אדם הקדמוני, Adam hakkadmoni, the old Adam; and which they interpret by יצר הרע yetsar hara, "evil concupiscence," the same which we mean by indwelling sin, or the infection of our nature, in consequence of the fall. From all which we may learn that the design of God is to counterwork and destroy the very spirit and soul of sin, that we shall no longer serve it, δουλευειν, no longer be its slaves. Nor shall it any more be capable of performing its essential functions than a dead body can perform the functions of natural life.
Albert Barnes: Notes on the Bible - 1834
6:6: Knowing this - We all knowing this. All Christians are supposed to know this. This is a new illustration drawn from the fact that by his crucifixion our corrupt nature has been crucified also, or put to death; and that thus we should be free from the servitude of sin.
Our old man - This expression occurs also in Eph 4:22, "That ye put off ... the old man which is corrupt according to the deceitful lusts." Col 3:9, "lie not to one another, seeing that ye have put off the old man with his deeds." From these passages it is evident that Paul uses the expression to denote our sinful and corrupt nature; the passions and evil propensities that exist before the heart is renewed. It refers to the love of sin, the indulgence of sinful propensities, in opposition to the new disposition which exists after the soul is converted, and which is called "the new man."
Is crucified - Is put to death, as if on a cross. In this expression there is a personification of the corrupt propensities of our nature represented as "our old man," our native disposition, etc. The figure is here carried out, and this old man, this corrupt nature, is represented as having been put to death in an agonizing and torturing manner. The pains of crucifixion were perhaps the most torturing of any that the human frame could bear. Death in this manner was most lingering and distressing. And the apostle here by the expression "is crucified" doubtless refers to the painful and protracted struggle which everyone goes through when his evil propensities are subdued; when his corrupt nature is slain; and when, a converted sinner, he gives himself up to God. Sin dies within him, and he becomes dead to the world, and to sin; "for as by the cross death is most lingering and severe, so that corrupt nature is not subdued but by anguish." (Grotius.) All who have been born again can enter into this description. They remember "the wormwood and the gall." They remember the anguish of conviction; the struggle of corrupt passion for the ascendency; the dying convulsions of sin in the heart; the long and lingering conflict before it was subdued, and the soul became submissive to God. Nothing will better express this than the lingering agony of crucifixion: and the argument of the apostle is, that as sin has produced such an effect, and as the Christian is now free from its embrace and its power, he will live to God.
With him - The word "with" σύν sun here is joined to the verb "is crucified" and means "is crucified as he was."
That the body of sin - This expression doubtless means the same as that which he had just used, "our old man," But why the term "body" is used, has been a subject in which interpreters have not been agreed. Some say that it is a Hebraism, denoting mere intensity or emphasis. Some that it means the same as flesh, that is, denoting our sinful propensities and lusts. Grotius thinks that the term "body" is elegantly attributed to sin, because the body of man is made up of many members joined together compactly, and sin also consists of numerous vices and evil propensities joined compactly, as it were, in one body. But the expression is evidently merely another form of conveying the idea contained in the phrase "our old man" - a personification of sin as if it had a living form, and as if it had been put to death on a cross. It refers to the moral destruction of the power of sin in the heart by the gospel, and not to any physical change in the nature or faculties of the soul; compare Col 2:11.
Might be destroyed - Might be put to death; might become inoperative and powerless. Sin becomes enervated, weakened, and finally annihilated, by the work of the Cross.
We should not serve - Should not be the slave of sin δουλεύειν douleuein. That we should not be subject to its control. The sense is, that before this we were slaves of sin (compare Rom 6:17,) but that now we are made free from this bondage, because the moral death of sin has freed us from it.
Sin - Sin is here personified as a master that had dominion over us, but is now dead.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:6: that our: Gal 2:20, Gal 5:24, Gal 6:14; Eph 4:22; Col 3:5, Col 3:9, Col 3:10
that the: Rom 7:24, Rom 8:3, Rom 8:13; Col 2:11, Col 2:12
that henceforth: Rom 6:12, Rom 6:22, Rom 7:25, Rom 8:4; Kg2 5:17; Isa 26:13; Joh 8:34-36
Geneva 1599
6:6 Knowing this, that our (h) old man is crucified with (i) [him], that the (k) body of sin might be destroyed, that henceforth we should not (l) serve sin.
(h) Our entire nature, as we are conceived and born into this world with sin, is called "old", partly by comparing that old Adam with Christ, and partly also in respect of the deformed state of our corrupt nature, which we change with a new.
(i) Our corrupt nature is regarded as belonging to Christ, not because of what he has done, but by imputation.
(k) That wickedness which remains in us.
(l) The end of sanctification which we aim at, and will at length come to, that is, when God will be all in all.
John Gill
6:6 Knowing this, that our old man is crucified with him,.... By the old man is meant the corruption of nature; called a man, because natural to men; it lives and dwells in them; it has spread itself over the whole man; it rules and governs in men; and consists of various parts and members, as a man does: it is called "old", because it is the poison of the old serpent, with which man was infected by him from the beginning; it is derived from the first man that ever was; it is as old as the man is, in whom it is, and is likewise called so, with respect to its duration and continuance; and in opposition to, and contradistinction from, the new man, or principle of grace: it is called "ours", because continual to us; it is in our nature, it cleaves to us, and abides in us. This name the apostle took from his countrymen the Jews, who were wont to call the vitiosity of nature hereby; so R. Aba on that passage, "the firstborn said to the younger, our father is old", Gen 19:31, asks, what is the meaning of this, "our father is old?" this, answers he, is the evil imagination, or corruption of nature, which is called "old", according to Eccles 4:13; and is said to be old, , "because it is born with the man" (o); or as the reason is elsewhere given (p), because it is joined to him from his birth, to his old age: this, they say (q), is with a man as soon as he is born, from the hour of his birth, as soon as ever he comes into the world. Now this is said to be "crucified with him"; that is, with Christ, when he was crucified: the Jews (r) have a notion that the evil imagination, or corruption of nature, , will not be made to cease, or be abolished out of the world, till the King Messiah comes, and by him it is abolished: this is so crucified by the death, and at the cross of Christ, as that it cannot exert its damning power over believers; and is so crucified by the Spirit and grace of Christ in them, as that it cannot reign over them, or exercise its domineering power over them; wherefore they are dead unto it, and that to them, and therefore cannot live in it; which is done,
that the body of sin might be destroyed: by "the body of sin" is meant sin itself, which consists, as a body does, of various members; and also the power and strength of it, which the Jews (s) call , "the power of the evil imagination"; this is crucified with Christ, and nailed to his cross by his sacrifice and satisfaction, that its damning power might be destroyed, abolished, and done away: and it is crucified by the Spirit and grace of Christ, that its governing power might be took away, and that itself be subdued, weakened, and laid under restraints, and its members and deeds mortified:
that henceforth we should not serve sin; not that it should not be in us, for as yet, neither by virtue of the sacrifice of Christ, nor by the power of his grace, is sin as to its being removed from the people of God: but that we should not serve it, make provision for it, indulge it and obey it, in the lusts thereof.
(o) Midrash Haneelam in Zohar in Gen. fol. 68. 1. Vid. Caphtor, fol. 20. 1. (p) Midrash Kohelet, fol. 70. 2. (q) Zohar in Gen. fol. 102. 1. Tzeror Hammor, fol. 14. 4. (r) Zohar in Exod fol. 94. 4. (s) Ib.
John Wesley
6:6 Our old man - Coeval with our being, and as old as the fall; our evil nature; a strong and beautiful expression for that entire depravity and corruption which by nature spreads itself over the whole man, leaving no part uninfected. This in a believer is crucified with Christ, mortified, gradually killed, by virtue of our union with him. That the body of sin - All evil tempers, words, and actions, which are the "members" of the "old man," Col 3:5, might be destroyed.
Robert Jamieson, A. R. Fausset and David Brown
6:6 Knowing this, &c.--The apostle now grows more definite and vivid in expressing the sin-destroying efficacy of our union with the crucified Saviour.
that our old man--"our old selves"; that is, "all that we were in our old unregenerate condition, before union with Christ" (compare Col 3:9-10; Eph 4:22-24; Gal 2:20; Gal 5:24; Gal 6:14).
is--rather, "was."
crucified with him--in order.
that the body of sin--not a figure for "the mass of sin"; nor the "material body," considered as the seat of sin, which it is not; but (as we judge) for "sin as it dwells in us in our present embodied state, under the law of the fall."
might be destroyed--(in Christ's death)--to the end.
that henceforth we should not serve sin--"be in bondage to sin."
6:76:7: Զի որ մեռանին՝ արդարացեա՛լ է ՚ի մեղաց անտի[3389]։ [3389] Ոմանք. Զի որ մեռանի՝ ար՛՛։
7 որովհետեւ, ով մեռնում է, ազատ է մեղքից:
7 Վասն զի ան որ մեղքի մեռած է, մեղքէ արդարացած է։
Զի որ մեռանին` արդարացեալ է ի մեղաց անտի:

6:7: Զի որ մեռանին՝ արդարացեա՛լ է ՚ի մեղաց անտի[3389]։
[3389] Ոմանք. Զի որ մեռանի՝ ար՛՛։
7 որովհետեւ, ով մեռնում է, ազատ է մեղքից:
7 Վասն զի ան որ մեղքի մեռած է, մեղքէ արդարացած է։
zohrab-1805▾ eastern-1994▾ western am▾
6:77: ибо умерший освободился от греха.
6:7  ὁ γὰρ ἀποθανὼν δεδικαίωται ἀπὸ τῆς ἁμαρτίας.
6:7. ὁ (the-one) γὰρ (therefore) ἀποθανὼν (having-had-died-off) δεδικαίωται (it-had-come-to-be-en-course-belonged) ἀπὸ (off) τῆς (of-the-one) ἁμαρτίας. (of-an-un-adjusting-along-unto)
6:7. qui enim mortuus est iustificatus est a peccatoFor he that is dead is justified from sin.
7. for he that hath died is justified from sin.
6:7. For he who has died has been justified from sin.
6:7. For he that is dead is freed from sin.
For he that is dead is freed from sin:

7: ибо умерший освободился от греха.
6:7  ὁ γὰρ ἀποθανὼν δεδικαίωται ἀπὸ τῆς ἁμαρτίας.
6:7. qui enim mortuus est iustificatus est a peccato
For he that is dead is justified from sin.
6:7. For he who has died has been justified from sin.
6:7. For he that is dead is freed from sin.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:7: He that is dead is freed from sin - Δεδικαιωται, literally, is justified from sin; or, is freed or delivered from it. Does not this simply mean, that the man who has received Christ Jesus by faith, and has been, through believing, made a partaker of the Holy Spirit, has had his old man, all his evil propensities destroyed; so that he is not only justified freely from all sin, but wholly sanctified unto God? The context shows that this is the meaning. Every instance of violence is done to the whole scope and design of the apostle, by the opinion, that "this text is a proof that believers are not fully saved from sin in this life, because only he that is dead is freed from sin." Then death is his justifier and deliverer! Base and abominable insinuation, highly derogatory to the glory of Christ! Dr. Dodd, in his note on the preceding verse, after some inefficient criticism on the word καταργηθῃ, destroyed, which, he thinks, should be rendered enervated, has the following most unevangelical sentiment: "The body of sin in believers is, indeed, an enfeebled, conquered, and deposed tyrant, and the stroke of death finishes its destruction." So then, the death of Christ and the influences of the Holy Spirit were only sufficient to depose and enfeeble the tyrant sin; but Our death must come in to effect his total destruction! Thus our death is, at least partially, our Savior; and thus, that which was an effect of sin (for sin entered into the world, and death by sin) becomes the means of finally destroying it! That is, the effect of a cause can become so powerful, as to react upon that cause and produce its annihilation! The divinity and philosophy of this sentiment are equally absurd. It is the blood of Christ alone that cleanses from all unrighteousness; and the sanctification of a believer is no more dependent on death than his justification. If it he said, "that believers do not cease from sin till they die;" I have only to say, they are such believers as do not make a proper use of their faith; and what can be said more of the whole herd of transgressors and infidels? They cease to sin, when they cease to breathe. If the Christian religion bring no other privileges than this to its upright followers, well may we ask, wherein doth the wise man differ from the fool, for they have both one end? But the whole Gospel teaches a contrary doctrine.
Albert Barnes: Notes on the Bible - 1834
6:7: For he that is dead - This is evidently an expression having a proverbial aspect, designed to illustrate the sentiment just expressed. The Rabbis had an expression similar to this, "When one is dead he is free from commands." (Grotius.) So says Paul, when a man dies he is exempt from the power and dominion of his master, of him who reigned over him. The Christian had been subject to sin before his conversion. But he has now become dead to it. And as when a servant dies, he ceases to be subject to the control of his master, so the Christian being now dead to sin, on the same principle, is released from the control of his former master, sin. The idea is connected with Rom 6:6, where it is said that we should not be the slaves of sin any more. The reason of this is assigned here, where it is said that we are freed from it as a slave is freed when he dies. Of course, the apostle here is saying nothing of the future world. His whole argument has respect to the state of the Christian here; to his being freed from the bondage of sin. It is evident that he who is not freed from this bondage here, will not be in the future world. But the argument of the apostle has no bearing on that point.
Is freed - Greek, Is justified. The word here is used clearly in the sense of setting at liberty, or destroying the power or dominion. The word is often used in this sense; compare Act 13:38-39; compare a similar expression in Pe1 4:1, "He that hath suffered in the flesh hath ceased from sin." The design of the apostle is not to say that the Christian is perfect, but that sin has ceased to have dominion over him, as a master ceases to have power over a slave when he is dead. That dominion may be broken, so that the Christian may not be a slave to sin, and yet he may be conscious of many failings and of much imperfection; see Rom. 7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:7: For he: Rom 6:2, Rom 6:8, Rom 7:2, Rom 7:4; Col 3:1-3; Pe1 4:1
freed: or, justified, Rom 8:1
Geneva 1599
6:7 (5) For he that is dead is freed from sin.
(5) He proves it by the effects of death, comparing Christ the head with his members.
John Gill
6:7 For he that is dead, is freed from sin. This is not to be understood of a natural or a corporeal death; for this is the effect of sin, and is inflicted by way of punishment for it, on Christless persons; so far is it from being an atonement for sin, as the Jews (t) fancy; besides, there are many persons, who as they die in their sins, they will rise in them; though a natural death is alluded to, when persons are free from those laws and obligations to service and duty they are under whilst living: but here it is to be understood of a spiritual or mystical death, and of persons who are dead to the law, by the body of Christ; dead to sin by the sacrifice and grace of Christ; who are baptized into the death of Christ, and in imitation of him: such are "freed from sin"; not from the being of it; nor from the burden of it; nor from a continual war with it; nor from slips and falls into it; no, not even freed from it, in the most solemn services and acts of religion; but they are freed from the dominion of it, from servitude to it, and also from the guilt of it, and from obligation to punishment on account of it: they are, as it is in the Greek text, and as the Vulgate Latin and Arabic versions read, "justified from sin".
(t); see Gill on Rom 5:11.
John Wesley
6:7 For he that is dead - With Christ. Is freed from the guilt of past, and from the power of present, sin, as dead men from the commands of their former masters.
Robert Jamieson, A. R. Fausset and David Brown
6:7 For he that is dead--rather, "hath died."
is freed--"hath been set free."
from sin--literally, "justified," "acquitted," "got his discharge from sin." As death dissolves all claims, so the whole claim of sin, not only to "reign unto death," but to keep its victims in sinful bondage, has been discharged once for all, by the believer's penal death in the death of Christ; so that he is no longer a "debtor to the flesh to live after the flesh" (Rom 8:12).
6:86:8: Իսկ եթէ մեռա՛ք ընդ Քրիստոսի, հաւատամք թէ եւ կեցցո՛ւք ընդ նմա[3390]։ [3390] Ոմանք. Եթէ կեցցուք ընդ նմա։
8 Իսկ եթէ մեռանք Քրիստոսի հետ, հաւատում ենք, թէ նրա հետ էլ կ’ապրենք:
8 Արդ՝ եթէ մենք Քրիստոսին հետ մեռանք, կը հաւատանք թէ անոր հետ պիտի ապրինք ալ։
Իսկ եթէ մեռաք ընդ Քրիստոսի, հաւատամք թէ եւ կեցցուք ընդ նմա:

6:8: Իսկ եթէ մեռա՛ք ընդ Քրիստոսի, հաւատամք թէ եւ կեցցո՛ւք ընդ նմա[3390]։
[3390] Ոմանք. Եթէ կեցցուք ընդ նմա։
8 Իսկ եթէ մեռանք Քրիստոսի հետ, հաւատում ենք, թէ նրա հետ էլ կ’ապրենք:
8 Արդ՝ եթէ մենք Քրիստոսին հետ մեռանք, կը հաւատանք թէ անոր հետ պիտի ապրինք ալ։
zohrab-1805▾ eastern-1994▾ western am▾
6:88: Если же мы умерли со Христом, то веруем, что и жить будем с Ним,
6:8  εἰ δὲ ἀπεθάνομεν σὺν χριστῶ, πιστεύομεν ὅτι καὶ συζήσομεν αὐτῶ·
6:8. εἰ (If) δὲ (moreover) ἀπεθάνομεν (we-had-died-off) σὺν (together) Χριστῷ, (unto-Anointed,"πιστεύομεν (we-trust-of) ὅτι (to-which-a-one) καὶ (and) συνζήσομεν (we-shall-life-together-unto) αὐτῷ: (unto-it)
6:8. si autem mortui sumus cum Christo credimus quia simul etiam vivemus cum ChristoNow, if we be dead with Christ, we believe that we shall live also together with Christ.
8. But if we died with Christ, we believe that we shall also live with him;
6:8. Now if we have died with Christ, we believe that we shall also live together with Christ.
6:8. Now if we be dead with Christ, we believe that we shall also live with him:
Now if we be dead with Christ, we believe that we shall also live with him:

8: Если же мы умерли со Христом, то веруем, что и жить будем с Ним,
6:8  εἰ δὲ ἀπεθάνομεν σὺν χριστῶ, πιστεύομεν ὅτι καὶ συζήσομεν αὐτῶ·
6:8. si autem mortui sumus cum Christo credimus quia simul etiam vivemus cum Christo
Now, if we be dead with Christ, we believe that we shall live also together with Christ.
6:8. Now if we have died with Christ, we believe that we shall also live together with Christ.
6:8. Now if we be dead with Christ, we believe that we shall also live with him:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-10: Теперь Апостол изображает обратную сторону нашего умирания со Христом - именно наше оживление с Ним. С уничтожением ветхого человека наша личность, как такая, не исчезает вовсе, а только на месте старого естественного я, которое росло вместе с плотью, выступает новое я, которое срослось (sumfutoV) со Христом. Оно получает от Христа жизненное содержание; наша жизнь есть жизнь с Ним и в Нем. Наша надежда на то, что мы будем жить со Христом, имеет своим основанием то, что Он во время нашего обращения оставался живым. Жив Он потому, что через воскресение Свое вступил в вечную жизнь, вечную потому, что в ней уже нет места влиянию греха, а ведь смерть только и была причиняема грехом. Со всяким отношением ко греху Христос покончил раз навсегда через принятие смерти за грехи человечества. Теперь Он живет только для Бога, и, вследствие этого, Ему принадлежит неразрушимость Его жизни (а вместе дано ручательство и нам, что и мы будем жить с Ним в общении). - Умер для греха (ст. 10), т. е. для того, чтобы разрушать грех, узы греха, однажды заплативши ему дань за все человечество. Христос, таким образом, признал права греха над Его братьями людьми и над Ним Самим, раз Он явился за них поручителем. Притязания греха Он удовлетворил Своею смертью. - Живет для Бога, т. е. живет вечно, так как смерть не имеет уже над Ним власти (Иоанн Златоуст).
Adam Clarke: Commentary on the Bible - 1831
6:8: Now if we be dead with Christ - According to what is stated in the preceding verses. See particularly on the 5th verse (Rom 6:5 (note)).
Albert Barnes: Notes on the Bible - 1834
6:8
Now if we be dead with Christ - If we be dead in a manner similar to what he was; if we are made dead to sin by his work, as he was dead in the grave; see the note at Rom 6:4.
We believe - All Christians. It is an article of our faith. This does not refer to the future world so much as to the present. It becomes an article of our belief that we are to live with Christ.
That we shall also live with him - This does not refer primarily to the resurrection, and to the future state, but to the present. "We hold it as an article of our faith, that we shall be alive with Christ." As he was raised up from death, so we shall be raised from the death of sin. As he lives, so we shall live in holiness. We are in fact raised up here, and, as it were, made alive to him. This is not confined, however, to the present life, but as Christ lives foRev_er, so the apostle goes on to show that we shall.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:8: Now: Rom 6:3-5; Ti2 2:11, Ti2 2:12
we believe: Joh 14:19; Co2 4:10-14, Co2 13:4; Col 3:3, Col 3:4; Th1 4:14-17
John Gill
6:8 Now if we be dead with Christ,.... This does not imply any doubt about it, but is rather a taking it for granted: seeing we are dead with Christ by union with him, as our head and representative, and by communion with him in the benefits of his death, and being planted together in the likeness of it; or being dead to the law, sin, and the world, through the virtue and efficacy of Christ's death:
we believe that we shall also live with him; not only a life of justification by faith in his righteousness; and a life of sanctification from him, and to his glory; the continuance of which, and a perseverance in it, are firmly believed; but a life of glory and happiness with him hereafter, both in the new Jerusalem, in the new heavens, and new earth, in the glorious state of the church on earth, and in heaven to all eternity; where they shall be personally and visibly with him, in soul and body, and shall live in the most intimate and uninterrupted communion with him, enjoying the highest pleasure, and the most consummate happiness; and are therefore under the greatest obligation, whilst here on earth, to live, not in sin, but to righteousness, and to his praise and glory; with whom they are now dead to sin, and with whom they not only hope, but believe they shall live throughout the endless ages of eternity.
John Wesley
6:8 Dead with Christ - Conformed to his death, by dying to sin.
Robert Jamieson, A. R. Fausset and David Brown
6:8 Now if we be dead--"if we died."
with Christ, &c.--See on Rom 6:5.
6:96:9: Գիտեմք եթէ Քրիստոս յարուցեալ է ՚ի մեռելոց. այսուհետեւ ո՛չ մեռանի, եւ մահ նմա ո՛չ եւս տիրէ[3391]։ [3391] Ոմանք. Գիտեմք թէ եւ Քրիստոս յա՛՛... եւ մահ նորա ոչ եւս տի՛՛։ Ուր Ոսկան. գիտեմք զի Քրիստոս։
9 Գիտենք, թէ Քրիստոս մեռելներից յարութիւն առած լինելով՝ այսուհետեւ չի մեռնի, եւ մահը նրան այլեւս չի տիրի.
9 Քանզի գիտենք թէ Քրիստոս մեռելներէն յարութիւն առած ըլլալով՝ նորէն չի՛ մեռնիր, ա՛լ մահը անոր վրայ իշխանութիւն չունի։
Գիտեմք եթէ Քրիստոս յարուցեալ է ի մեռելոց. այսուհետեւ ոչ մեռանի, եւ մահ նմա ոչ եւս տիրէ:

6:9: Գիտեմք եթէ Քրիստոս յարուցեալ է ՚ի մեռելոց. այսուհետեւ ո՛չ մեռանի, եւ մահ նմա ո՛չ եւս տիրէ[3391]։
[3391] Ոմանք. Գիտեմք թէ եւ Քրիստոս յա՛՛... եւ մահ նորա ոչ եւս տի՛՛։ Ուր Ոսկան. գիտեմք զի Քրիստոս։
9 Գիտենք, թէ Քրիստոս մեռելներից յարութիւն առած լինելով՝ այսուհետեւ չի մեռնի, եւ մահը նրան այլեւս չի տիրի.
9 Քանզի գիտենք թէ Քրիստոս մեռելներէն յարութիւն առած ըլլալով՝ նորէն չի՛ մեռնիր, ա՛լ մահը անոր վրայ իշխանութիւն չունի։
zohrab-1805▾ eastern-1994▾ western am▾
6:99: зная, что Христос, воскреснув из мертвых, уже не умирает: смерть уже не имеет над Ним власти.
6:9  εἰδότες ὅτι χριστὸς ἐγερθεὶς ἐκ νεκρῶν οὐκέτι ἀποθνῄσκει, θάνατος αὐτοῦ οὐκέτι κυριεύει.
6:9. εἰδότες ( having-had-come-to-see ) ὅτι (to-which-a-one) Χριστὸς (Anointed) ἐγερθεὶς (having-been-roused) ἐκ (out) νεκρῶν ( of-en-deaded ) οὐκέτι (not-if-to-a-one) ἀποθνήσκει, (it-dieth-off,"θάνατος (a-death) αὐτοῦ (of-it) οὐκέτι (not-if-to-a-one) κυριεύει: (it-authority-belongeth-of)
6:9. scientes quod Christus surgens ex mortuis iam non moritur mors illi ultra non dominabiturKnowing that Christ, rising again from the dead, dieth now no more. Death shall no more have dominion over him.
9. knowing that Christ being raised from the dead dieth no more; death no more hath dominion over him.
6:9. For we know that Christ, in rising up from the dead, can no longer die: death no longer has dominion over him.
6:9. Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him.
Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him:

9: зная, что Христос, воскреснув из мертвых, уже не умирает: смерть уже не имеет над Ним власти.
6:9  εἰδότες ὅτι χριστὸς ἐγερθεὶς ἐκ νεκρῶν οὐκέτι ἀποθνῄσκει, θάνατος αὐτοῦ οὐκέτι κυριεύει.
6:9. scientes quod Christus surgens ex mortuis iam non moritur mors illi ultra non dominabitur
Knowing that Christ, rising again from the dead, dieth now no more. Death shall no more have dominion over him.
6:9. For we know that Christ, in rising up from the dead, can no longer die: death no longer has dominion over him.
6:9. Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him.
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Adam Clarke: Commentary on the Bible - 1831
6:9: Christ being raised from the dead dieth no more - So we, believing in Christ Jesus, and having a death unto sin, and a life unto righteousness, should sin no more. If we be risen indeed with Christ, we should seek the things above, and set our affections on things above, and not on the earth. The man who walks in humble, loving obedience, to an indwelling Christ, sin has no more dominion over his soul than death has over the immortal and glorified body of his Redeemer.
Albert Barnes: Notes on the Bible - 1834
6:9
Knowing - As we all know. This is assumed as an undoubted article of belief.
Dieth no more - Will never die again. He will have occasion to make no other atonement for sin; for what he has made is sufficient for all. He is beyond the dominion of death, and will live foRev_er, Rev 1:18, "I am he that liveth and was dead, and behold I am alive foRev_ermore." This is not only a consolation to the Christian, but it is an argument why he should be holy.
No more dominion - No rule; no lordship; no power. He is free from its influence; and the king of terrors cannot reach his throne; compare Heb 9:25-28; Heb 10:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:9: Christ: Psa 16:9-11; Act 2:24-28; Heb 7:16, Heb 7:25, Heb 10:12, Heb 10:13; Rev 1:18
death: Rom 6:14, Rom 5:14; Heb 2:14, Heb 2:15
John Gill
6:9 Knowing that Christ being raised from the dead,.... That Christ is risen from the dead, is a certain fact, well attested, thoroughly known, and firmly believed; the prophets prophesied of it, Christ himself foretold it, angels affirmed it, and the apostles were witnesses of it, as is also the Holy Ghost: and it is as certain, that he
dieth no more; he is raised to an immortal life, and will live for evermore; there is no need of his dying again, his death having been a full atonement and expiation of all the sins and transgressions of his people:
death hath no more dominion over him: it once had dominion over him; it held him under its power for a time, according to the divine determination, and by his own consent: but it was not possible he should be holden of it longer; both on account of the dignity of his person, as the Son of God, and the virtue and efficacy of his sacrifice, as the surety of his people, having put away sin for ever by it. He is the holy man the Jews (u) speak of,
"who is the mystery of the name Jehovah, and in him there is no sin, neither shall death have the dominion over him.''
(u) Tikkune Zohar, fol. 112. p. 1. apud Rittangel. de verit. Relig. Christ. p. 68.
Robert Jamieson, A. R. Fausset and David Brown
6:9 Christ being raised from the dead dieth no more; death hath no more dominion over him--Though Christ's death was in the most absolute sense a voluntary act (Jn 10:17-18; Acts 2:24), that voluntary surrender gave death such rightful "dominion over Him" as dissolved its dominion over us. But this once past, "death hath," even in that sense, "dominion over Him no more."
6:106:10: Զի որ մեռաւն, մեղա՛ցն մեռաւ մի՛ անգամ, եւ որ կենդանին է՝ կենդանի՛ է Աստուծոյ։
10 որովհետեւ նա, որ մեռաւ, մեղքի համար մեռաւ մէկընդմիշտ, եւ նա, որ կենդանի է, կենդանի է Աստծու համար:
10 Վասն զի քանի որ մեռաւ՝ մեղքի մեռաւ մէկ անգամ եւ որ կենդանի է՝ Աստուծոյ կենդանի է։
Զի որ մեռաւն` մեղացն մեռաւ մի անգամ, եւ որ կենդանին է` կենդանի է Աստուծոյ:

6:10: Զի որ մեռաւն, մեղա՛ցն մեռաւ մի՛ անգամ, եւ որ կենդանին է՝ կենդանի՛ է Աստուծոյ։
10 որովհետեւ նա, որ մեռաւ, մեղքի համար մեռաւ մէկընդմիշտ, եւ նա, որ կենդանի է, կենդանի է Աստծու համար:
10 Վասն զի քանի որ մեռաւ՝ մեղքի մեռաւ մէկ անգամ եւ որ կենդանի է՝ Աստուծոյ կենդանի է։
zohrab-1805▾ eastern-1994▾ western am▾
6:1010: Ибо, что Он умер, то умер однажды для греха; а что живет, то живет для Бога.
6:10  ὃ γὰρ ἀπέθανεν, τῇ ἁμαρτίᾳ ἀπέθανεν ἐφάπαξ· ὃ δὲ ζῇ, ζῇ τῶ θεῶ.
6:10. ὃ (to-which) γὰρ (therefore) ἀπέθανεν, (it-had-died-off,"τῇ (unto-the-one) ἁμαρτίᾳ (unto-an-un-adjusting-along-unto) ἀπέθανεν (it-had-died-off) ἐφάπαξ: (upon-once) ὃ (to-which) δὲ (moreover) ζῇ, (it-lifeth-unto,"ζῇ (it-lifeth-unto) τῷ (unto-the-one) θεῷ. (unto-a-Deity)
6:10. quod enim mortuus est peccato mortuus est semel quod autem vivit vivit DeoFor in that he died to sin, he died once: but in that he liveth, he liveth unto God.
10. For the death that he died, he died unto sin once: but the life that he liveth, he liveth unto God.
6:10. For in as much as he died for sin, he died once. But in as much as he lives, he lives for God.
6:10. For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.
For in that he died, he died unto sin once: but in that he liveth, he liveth unto God:

10: Ибо, что Он умер, то умер однажды для греха; а что живет, то живет для Бога.
6:10  ὃ γὰρ ἀπέθανεν, τῇ ἁμαρτίᾳ ἀπέθανεν ἐφάπαξ· ὃ δὲ ζῇ, ζῇ τῶ θεῶ.
6:10. quod enim mortuus est peccato mortuus est semel quod autem vivit vivit Deo
For in that he died to sin, he died once: but in that he liveth, he liveth unto God.
6:10. For in as much as he died for sin, he died once. But in as much as he lives, he lives for God.
6:10. For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
6:10: He died unto sin once - On this clause Rosenmuller speaks thus: "Τῃ ἁμαρτιᾳ απεθανεν εφαπαξ· propter peccatum mortuus est semel, et quidem misera morte. Τῃ ἁμαρτιᾳ , i.e. ὑπερ της ἁμαρτιας, ad expianda peccata; res ipsa docet aliter homines αποθνησκειν τῃ ἁμαρτιᾳ, aliter Christum: amat Paulus parallelismum, in quo interpretando multa cautione opus est." "He died unto sin once: i.e. he died on account of sin, and truly a miserable death. Τῃ ἁμαρτιᾳ, is the same as ὑπερ της ἁμαρτιας, for the expiation of sin. Common sense teaches us that men die to sin in one sense; Christ in another: St. Paul loves parallelisms, in the interpretation of which there is need of much caution." From the whole scope of the apostle's discourse it is plain that he considers the death of Christ as a death or sacrifice for sin; a sin-offering: in this sense no man has ever died for sin, or ever can die.
Albert Barnes: Notes on the Bible - 1834
6:10
For in that he died - For in respect to the design of his death.
He died unto sin - His death had respect to sin. The design of his death was to destroy sin; to make an atonement for it, and thus to put it away. As his death was designed to effect this, so it follows that Christians being baptized into his death, and having it as their object to destroy sin, should not indulge in it. The whole force of the motive; therefore, drawn from the death of Christ, is to induce Christians to forsake sin; compare Co2 5:15, "And that he died for all, that they which live should not henceforth, live unto themselves, but unto him which died for them and rose again."
Once - ἐφάπαξ ephapax. Once only; once for all. This is an adverb denying a repetition (Schleusner), and implies that it will not be done again; compare Heb 7:27; Heb 9:12; Heb 10:10. The argument of the apostle rests much on this, that his death was once for all; that it would not be repeated.
In that he liveth - The object, the design of his living. He aims with his living power to promote the glory of God.
Unto God - He seeks to promote his glory. The argument of Paul is this: Christians by their profession are united to him. They are bound to imitate him. As he now lives only to advance the glory of God; as all his mighty power, now that he is raised from the dead, and elevated to his throne in heaven, is exerted to promote his glory; so should their powers, being raised from the death of sin, be exerted to promote the glory of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:10: he died unto: Rom 8:3; Co2 5:21; Heb 9:26-28; Pe1 3:18
he liveth unto: Rom 6:11, Rom 14:7-9; Luk 20:38; Co2 5:15; Pe1 4:6
Geneva 1599
6:10 For in that he died, he died unto sin (m) once: but in that he liveth, he liveth unto (n) God.
(m) Once for all.
(n) With God.
John Gill
6:10 For in that he died,.... The death of Christ was settled and agreed to in the covenant and council of peace; it was spoken of by the prophets, and typified by sacrifices; Christ came into the world in order to die, and actually did die the death of the cross; in which the great love of God and Christ is expressed to us; and which is a fundamental article of the Christian faith: and when he died,
he died unto sin once: he died to that, which we by nature are dead in, and could never make atonement for; which he himself never lived in, and which men naturally love to in; and which had he not died for, we must have died for to all eternity; and he died not for any sin of his own, or of angels, nor for the sins of every man, but for the sins of his people; it may be rendered, he died in sin: in the likeness of sinful flesh, in which he was sent; having as a surety sin laid on him, and bore by him, and for which he was wounded, bruised, and died: or rather to sin; that is, to make atonement for it, procure the pardon of it, take it away, and utterly abolish it: and this he did "once"; this is observed, in reference to the repeated sacrifices of the old law, which could never expiate or remove sin; and to show, that Christ's dying once was enough, his sacrifice was fully satisfactory to the law and justice of God:
but in that he liveth: which must be understood, not of his life as God, but as man; and that not on earth, but in heaven; where he lives with God, at the right hand of God, and by him, by the power of God: and
he liveth unto God; to his glory, and to make intercession for us.
John Wesley
6:10 He died to sin - To atone for and abolish it. He liveth unto God - A glorious eternal life, such as we shall live also.
Robert Jamieson, A. R. Fausset and David Brown
6:10 For in that he died, he died unto--that is, in obedience to the claims of
sin once--for all.
but in that he liveth, he liveth unto--in obedience to the claims of God.
God--There never, indeed, was a time when Christ did not "live unto God." But in the days of His flesh He did so under the continual burden of sin "laid on Him" (Is 53:6; 2Cor 5:21); whereas, now that He has "put away sin by the sacrifice of Himself," He "liveth unto God," the acquitted and accepted Surety, unchallenged and unclouded by the claims of sin.
6:116:11: Նո՛յնպէս եւ դուք համարեսջի՛ք զանձինս մեռեա՛լս մեղացն, եւ կենդանի՛ս Աստուծոյ ՚ի Քրիստոս Յիսուս ՚ի Տէր մեր։ դկ
11 Նոյնպէս եւ դուք ձեզ մեռած համարեցէ՛ք մեղքի համար, բայց կենդանի՝ Աստծու համար, մեր Տէր Քրիստոս Յիսուսով:
11 Այսպէս դուք ձեր անձերը մեղքի մեռած սեպեցէք, բայց Աստուծոյ կենդանի՝ մեր Տէրոջը Քրիստոս Յիսուսին ձեռքով։
Նոյնպէս եւ դուք համարեսջիք զանձինս մեռեալս մեղացն, եւ կենդանիս Աստուծոյ ի Քրիստոս Յիսուս ի Տէր մեր:

6:11: Նո՛յնպէս եւ դուք համարեսջի՛ք զանձինս մեռեա՛լս մեղացն, եւ կենդանի՛ս Աստուծոյ ՚ի Քրիստոս Յիսուս ՚ի Տէր մեր։ դկ
11 Նոյնպէս եւ դուք ձեզ մեռած համարեցէ՛ք մեղքի համար, բայց կենդանի՝ Աստծու համար, մեր Տէր Քրիստոս Յիսուսով:
11 Այսպէս դուք ձեր անձերը մեղքի մեռած սեպեցէք, բայց Աստուծոյ կենդանի՝ մեր Տէրոջը Քրիստոս Յիսուսին ձեռքով։
zohrab-1805▾ eastern-1994▾ western am▾
6:1111: Так и вы почитайте себя мертвыми для греха, живыми же для Бога во Христе Иисусе, Господе нашем.
6:11  οὕτως καὶ ὑμεῖς λογίζεσθε ἑαυτοὺς [εἶναι] νεκροὺς μὲν τῇ ἁμαρτίᾳ ζῶντας δὲ τῶ θεῶ ἐν χριστῶ ἰησοῦ.
6:11. οὕτως (Unto-the-one-this) καὶ (and) ὑμεῖς (ye) λογίζεσθε ( ye-should-forthee-to ) ἑαυτοὺς (to-selves) εἶναι (to-be) νεκροὺς ( to-en-deaded ) μὲν (indeed) τῇ (unto-the-one) ἁμαρτίᾳ (unto-an-un-adjusting-along-unto," ζῶντας ( to-lifing-unto ) δὲ (moreover) τῷ (unto-the-one) θεῷ (unto-a-Deity) ἐν (in) Χριστῷ (unto-Anointed) Ἰησοῦ. (unto-an-Iesous)
6:11. ita et vos existimate vos mortuos quidem esse peccato viventes autem Deo in Christo IesuSo do you also reckon that you are dead to sin, but alive unto God, in Christ Jesus our Lord.
11. Even so reckon ye also yourselves to be dead unto sin, but alive unto God in Christ Jesus.
6:11. And so, you should consider yourselves to be certainly dead to sin, and to be living for God in Christ Jesus our Lord.
6:11. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.
Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord:

11: Так и вы почитайте себя мертвыми для греха, живыми же для Бога во Христе Иисусе, Господе нашем.
6:11  οὕτως καὶ ὑμεῖς λογίζεσθε ἑαυτοὺς [εἶναι] νεκροὺς μὲν τῇ ἁμαρτίᾳ ζῶντας δὲ τῶ θεῶ ἐν χριστῶ ἰησοῦ.
6:11. ita et vos existimate vos mortuos quidem esse peccato viventes autem Deo in Christo Iesu
So do you also reckon that you are dead to sin, but alive unto God, in Christ Jesus our Lord.
6:11. And so, you should consider yourselves to be certainly dead to sin, and to be living for God in Christ Jesus our Lord.
6:11. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Из сказанного выше Апостол делает приложение по отношению к христианам. Они должны постоянно иметь в мысли (почитайте себя), что и они, как Христос, мертвы для греха и живут для Бога. Из этого выражения: иметь в мысли, считать себя (logizesqai) некоторые толкователи выводят такое заключение, будто бы Апостол Павел не видел в крещении средство получить действительное оправдание и очищение от грехов, средство начать новую жизнь для Бога. Он, говорит, учит, что мы можем только считать себя оправданными и мертвыми для греха, а это не есть истинное и действительное освящение. На это выражение можно ответить так. Из всех многочисленных мест, где Апостол Павел говорит о возрождении, какое человек получает в крещении, можно вывести ясное представление, что, по его учению, человек в крещении действительно изменяется по своей природе и ему сообщаются первоначальные свойства человеческой природы - богоподобие, главное - святость. Но все-таки у Апостола нигде не говорится, чтобы эта святость делала человека совершенно чистым, святым, т. е. таким, "каким вышел Адам из рук Творца" (Мышцын стр. 191). Если бы это было так, то всякий частный грех человека был бы по своим последствиям тождествен с преступлением Адама, так что понадобилось бы в этом случае второе крещение. У Апостола имеются в виду два освящения: одно - совершившееся в момент принятия крещения, и другое - продолжающееся в течение всей последующей жизни принявшего крещение (ср. 1: Сол 5:23; Кол 3:10; Гал 5:5; Еф 4:23). Т. е. здесь Апостол говорит следующее: христиане! вы освящены и стали мертвы для греха с принятием крещения; вы начали жить для Бога. Но не успокаивайте себя этим! Не засыпайте, а бодрствуйте! Никогда не упускайте из внимания того великого переворота, какой совершился в вашей душе - иначе искры греховные, там и здесь таящиеся под пеплом в вашем сердце, могут произвести снова пожар в вашем внутреннем существе. Это продолжающееся самоосвящение должно продолжаться дотоле, пока существо Христово "не утвердится в нас и мы сами преобразимся в Его образ". Апостол Павел, говорит Иоанн Златоуст, разумеет здесь два умерщвления и две смерти. Одно совершается Христом в крещении, а другое обязаны совершить мы сами, своею рачительностью после крещения.
Adam Clarke: Commentary on the Bible - 1831
6:11: Reckon ye also yourselves to be dead - Die as truly unto sin, as he died for sin. Live as truly unto God, as he lives with God. This seems to be the spirit of the apostle's meaning.
Albert Barnes: Notes on the Bible - 1834
6:11
Likewise - In like manner. This is an exhortation drawn from the argument in the pRev_ious verses. It shows the design and tendency of the Christian scheme.
Reckon ye yourselves - Judge, or esteem yourselves.
To be dead indeed unto sin - So that sin shall have no influence or control ever you, any more than the objects of this world have ever the dead in their graves; see the note at Rom 6:2.
But alive unto God - Bound to live to promote his glory; to make this the great and sole object of your living.
Through Jesus Christ - By means of the death, and resurrection, and example of Jesus Christ. The apostle regards all our disposition to live to God as resulting from the work of the Lord Jesus Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:11: reckon: Rom 8:18
be dead: Rom 6:2
but: Rom 6:13; Co1 6:20; Gal 2:19, Gal 2:20; Col 3:3-5
through: Rom 6:23, Rom 5:1, Rom 16:27; Joh 20:31; Eph 2:7; Phi 1:11, Phi 4:7; Col 3:17; Pe1 2:5; Pe1 4:11
John Gill
6:11 Likewise reckon ye also yourselves,.... Two things the apostle would have believers consider of themselves, and reckon themselves, to be, in consequence of their relation to Christ, who was dead, but is alive, and as agreeable thereunto: the one is, that they would look upon themselves
to be dead indeed unto sin: believe their discharge from it, and not fear condemnation and death on account of it; and that it shall not be imputed to them, or have any damning power over them, since Christ has died unto it, or for it; and therefore should have no fellowship with it, nothing to do with it, as being dead unto it, and that to them: the other is, that they would consider themselves
alive unto God, through, Jesus Christ our Lord; and that either in a legal sense, as justified persons; men in a state of nature, or of "Pharisaism", think themselves alive, when they are not; but when they come under a work of the Spirit of God, they see themselves otherwise, and are convinced both of the exceeding sinfulness of sin, and the insufficiency of their own righteousness to justify from it; and when they have the righteousness of Christ revealed unto them, and faith is wrought in them to look unto it, and lay hold upon it, they are in themselves, and in their own apprehensions, alive, and that "unto God", in the sight of God; and their life of faith on the righteousness of Christ, is unto the glory of God, and will be followed with an eternal life with God, to which the justifying righteousness of Christ gives them a title; and this is all through Christ, and his righteousness: or this is to be considered by them of themselves as sanctified persons, who are quickened by the Spirit of Christ, and can feel the burden of sin, see the corruption of their nature, hear the voice both of law and Gospel, breathe after spiritual things, speak the language of Canaan, walk by faith on Christ, and work and act for him; which life of faith and holiness is "unto God", to his glory and honour, and is "through Christ", and is maintained and supported by him: or they should consider themselves not only as being justified before God, and made alive by his Spirit, but as such who shall live to and with God, through Christ, for evermore; for as Christ died and rose again, and lives unto and with God for ever, so they being dead to sin through him, and being quickened together with him and by his Spirit, shall never die the second death, but shall have everlasting life.
Robert Jamieson, A. R. Fausset and David Brown
6:11 Likewise--even as your Lord Himself.
reckon ye also yourselves to be dead indeed--"dead on the one hand"
unto sin, but alive unto God through Jesus Christ our Lord--(The words, "our Lord," at the close of this verse, are wanting in the best manuscripts.)
Note, (1) "Antinomianism is not only an error; it is a falsehood and a slander" [HODGE]. That "we should continue in sin that grace may abound," not only is never the deliberate sentiment of any real believer in the doctrine of Grace, but is abhorrent to every Christian mind, as a monstrous abuse of the most glorious of all truths (Rom 6:1). (2) As the death of Christ is not only the expiation of guilt, but the death of sin itself in all who are vitally united to Him; so the resurrection of Christ is the resurrection of believers, not only to acceptance with God, but to newness of life (Rom 6:2-11). (3) In the light of these two truths, let all who name the name of Christ "examine themselves whether they be in the faith."
6:126:12: Մի՛ այսուհետեւ թագաւորեսցեն մեղք ՚ի մահկանացու մարմինս ձեր, հնազանդե՛լ ցանկութեանց նորա[3392]։ [3392] Ոմանք. Հնազանդեալ ցանկութեանցն նորա։
12 Այսուհետեւ մեղքը թող չթագաւորի ձեր մահկանացու մարմիններին՝ հնազանդեցնելու ձեզ իր ցանկութիւններին:
12 Ուստի ա՛լ մեղքը թող չթագաւորէ ձեր մահկանացու մարմնին վրայ, որ անոր ցանկութիւններուն հնազանդիք։
Մի՛ այսուհետեւ թագաւորեսցեն մեղք ի մահկանացու մարմինս ձեր` հնազանդել ցանկութեանց նորա:

6:12: Մի՛ այսուհետեւ թագաւորեսցեն մեղք ՚ի մահկանացու մարմինս ձեր, հնազանդե՛լ ցանկութեանց նորա[3392]։
[3392] Ոմանք. Հնազանդեալ ցանկութեանցն նորա։
12 Այսուհետեւ մեղքը թող չթագաւորի ձեր մահկանացու մարմիններին՝ հնազանդեցնելու ձեզ իր ցանկութիւններին:
12 Ուստի ա՛լ մեղքը թող չթագաւորէ ձեր մահկանացու մարմնին վրայ, որ անոր ցանկութիւններուն հնազանդիք։
zohrab-1805▾ eastern-1994▾ western am▾
6:1212: Итак да не царствует грех в смертном вашем теле, чтобы вам повиноваться ему в похотях его;
6:12  μὴ οὗν βασιλευέτω ἡ ἁμαρτία ἐν τῶ θνητῶ ὑμῶν σώματι εἰς τὸ ὑπακούειν ταῖς ἐπιθυμίαις αὐτοῦ,
6:12. Μὴ (Lest) οὖν (accordingly) βασιλευέτω (it-should-rule-of,"ἡ (the-one) ἁμαρτία (an-un-adjusting-along-unto,"ἐν (in) τῷ (unto-the-one) θνητῷ (unto-dieable) ὑμῶν (of-ye) σώματι (unto-a-body) εἰς (into) τὸ (to-the-one) ὑπακούειν (to-hear-under) ταῖς (unto-the-ones) ἐπιθυμίαις (unto-passionings-upon-unto) αὐτοῦ, (of-it,"
6:12. non ergo regnet peccatum in vestro mortali corpore ut oboediatis concupiscentiis eiusLet not sin therefore reign in your mortal body, so as to obey the lusts thereof.
12. Let not sin therefore reign in your mortal body, that ye should obey the lusts thereof:
6:12. Therefore, let not sin reign in your mortal body, such that you would obey its desires.
6:12. Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.
Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof:

12: Итак да не царствует грех в смертном вашем теле, чтобы вам повиноваться ему в похотях его;
6:12  μὴ οὗν βασιλευέτω ἡ ἁμαρτία ἐν τῶ θνητῶ ὑμῶν σώματι εἰς τὸ ὑπακούειν ταῖς ἐπιθυμίαις αὐτοῦ,
6:12. non ergo regnet peccatum in vestro mortali corpore ut oboediatis concupiscentiis eius
Let not sin therefore reign in your mortal body, so as to obey the lusts thereof.
6:12. Therefore, let not sin reign in your mortal body, such that you would obey its desires.
6:12. Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-23: Итак, мы в крещении приняли серьезное обязательство служить не греху, а Богу, служить делом и истиною. Может быть, кому-нибудь покажется, что без закона, с одной благодатью, трудно будет это служение, эта постоянная борьба со грехом? Но это только так кажется. На самом деле благодать становится для нас не менее сильным властителем, чем прежде был закон. Можно сказать, что как закон прежде отдавал нас в рабство греху, так теперь мы стали послушными рабами праведности. И это новое служение праведности оплачивается гораздо лучше, тем ваше прежнее служение греху: от нового господина мы получаем святость и вечную жизнь, тогда как прежний наш владыка платил нам за наши услуги смертью.

12-13: Из некоторых предшествующих выражений Апостола можно было заключать, что он не признает уже существования греха в верующих. Но на самом деле он далек от такого крайнего оптимизма. Апостол говорит только, что грех не может более иметь царственного положения в жизни христианина, но из этого же видно, что вообще его существования в христианах Апостол не отрицает. Какая причина того, что грех утратил прежнее свое положение? Он потерял свое могучее орудие и своего могучего союзника - тело: оно стало во Христе орудием Божием. - Да не царствует грех. Хотя грамматически это увещание обращено к греху, как бы к лицу, но по смыслу речи - к самому верующему, так как это его дело - положить конец господству греха. Это увещание похоже на то, что Апостол говорит в посл. к Колосс.: "вы умерли (5:3) ... и так, умертвите земные члены ваши" (5:5). Так как мы умерли греху во Христе, то можем умерщвлять грех в своей обыденной жизни. - В смертном вашем теле. Тело есть как бы область, в которой утверждается грех. Воля, порабощенная грехом, сдает ему тело, как свою крепость, в его полное распоряжение. Тело называет Апостол смертным для того, чтобы внушить верующим, как нехорошо делают они, если, будучи призваны к участию в бессмертной жизни Христа, позволяют себе поработить похотям тело, которое должно вскоре умереть. - В похотях его, т. е. тела. Похоти тела - это стремления и пожелания тела, которые действуют на душу и через это возбуждают в ней уже страстные и беспорядочные движения греха. Самое слово похоть (по греч. epiqumia - от epi = на, против и qumoV = сердце, чувство, страсть) означает силу, с какою душа, под властью чувственного желания, устремляется на предметы, которые могут удовлетворить возбужденным в ней желаниям [Наш русский (и славянский) текст прибавляет здесь (12: ст.) слово ему, которого нет в Textus Receptus и многих до. кодексах. Частица в (en) также лишняя - нет в большинстве древних кодексов. Нужно перевести выражение конца 12-го ст. так: "Чтобы слушаться его похотей"]. - И не предавайте членов ваших... Сказавши вообще о теле, Апостол в особенности говорит о его членах. Эти члены суть орудия удовлетворения похотей тела - это разные органы тела (греч. слово opla - орудия, большею частью означает военные орудия или оружие, но здесь, кажется, оно имеет значение просто орудия, посредством которого достигается известная цель. - Неправда здесь имеет значение безнравственности вообще. - Но представьте себя Богу. Сказавши об освящении тела с отрицательной точки зрения, Апостол теперь говорит о том же с положительной. Представьте - по греч. поставлен аорист (parasthsete), указывающий на то, что христиане должны это действие совершить в один раз (без замедления) в 13: ст. в 1-й пол. поставлен тот же глагол paristimi, но в настоящ. времени - не предавайте, что указывало на продолжающееся действие). Представить Богу христиане должны не одно тело, но и всю свою личность (себя), вместе с телом и его органами. - Как оживших из мертвых, т. е. как в действительности, действительно живущих истинною жизнью в вере, тогда как ранее, можно сказать, они были мертвы, пребывая во грехах (ср. Еф 2:1), т. е. отдалены от Бога. - В орудия праведности. Под праведностью здесь, в противоположность неправды, нужно разуметь вообще нравственную добропорядочность, исполнение всех человеческих обязанностей.
Adam Clarke: Commentary on the Bible - 1831
6:12: Let not sin therefore reign - This is a prosopopoeia, or personification. Sin is represented as a king, ruler, or tyrant, who has the desires of the mind and the members of the body under his control so that by influencing the passions he governs the body. Do not let sin reign, do not let him work; that is, let him have no place, no being in your souls; because, wherever he is he governs, less or more: and indeed sin is not sin without this. How is sin known? By evil influences in the mind, and evil acts in the life. But do not these influences and these acts prove his dominion? Certainly, the very existence of an evil thought to which passion or appetite attaches itself, is a proof that there sin has dominion; for without dominion such passions could not be excited. Wherever sin is felt, there sin has dominion; for sin is sin only as it works in action or passion against God. Sin cannot be a quiescent thing: if it do not work it does not exist.
That ye should obey it in the lusts thereof - Αυτῃ εν ταις επιθυμιαις αυτου. This clause is wanting in the most ancient and reputable MSS. and in the principal versions. Griesbach has left it out of his text; and Professor White says, Certissime delenda: "These words should certainly he expunged" they are not necessary to the apostle's argument; it was enough to say, Let not sin reign in your mortal bodies, that ye should obey it. If it be there it will reign there; and its reign supposes, necessarily, the subjection of that in which it reigns. A king reigns when his laws are enforced, and the people obey them. When there is no executive government there is no reign. There may be a royal shadow there, but there is no king.
Albert Barnes: Notes on the Bible - 1834
6:12: Let not sin therefore - This is a conclusion drawn from the pRev_ious train of reasoning. The result of all these considerations is, that sin should not be suffered to reign in us.
Reign - Have dominion; obtain the ascendency, or rule.
In your mortal body - In you. The apostle uses the word "mortal" here, perhaps, for these reasons,
(1) To remind them of the tendency of the flesh to sin and corruption, as equivalent to "fleshly," since the flesh is often used to denote evil passions and desires (compare Rom 7:5, Rom 7:23; Rom 8:3, Rom 8:6); and,
(2) To remind them of their weakness, as the body was mortal, was soon to decay, and was therefore liable to be overcome by temptation. Perhaps, also, he had his eye on the folly of suffering the "mortal body" to overcome the immortal mind, and to bring it into subjection to sin and corruption.
That ye should obey it - That sin should get such an ascendency as to rule entirely over you, and make you the slave.
In the lusts thereof - In its desires, or propensities.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:12: Let not: Rom 6:16, Rom 5:21, Rom 7:23, Rom 7:24; Num 33:55; Deu 7:2; Jos 23:12, Jos 23:13; Jdg 2:3; Psa 19:13; Psa 119:133
mortal: Rom 8:11; Co1 15:53, Co1 15:54; Co2 4:11, Co2 5:4
in the lusts: Rom 6:16, Rom 2:8, Rom 8:13, Rom 13:14; Gal 5:16, Gal 5:24; Eph 2:3, Eph 4:22; Th1 4:5; Ti2 2:22; Tit 2:12, Tit 3:3; Jam 1:14, Jam 1:15, Jam 4:1-3; Pe1 1:14, Pe1 2:11, Pe1 4:2, Pe1 4:3; Jo1 2:15-17; Jde 1:16, Jde 1:18
Geneva 1599
6:12 (6) Let not sin therefore (o) reign in your mortal body, that ye should obey it in the lusts thereof.
(6) An exhortation to contend and strive with corruption and all the effects of it.
(o) By reigning Paul means that principal and high rule which no man strives against, and even if anyone does, it is in vain.
John Gill
6:12 Let not sin therefore reign in your mortal body,.... Since grace reigns in you, sin should not: seeing ye are dead to sin, are baptized into the death of Christ, and are dead with him, and alive through him, sin therefore should not reign in you, and over you. This exhortation does not suppose a freewill power in man naturally, for this is spoken to persons, who had the Spirit and grace of Christ, and in whom God had wrought both to will and to do of his good pleasure; nor is this exhortation unnecessary to believers, though they are dead to sin, and though God has promised it shall not have the dominion over them, and though reigning sin, as divines say, cannot be in regenerate persons; for though they are entirely dead to sin as justified persons, yet not perfectly so as sanctified: they are indeed dead to sin, but sin is not dead in them; it struggles, it makes war, leads captive, and threatens absolute and universal dominion, wherefore such an exhortation is necessary; besides, though God has promised that sin shall not have the dominion, yet making use of means, such as prayer to God that it may not, striving against it, opposing it, in order to hinder its dominion, are no ways inconsistent with the promise of God, whose promises often have their accomplishment in the use of means: moreover, whereas some divines say, that reigning sin may be and others that it cannot be in regenerate persons, it should be observed, that if by reigning sin is meant, sinning against God out of malice and contempt, with the whole heart, without any struggle against it, or repentance for it, or so as to lose the grace of God, and never rise more, then it must be said that it cannot be in a regenerate man; but if by it is meant, falling into sin against their consciences, knowingly and willingly, so as to distress their minds, lose their peace, and grieve the Spirit of God, so as to be held under it, and be led captive by it, such power sin may have in them, and over them; and therefore the exhortation is not needless; and when the apostle says, let it not reign "in your mortal body", by it is either meant the whole man, or rather the body only, which is the instrument of sinning, and is become mortal through sin; and being so, is a reason why it should not reign in it, since it has done so much mischief to it already: and this also denotes the time of sin's being in us, and of the danger of its reigning in us; it is only whilst we are in this mortal body; and the consideration of our mortality should quicken us to war against sin, and be careful not to
obey it in the lusts thereof; the lusts of the body, or flesh, which are therefore sometimes called fleshly lusts, are many, and have great power and influence; and may be said to be obeyed, when provision is made to fulfil them, when these are the business of a man's life, and the whole of his conversation is taken up in them, without struggle against them, or opposition to them; and heroin lies the reign of sin.
John Wesley
6:12 Let not sin reign even in your mortal body - It must be subject to death, but it need not be subject to sin.
Robert Jamieson, A. R. Fausset and David Brown
6:12 WHAT PRACTICAL USE BELIEVERS SHOULD MAKE OF THEIR DEATH TO SIN AND LIFE TO GOD THROUGH UNION TO THE CRUCIFIED SAVIOUR. (Rom 6:12-23)
Let not sin therefore--as a Master
reign--(The reader will observe that wherever in this section the words "Sin," "Obedience," "Righteousness," "Uncleanness," "Iniquity," are figuratively used, to represent a Master, they are here printed in capitals, to make this manifest to the eye, and so save explanation).
in your mortal body, that ye should obey it--sin.
in the lusts thereof--"the lusts of the body," as the Greek makes evident. (The other reading, perhaps the true one, "that ye should obey the lusts thereof," comes to the same thing). The "body" is here viewed as the instrument by which all the sins of the heart become facts of the outward life, and as itself the seat of the lower appetites; and it is called "our mortal body," probably to remind us how unsuitable is this reign of sin in those who are "alive from the dead." But the reign here meant is the unchecked dominion of sin within us. Its outward acts are next referred to.
6:136:13: Եւ մի՛ պատրաստէք զանդամս ձեր զէն անիրաւութեան մեղա՛ցն. այլ պատրաստեցէ՛ք զանձինս ձեր Աստուծոյ, որպէս ՚ի մեռելոց՝ ՚ի կենդանի՛ս. եւ զանդա՛մս ձեր՝ զէ՛ն արդարութեանն Աստուծոյ[3393]։ [3393] Օրինակ մի. Զանձինս ձեր զէն անիրա՛՛... որպէս եւ մեռելոց կեն՛՛։
13 Եւ ձեր մարմնի անդամները, որպէս անիրաւութեան գործիք, ի ծառայութիւն մեղքի մի՛ պատրաստէք, այլ յանձնեցէ՛ք ձեզ՝ ի ծառայութիւն Աստծու, որպէս մեռելներից կենդանի դարձածներ, իսկ ձեր մարմնի անդամները՝ արդարութեան գործիքներ՝ ի ծառայութիւն Աստծու,
13 Եւ ձեր անդամները մեղքի մի՛ ընծայէք, անիրաւութեան գործիք ըլլալու, հապա ձեր անձերը Աստուծոյ ընծայեցէք որպէս թէ մեռելներէն ողջնցած եւ ձեր անդամները արդարութեան գործիքներ՝ Աստուծոյ։
եւ մի՛ պատրաստէք զանդամս ձեր զէն անիրաւութեան` մեղացն, այլ պատրաստեցէք զանձինս ձեր Աստուծոյ, որպէս ի մեռելոց ի կենդանիս, եւ զանդամս ձեր` զէն արդարութեանն Աստուծոյ:

6:13: Եւ մի՛ պատրաստէք զանդամս ձեր զէն անիրաւութեան մեղա՛ցն. այլ պատրաստեցէ՛ք զանձինս ձեր Աստուծոյ, որպէս ՚ի մեռելոց՝ ՚ի կենդանի՛ս. եւ զանդա՛մս ձեր՝ զէ՛ն արդարութեանն Աստուծոյ[3393]։
[3393] Օրինակ մի. Զանձինս ձեր զէն անիրա՛՛... որպէս եւ մեռելոց կեն՛՛։
13 Եւ ձեր մարմնի անդամները, որպէս անիրաւութեան գործիք, ի ծառայութիւն մեղքի մի՛ պատրաստէք, այլ յանձնեցէ՛ք ձեզ՝ ի ծառայութիւն Աստծու, որպէս մեռելներից կենդանի դարձածներ, իսկ ձեր մարմնի անդամները՝ արդարութեան գործիքներ՝ ի ծառայութիւն Աստծու,
13 Եւ ձեր անդամները մեղքի մի՛ ընծայէք, անիրաւութեան գործիք ըլլալու, հապա ձեր անձերը Աստուծոյ ընծայեցէք որպէս թէ մեռելներէն ողջնցած եւ ձեր անդամները արդարութեան գործիքներ՝ Աստուծոյ։
zohrab-1805▾ eastern-1994▾ western am▾
6:1313: и не предавайте членов ваших греху в орудия неправды, но представьте себя Богу, как оживших из мертвых, и члены ваши Богу в орудия праведности.
6:13  μηδὲ παριστάνετε τὰ μέλη ὑμῶν ὅπλα ἀδικίας τῇ ἁμαρτίᾳ, ἀλλὰ παραστήσατε ἑαυτοὺς τῶ θεῶ ὡσεὶ ἐκ νεκρῶν ζῶντας καὶ τὰ μέλη ὑμῶν ὅπλα δικαιοσύνης τῶ θεῶ·
6:13. μηδὲ (lest-morevoer) παριστάνετε (ye-should-stand-beside) τὰ (to-the-ones) μέλη (to-members) ὑμῶν (of-ye) ὅπλα (to-implements) ἀδικίας (of-an-un-coursing-unto) τῇ (unto-the-one) ἁμαρτίᾳ, (unto-an-un-adjusting-along-unto,"ἀλλὰ (other) παραστήσατε (ye-should-have-stood-beside) ἑαυτοὺς (to-selves) τῷ (unto-the-one) θεῷ (unto-a-Deity) ὡσεὶ (as-if) ἐκ (out) νεκρῶν ( of-en-deaded ) ζῶντας ( to-lifing-unto ) καὶ (and) τὰ (to-the-ones) μέλη (to-members) ὑμῶν (of-ye) ὅπλα (to-implements) δικαιοσύνης (of-a-course-belongedness) τῷ (unto-the-one) θεῷ: (unto-a-Deity)
6:13. sed neque exhibeatis membra vestra arma iniquitatis peccato sed exhibete vos Deo tamquam ex mortuis viventes et membra vestra arma iustitiae DeoNeither yield ye your members as instruments of iniquity unto sin: but present yourselves to God, as those that are alive from the dead; and your members as instruments of justice unto God.
13. neither present your members unto sin instruments of unrighteousness; but present yourselves unto God, as alive from the dead, and your members instruments of righteousness unto God.
6:13. Nor should you offer the parts of your body as instruments of iniquity for sin. Instead, offer yourselves to God, as if you were living after death, and offer the parts of your body as instruments of justice for God.
6:13. Neither yield ye your members [as] instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members [as] instruments of righteousness unto God.
Neither yield ye your members [as] instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members [as] instruments of righteousness unto God:

13: и не предавайте членов ваших греху в орудия неправды, но представьте себя Богу, как оживших из мертвых, и члены ваши Богу в орудия праведности.
6:13  μηδὲ παριστάνετε τὰ μέλη ὑμῶν ὅπλα ἀδικίας τῇ ἁμαρτίᾳ, ἀλλὰ παραστήσατε ἑαυτοὺς τῶ θεῶ ὡσεὶ ἐκ νεκρῶν ζῶντας καὶ τὰ μέλη ὑμῶν ὅπλα δικαιοσύνης τῶ θεῶ·
6:13. sed neque exhibeatis membra vestra arma iniquitatis peccato sed exhibete vos Deo tamquam ex mortuis viventes et membra vestra arma iustitiae Deo
Neither yield ye your members as instruments of iniquity unto sin: but present yourselves to God, as those that are alive from the dead; and your members as instruments of justice unto God.
6:13. Nor should you offer the parts of your body as instruments of iniquity for sin. Instead, offer yourselves to God, as if you were living after death, and offer the parts of your body as instruments of justice for God.
6:13. Neither yield ye your members [as] instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members [as] instruments of righteousness unto God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:13: Neither yield ye your members - Do not yield to temptation. It is no sin to be tempted, the sin lies in yielding. While the sin exists only in Satan's solicitation, it is the devil's sin, not ours: when we yield, we make the devil's sin our own: then we Enter Into temptation. Resist the devil, and he will flee from you. Satan himself cannot force you to sin: till he wins over your will, he cannot bring you into subjection. You may be tempted; but yield not to the temptation.
Yield yourselves unto God - Let God have your wills; keep them ever on his side; there they are safe, and there they will be active. Satan cannot force the will, and God will not. Indeed it would cease to be will were it forced by either: it is essential to its being that it be free.
And your members as instruments, etc. - Let soul and body be employed in the service of your Maker; let him have your hearts; and with them, your heads, your hands, your feet. Think and devise what is pure; speak what is true, and to the use of edifying; work that which is just and good; and walk steadily in the way that leads to everlasting felicity. Be holy within and holy without.
Albert Barnes: Notes on the Bible - 1834
6:13: Neither yield ye your members - Do not give up, or devote, or employ your members, etc. The word "members" here refers to the members of the body - the hands, feet, tongue, etc. It is a specification of what in Rom 6:12 is included under the general term "body;" see Rom 7:5, Rom 7:23; Co1 6:15; Co1 12:12, Co1 12:18, Co1 12:20.
As instruments - This word ὁπλα hopla properly signifies "arms;" or implements of war; but it also denotes an instrument of any kind which we use for defense or aid. Here it means that we should not devote our members - our hands, tongue, etc., as if under the direction of sinful passions and corrupt desires, to accomplish purposes of iniquity. We should not make the members of our bodies the slaves of sin reigning within us.
Unto sin - In the service of sin; to work iniquity.
But yield yourselves ... - Give or devote yourselves to God.
That are alive - Rom 6:11.
And your members ... - Christians should devote every member of the body to God and to his service. Their tongue should be consecrated to his praise, and to the office of truth, and kindness, and benevolence; their hands should be employed in useful labor for him and his cause; their feet should be swift in his service, and should not go in the paths of iniquity; their eyes should contemplate his works to excite thanksgiving and praise; their ears should not be employed to listen to words of deceit, or songs of dangerous and licentious tendency, or to persuasion that would lead astray, but should be open to catch the voice of God as he utters his will in the Book of truth, or as he speaks in the gale, the zephyr, the rolling thunder, the ocean, or in the great events of his providence. He speaks to us every day, and we should hear him; he spreads his glories before us, and we should survey them to praise him; he commands, and our hands, and heart, and feet should obey.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:13: Neither: Rom 6:16, Rom 6:19, Rom 7:5, Rom 7:23; Co1 6:15; Col 3:5; Jam 3:5, Jam 3:6, Jam 4:1
instruments: Gr. arms, or weapons, Co2 10:4
unrighteousness: Rom 1:29, Rom 2:8, Rom 2:9; Deu 25:16; Isa 3:10, Isa 3:11, Isa 55:7; Eze 18:4; Co1 6:9; Th2 2:12; Pe2 2:13-15; Jo1 1:9
but yield: Rom 12:1; Ch2 30:8; Dan 3:28; Co1 6:20; Co2 8:5; Phi 1:20
alive: Rom 6:11; Luk 15:24, Luk 15:32; Joh 5:24; Co2 5:15; Eph 2:5, Eph 5:14; Col 2:13; Pe1 2:24, Pe1 4:2
and your: Psa 37:30; Pro 12:18; Jam 3:5, Jam 3:6
Geneva 1599
6:13 Neither (p) yield ye your (q) members [as] (r) instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members [as] instruments of righteousness unto God.
(p) To sin, as to a Lord or tyrant.
(q) Your mind and all the powers of it.
(r) As instruments to commit wickedness with them.
John Gill
6:13 Neither yield ye your members,.... The apostle more fully explains what he means by obeying sin in the lusts thereof; a presenting, or making use of the "members, as instruments of unrighteousness unto sin": by their "members" he means the several powers and faculties of the soul, and so the Ethiopic version renders it, "your souls"; or the several parts of the body, or both; by "yielding", or presenting of them, is designed the employment of them in the service of sin,
as instruments of unrighteousness unto sin: that is, as means of performing unrighteous actions, in obedience to sin, or the corruption of nature with its lusts: the word translated "instruments", signifies "arms" or "weapons": so the ancients (w) formerly reckoned weapons the members of soldiers; and here the apostle calls the members weapons, which he would not have the saints use in favour of sin, an enemy and a tyrant; for that would be unrighteous in itself, and injurious to God and themselves: says he,
but yield yourselves unto God, as those that are alive from the dead: that is, present themselves soul and body to God, give up and devote themselves to him, and to his service, and yield a cheerful obedience to him; considering themselves as under great obligation so to do, inasmuch as they are freed from condemnation and death, by the righteousness of Christ; and quickened, when dead in trespasses and sins, by his Spirit and grace; and therefore should yield
your members, their whole selves,
as instruments, or weapons
of righteousness unto God; by fighting against sin, revenging all disobedience, and fulfilling obedience to the commands of God: the same is here meant, as is by putting on "the armour of light" Rom 13:12, and wearing and making use of "the armour of righteousness, on the right hand and the left", 2Cor 6:7.
(w) Alexander ab Alex. Genial. Dier. l. 1. c. 12. p. 18.
John Wesley
6:13 Neither present your members to sin - To corrupt nature, a mere tyrant. But to God - Your lawful King.
Robert Jamieson, A. R. Fausset and David Brown
6:13 Neither yield ye your members instruments of unrighteousness unto Sin, but yield yourselves--this is the great surrender.
unto God as those that are alive from the dead, and--as the fruit of this.
your members--till now prostituted to sin.
instruments of righteousness unto God--But what if indwelling sin should prove too strong for us? The reply is: But it will not.
6:146:14: Զի մեղք ձեզ ո՛չ տիրեսցեն. քանզի ո՛չ էք ընդ օրինօք՝ այլ ընդ շնորհօ՛ք[3394]։ [3394] Օրինակ մի. Քանզի մեղք ձեր մի՛ տիրեսցեն։
14 որպէսզի մեղքը ձեզ չտիրի. քանզի օրէնքի տակ չէք, այլ՝ շնորհի:
14 Քանզի մեղքը ձեր վրայ պիտի չիշխէ. վասն զի օրէնքի տակ չէք, հապա շնորհքի տակ։
Զի մեղք ձեզ ոչ տիրեսցեն. քանզի ոչ էք ընդ օրինօք, այլ` ընդ շնորհօք:

6:14: Զի մեղք ձեզ ո՛չ տիրեսցեն. քանզի ո՛չ էք ընդ օրինօք՝ այլ ընդ շնորհօ՛ք[3394]։
[3394] Օրինակ մի. Քանզի մեղք ձեր մի՛ տիրեսցեն։
14 որպէսզի մեղքը ձեզ չտիրի. քանզի օրէնքի տակ չէք, այլ՝ շնորհի:
14 Քանզի մեղքը ձեր վրայ պիտի չիշխէ. վասն զի օրէնքի տակ չէք, հապա շնորհքի տակ։
zohrab-1805▾ eastern-1994▾ western am▾
6:1414: Грех не должен над вами господствовать, ибо вы не под законом, но под благодатью.
6:14  ἁμαρτία γὰρ ὑμῶν οὐ κυριεύσει, οὐ γάρ ἐστε ὑπὸ νόμον ἀλλὰ ὑπὸ χάριν.
6:14. ἁμαρτία (an-un-adjusting-along-unto) γὰρ (therefore) ὑμῶν (of-ye) οὐ (not) κυριεύσει, (it-shall-authority-belong-of,"οὐ (not) γάρ (therefore) ἐστε (ye-be) ὑπὸ (under) νόμον (to-a-parcelee,"ἀλλὰ (other) ὑπὸ (under) χάριν. (to-a-granting)
6:14. peccatum enim vobis non dominabitur non enim sub lege estis sed sub gratiaFor sin shall not have dominion over you: for you are not under the law, but under grace.
14. For sin shall not have dominion over you: for ye are not under law, but under grace.
6:14. For sin should not have dominion over you. For you are not under the law, but under grace.
6:14. For sin shall not have dominion over you: for ye are not under the law, but under grace.
For sin shall not have dominion over you: for ye are not under the law, but under grace:

14: Грех не должен над вами господствовать, ибо вы не под законом, но под благодатью.
6:14  ἁμαρτία γὰρ ὑμῶν οὐ κυριεύσει, οὐ γάρ ἐστε ὑπὸ νόμον ἀλλὰ ὑπὸ χάριν.
6:14. peccatum enim vobis non dominabitur non enim sub lege estis sed sub gratia
For sin shall not have dominion over you: for you are not under the law, but under grace.
6:14. For sin should not have dominion over you. For you are not under the law, but under grace.
6:14. For sin shall not have dominion over you: for ye are not under the law, but under grace.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Повторивши, что грех теперь не должен уже обладать людьми, искупленными Христом, Апостол, для уверения своих читателей в этом указывает на то, что они теперь уже находятся не под законом, а под благодатию. Это состояние благодатное или примирение с Богом и общение с Ним сообщает душе такую победную мощь, какая совершенно отсутствовала в тех, кто находился под водительством закона. У подзаконного человека в душе постоянно было только тягостное чувство своей ответственности пред Богом, страх осуждения и рабская покорность вместо детской преданности, какую питает в отношении к Богу христианин.
Adam Clarke: Commentary on the Bible - 1831
6:14: Sin shall not have dominion over you - God delivers you from it; and if you again become subject to it, it will be the effect of your own choice or negligence.
Ye are not under the law - That law which exacts obedience, without giving power to obey; that condemns every transgression and every unholy thought without providing for the extirpation of evil or the pardon of sin.
But under grace - Ye are under the merciful and beneficent dispensation of the Gospel, that, although it requires the strictest conformity to the will of God, affords sufficient power to be thus conformed; and, in the death of Christ, has provided pardon for all that is past, and grace to help in every time of need.
Albert Barnes: Notes on the Bible - 1834
6:14: For sin ... - The propensity or inclination to sin.
Shall not have dominion - Shall not reign, Rom 5:12; Rom 6:6. This implies that sin ought not to have this dominion; and it also expresses the conviction of the apostle that it would not have this rule over Christians.
For we are not under law - We who are Christians are not subject to that law where sin is excited, and where it rages unsubdued. But it may be asked here, What is meant by this declaration? Does it mean that Christians are absolved from all the obligations of the law? I answer,
(1) The apostle does not affirm that Christians are not bound to obey the moral law. The whole scope of his reasoning shows that he maintains that they are. The whole structure of Christianity supposes the same thing; compare Mat 5:17-19.
(2) the apostle means to say that Christians are not under the law as legalists, or as attempting to be justified by it. They seek a different plan of justification altogether: and they do not attempt to be justified by their own obedience. The Jews did; they do not.
(3) it is implied here that the effect of an attempt to be justified by the Law was not to subdue sins, but to excite them and to lead to indulgence in them.
Justification by works would destroy no sin, would check no evil propensity, but would leave a man to all the ravages and riotings of unsubdued passion. If, therefore, the apostle had maintained that people were justified by works, he could not have consistently exhorted them to abandon their sins. He would have had no powerful motives by which to urge it; for the scheme would not lead to it. But he here says that the Christian was seeking justification on a plan which contemplated and which accomplished the destruction of sin; and he therefore infers that sin should not have dominion over them.
But under grace - Under a scheme of mercy, the design and tendency of which is to subdue sin, and destroy it. In what way the system of grace removes and destroys sin, the apostle states in the following verses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:14: sin: Rom 6:12, Rom 5:20, Rom 5:21, Rom 8:2; Psa 130:7, Psa 130:8; Mic 7:19; Mat 1:21; Joh 8:36; Tit 2:14; Heb 8:10
for ye: Rom 3:19, Rom 3:20, Rom 7:4-11; Gal 3:23, Gal 4:4, Gal 4:5, Gal 4:21, Gal 5:18
under: Rom 6:15, Rom 4:16, Rom 5:21, Rom 11:6; Joh 1:17; Co2 3:6-9
Geneva 1599
6:14 (7) For sin shall not have dominion over you: for ye are not under the law, but under grace.
(7) He grants that sin is not yet so dead in us that it is utterly extinct: but he promises victory to those that contend bravely, because we have the grace of God given to us which works so that the law is not now in us the power and instrument of sin.
John Gill
6:14 For sin shall not have dominion over you,.... It has dominion over God's people in a state of unregeneracy: and after conversion it is still in them, and has great power oftentimes to hinder that which is good, and to effect that which is evil; it entices and ensnares, and brings into captivity, and seems as though it would regain its dominion, and reign again, but it shall not. This is not a precept, exhortation, or admonition, as before, though some read it as such, "let not sin have dominion over you"; nor does it express merely what ought not to be, but what cannot, and shall not be; it is an absolute promise, that sin shall not have the dominion over believers; and respects not acts of sin, but the principle of sin; and means not its damning power, though that is took away, but its tyrannical, governing power: "it shall not lord it over you", as the words may be rendered; for in regeneration, sin is dethroned; Christ enters as Lord, and continues to be so; saints are in another kingdom, the kingdom of Christ and grace; could sin reign again over them, they might be lost and perish, which they never can: now this is a noble argument why saints should use their members as weapons of righteousness for God and against sin; since they are sure of being conquerors, and are secure from the tyrannical government of sin over them. The Jewish doctors say (x), there are three persons, , "over whom the evil imagination", or "sin, had not the dominion"; and these are they, Abraham, Isaac, and Jacob; but these are not the only persons, for all Abraham's spiritual seed, all that are of the faith of Abraham, enjoy the same favour: the reason of this is,
for ye are not under the law; by which is meant, not the law of nature; nor the civil law of the Jews; nor their ceremonial law; but either the law of sin, as a governing principle; or rather the moral law: this they were under, so as to obey it, but not in order to obtain righteousness by it; or as forced to obey it by its threats and terrors; they were not under its rigorous exaction; nor under its curse and condemnation; nor as irritating sin, and causing it to abound; or as a covenant of works:
but under grace; under the covenant of grace, and in the enjoyment of the blessings of it; under the Gospel, and the dispensation of it, which leads and teaches men to deny ungodliness and worldly lusts; under and in the possession of the grace of justification and pardon, which strongly influence to righteousness and holiness; and under regenerating and sanctifying grace as a reigning governing principle in the soul. The apostle's view in this is, to affect the saints with their present privilege, and to engage them in a cheerful conflict with sin, and to stir up in them an abhorrence of living in it.
(x) T. Bab. Bava Bathra, fol. 17. 1.
John Wesley
6:14 Sin shall not have dominion over you - It has neither right nor power. For ye are not under the law - A dispensation of terror and bondage, which only shows sin, without enabling you to conquer it. But under grace - Under the merciful dispensation of the gospel, which brings complete victory over it to every one who is under the powerful influences of the Spirit of Christ.
Robert Jamieson, A. R. Fausset and David Brown
6:14 For Sin shall not have dominion over you--as the slaves of a tyrant lord.
for ye are not under the law, but under grace--The force of this glorious assurance can only be felt by observing the grounds on which it rests. To be "under the law" is, first, to be under its claim to entire obedience; and so, next under its curse for the breach of these. And as all power to obey can reach the sinner only through Grace, of which the law knows nothing, it follows that to be "under the law" is, finally, to be shut up under an inability to keep it, and consequently to be the helpless slave of sin. On the other hand, to be "under grace," is to be under the glorious canopy and saving effects of that "grace which reigns through righteousness unto eternal life through Jesus Christ our Lord" (see on Rom 5:20-21). The curse of the law has been completely lifted from off them; they are made "the righteousness of God in Him"; and they are "alive unto God through Jesus Christ." So that, as when they were "under the law," Sin could not but have dominion over them, so now that they are "under grace," Sin cannot but be subdued under them. If before, Sin resistlessly triumphed, Grace will now be more than conqueror.
6:156:15: Իսկ արդ՝ զիա՞րդ. մեղիցո՞ւք՝ զի չե՛մք ընդ օրինօք, այլ ընդ շնորհօք. քա՛ւ լիցի[3395]։ [3395] Ոմանք. Իսկ զիա՞րդ. մեղի՛՛։
15 Իսկ արդ, ի՞նչ: Մե՞ղք գործենք, որովհետեւ օրէնքի տակ չենք, այլ՝ շնորհի: Քա՛ւ լիցի:
15 Ուրեմն ի՞նչ. մե՞ղք գործենք քանի որ օրէնքի տակ չենք, հապա շնորհքի տակ։ Քա՛ւ լիցի։
Իսկ արդ զիա՞րդ. մեղիցո՞ւք զի չեմք ընդ օրինօք, այլ` ընդ շնորհօք. քաւ լիցի:

6:15: Իսկ արդ՝ զիա՞րդ. մեղիցո՞ւք՝ զի չե՛մք ընդ օրինօք, այլ ընդ շնորհօք. քա՛ւ լիցի[3395]։
[3395] Ոմանք. Իսկ զիա՞րդ. մեղի՛՛։
15 Իսկ արդ, ի՞նչ: Մե՞ղք գործենք, որովհետեւ օրէնքի տակ չենք, այլ՝ շնորհի: Քա՛ւ լիցի:
15 Ուրեմն ի՞նչ. մե՞ղք գործենք քանի որ օրէնքի տակ չենք, հապա շնորհքի տակ։ Քա՛ւ լիցի։
zohrab-1805▾ eastern-1994▾ western am▾
6:1515: Что же? станем ли грешить, потому что мы не под законом, а под благодатью? Никак.
6:15  τί οὗν; ἁμαρτήσωμεν ὅτι οὐκ ἐσμὲν ὑπὸ νόμον ἀλλὰ ὑπὸ χάριν; μὴ γένοιτο.
6:15. Τί (What-one) οὖν; (accordingly?"ἁμαρτήσωμεν (We-might-have-un-adjusted-along) ὅτι (to-which-a-one) οὐκ (not) ἐσμὲν (we-be) ὑπὸ (under) νόμον (to-a-parcelee,"ἀλλὰ (other) ὑπὸ (under) χάριν; (to-a-granting?"μὴ (Lest) γένοιτο : ( it-may-have-had-became )
6:15. quid ergo peccavimus quoniam non sumus sub lege sed sub gratia absitWhat then? Shall we sin, because we are not under the law, but under grace? God forbid!
15. What then? shall we sin, because we are not under law, but under grace? God forbid.
6:15. What is next? Should we sin because we are not under the law, but under grace? Let it not be so!
6:15. What then? shall we sin, because we are not under the law, but under grace? God forbid.
What then? shall we sin, because we are not under the law, but under grace? God forbid:

15: Что же? станем ли грешить, потому что мы не под законом, а под благодатью? Никак.
6:15  τί οὗν; ἁμαρτήσωμεν ὅτι οὐκ ἐσμὲν ὑπὸ νόμον ἀλλὰ ὑπὸ χάριν; μὴ γένοιτο.
6:15. quid ergo peccavimus quoniam non sumus sub lege sed sub gratia absit
What then? Shall we sin, because we are not under the law, but under grace? God forbid!
6:15. What is next? Should we sin because we are not under the law, but under grace? Let it not be so!
6:15. What then? shall we sin, because we are not under the law, but under grace? God forbid.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Апостол видит противника, который высказывает сомнение в том, чтобы благодать сама по себе, без закона, могла предохранить христиан от грехов. - Станем ли грешить - amarthswmen. Это - аорист, обозначающий однократный, отдельный акт греха. Поэтому здесь, очевидно, речь идет о том, достаточно ли сильна благодать, чтобы победить грехи в каждом отдельном случае. Она может казаться очень снисходительною к отдельным человеческим грехопадениям, тогда как закон строго карал за каждый случай нарушения воли Божией. Апостол дает отрицательный ответ на поставленный им вопрос.
Adam Clarke: Commentary on the Bible - 1831
6:15: Shall we sin because we are not under the law - 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!
Albert Barnes: Notes on the Bible - 1834
6:15: What then? shall we sin ... - 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.
God forbid - Note, Rom 3:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:15: What: Rom 3:9
shall we: Rom 6:1, Rom 6:2; Co1 9:20, Co1 9:21; Co2 7:1; Gal 2:17, Gal 2:18; Eph 2:8-10; Tit 2:11-14; Jde 1:4
Geneva 1599
6:15 (8) What then? shall we sin, because we are not under the law, but under grace? God forbid.
(8) To be under the law and under sin signifies the same thing, with respect to whose who are not sanctified, and on the other hand to be under grace and righteousness is in harmony with those that are regenerated. Now these are contraries, so that one cannot agree with the other: therefore let righteousness expel sin.
John Gill
6:15 What then? shall we sin,.... Does it follow from hence, that therefore we may sin, and go on and continue in it,
because we are not under the law, but under grace? 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, though his loving kindness 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.
Robert Jamieson, A. R. Fausset and David Brown
6:15 What then? . . . Know ye not--it is a dictate of common sense.
6:166:16: Ո՞չ գիտէք՝ եթէ որում պատրաստէ՛ք զանձինս ձեր ծառա՛յս ՚ի հնազանդութիւն, ծառա՛յ էք որում հնազանդիքն. եթէ մեղաց, եւ եթէ ՚ի հնազանդութի՛ւն արդարութեան[3396]։ [3396] Բազումք. Թէ որում պատրաս՛՛։ Ոմանք յաւելուն. Եթէ մեղաց՝ մահու. եւ եթէ հնազանդութիւն արդարութեան՝ ՚ի կեանս։ Ուր Ոսկան. Եթէ մեղաց՝ ՚ի մահ։
16 Չգիտէ՞ք, թէ ում համար, որ դուք ձեզ ծառայութեան մէջ էք դնում հնազանդութեան համար, ծառայ էք, ում որ հնազանդւում էք. եթէ՝ մեղքին՝ մահուան[8], է տանում, իսկ եթէ՝ Աստծու հնազանդութեանը՝ արդարութեան:[8] Յուն. լաւ բն. ունեն... մեղքին, որն առաջնորդում է մահուան:
16 Չէ՞ք գիտեր թէ որու որ անձերնիդ իբր ծառայ ընծայէք հնազանդելու, ծառայ կ’ըլլաք անոր՝ որուն որ կը հնազանդիք, թէ՛ մեղքի՝ որ մահուան կը տանի եւ թէ՛ հնազանդութեան որ՝ արդարութեան։
Ո՞չ գիտէք թէ որում պատրաստէք զանձինս ձեր ծառայս ի հնազանդութիւն` ծառայ էք որում հնազանդիքն. եթէ մեղաց` մահու, եւ եթէ ի հնազանդութիւն` արդարութեան:

6:16: Ո՞չ գիտէք՝ եթէ որում պատրաստէ՛ք զանձինս ձեր ծառա՛յս ՚ի հնազանդութիւն, ծառա՛յ էք որում հնազանդիքն. եթէ մեղաց, եւ եթէ ՚ի հնազանդութի՛ւն արդարութեան[3396]։
[3396] Բազումք. Թէ որում պատրաս՛՛։ Ոմանք յաւելուն. Եթէ մեղաց՝ մահու. եւ եթէ հնազանդութիւն արդարութեան՝ ՚ի կեանս։ Ուր Ոսկան. Եթէ մեղաց՝ ՚ի մահ։
16 Չգիտէ՞ք, թէ ում համար, որ դուք ձեզ ծառայութեան մէջ էք դնում հնազանդութեան համար, ծառայ էք, ում որ հնազանդւում էք. եթէ՝ մեղքին՝ մահուան[8], է տանում, իսկ եթէ՝ Աստծու հնազանդութեանը՝ արդարութեան:
[8] Յուն. լաւ բն. ունեն... մեղքին, որն առաջնորդում է մահուան:
16 Չէ՞ք գիտեր թէ որու որ անձերնիդ իբր ծառայ ընծայէք հնազանդելու, ծառայ կ’ըլլաք անոր՝ որուն որ կը հնազանդիք, թէ՛ մեղքի՝ որ մահուան կը տանի եւ թէ՛ հնազանդութեան որ՝ արդարութեան։
zohrab-1805▾ eastern-1994▾ western am▾
6:1616: Неужели вы не знаете, что, кому вы отдаете себя в рабы для послушания, того вы и рабы, кому повинуетесь, или [рабы] греха к смерти, или послушания к праведности?
6:16  οὐκ οἴδατε ὅτι ᾧ παριστάνετε ἑαυτοὺς δούλους εἰς ὑπακοήν, δοῦλοί ἐστε ᾧ ὑπακούετε, ἤτοι ἁμαρτίας εἰς θάνατον ἢ ὑπακοῆς εἰς δικαιοσύνην;
6:16. οὐκ (not) οἴδατε (ye-had-come-to-see) ὅτι (to-which-a-one) ᾧ (unto-which) παριστάνετε (ye-stand-beside) ἑαυτοὺς (to-selves) δούλους (to-bondees) εἰς (into) ὑπακοήν, (to-a-hearing-under,"δοῦλοί (bondees) ἐστε (ye-be) ᾧ (unto-which) ὑπακούετε, (ye-hear-under?"ἤτοι (Or-unto-the-one) ἁμαρτίας (of-an-un-adjusting-along-unto) εἰς (into) θάνατον (to-a-death?"ἢ (Or) ὑπακοῆς (of-a-hearing-under) εἰς (into) δικαιοσύνην; (to-a-course-belongedness?"
6:16. nescitis quoniam cui exhibetis vos servos ad oboediendum servi estis eius cui oboeditis sive peccati sive oboeditionis ad iustitiamKnow you not that to whom you yield yourselves servants to obey, his servants you are whom you obey, whether it be of sin unto death or of obedience unto justice.
16. Know ye not, that to whom ye present yourselves servants unto obedience, his servants ye are whom ye obey; whether of sin unto death, or of obedience unto righteousness?
6:16. Do you not know to whom you are offering yourselves as servants under obedience? You are the servants of whomever you obey: whether of sin, unto death, or of obedience, unto justice.
6:16. Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?
Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness:

16: Неужели вы не знаете, что, кому вы отдаете себя в рабы для послушания, того вы и рабы, кому повинуетесь, или [рабы] греха к смерти, или послушания к праведности?
6:16  οὐκ οἴδατε ὅτι ᾧ παριστάνετε ἑαυτοὺς δούλους εἰς ὑπακοήν, δοῦλοί ἐστε ᾧ ὑπακούετε, ἤτοι ἁμαρτίας εἰς θάνατον ἢ ὑπακοῆς εἰς δικαιοσύνην;
6:16. nescitis quoniam cui exhibetis vos servos ad oboediendum servi estis eius cui oboeditis sive peccati sive oboeditionis ad iustitiam
Know you not that to whom you yield yourselves servants to obey, his servants you are whom you obey, whether it be of sin unto death or of obedience unto justice.
6:16. Do you not know to whom you are offering yourselves as servants under obedience? You are the servants of whomever you obey: whether of sin, unto death, or of obedience, unto justice.
6:16. Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Обыкновенно бывает, что несколько раз совершенный нами грех уже дает нашей воле известное направление, от которого она не в состоянии уклониться. То же замечается и в отношении к хорошим поступкам. Так появляются у человека или худые, или добрые привычки. Этот психологический закон выражен в словах Христа: "всякий, делающий грех, есть раб греха" (Ин 8:34), Апостол также имеет в виду этот закон, говоря здесь о рабстве или греху, или праведности: человек непременно должен иметь владыку - без этого он существовать не может... Этим владыкою должен быть или грех, или праведность. Если читатели послания пошли путем добродетели, то, значит, они несомненно придут к полному подчинению праведности или благодати. Последняя станет для них таким же господином, каким был закон для еврея. - Кому вы отдаете себя... Это указывает на первые шаги, какие делают люди в том или другом направлении. В этот момент человек еще обнаруживает известную степень нравственной свободы в отношении к тому началу, которое хочет овладеть его существом, его волей - он сам отдает себя. Но вместе с тем, как он начинает проявлять известную податливость пред чуждым пока еще ему началом, он более и более теряет свободу и становится на положении раба у этого человека. - К смерти. Здесь, конечно, разумеется нравственная смерть, отлучение от Бога, потому что ей противополагается не вечная жизнь, а праведность. Физически же рабы праведности так же умирают, как и рабы греха. - Послушания, т. е. веры во Христа и в Евангелие. И в следующем стихе глагол быть послушным означает собственно акт вере. - К праведности, т. е. к добродетельной жизни, основанной на вере. Эта добродетельная жизнь является противоположностью смерти, к которой ведет грех.
Adam Clarke: Commentary on the Bible - 1831
6:16: To whom ye yield yourselves - Can you suppose that you should continue to be the servants of Christ if ye give way to sin? Is he not the master who exacts the service, and to whom the service is performed? Sin is the service of Satan; righteousness the service of Christ. If ye sin ye are the servants of Satan, and not the servants of God.
The word δουλος, which we translate servant, properly signifies slave; and a slave among the Greeks and Romans was considered as his master's property, and he might dispose of him as he pleased. Under a bad master, the lot of the slave was most oppressive and dreadful; his ease and comfort were never consulted; he was treated worse than a beast; and, in many cases, his life hung on the mere caprice of the master. This state is the state of every poor, miserable sinner; he is the slave of Satan, and his own evil lusts and appetites are his most cruel task-masters. The same word is applied to the servants of Christ, the more forcibly to show that they are their Master's property; and that, as he is infinitely good and benevolent, therefore his service must be perfect freedom. Indeed, he exacts no obedience from them which he does not turn to their eternal advantage; for this master has no self-interest to secure. See on Rom 1:1 (note).
Albert Barnes: Notes on the Bible - 1834
6:16: Know ye not ... - The objection noticed in Rom 6:15, the apostle answers by a reference to the known laws of servitude or slavery, Rom 6:16-20, and by showing that Christians, who had been the slaves of sin, have now become the servants of righteousness, and were therefore bound by the proper laws of servitude to obey their new master: as if he had said, "I assume that you know: you are acquainted with the laws of servitude; you know what is required in such cases." This would be known to all who had been either masters or slaves, or who had observed the usual laws and obligations of servitude.
To whom ye yield yourselves - To whom ye give up yourselves for servitude or obedience. The apostle here refers to voluntary servitude; but where this existed, the power of the master over the time and services of the servant was absolute. The argument of the apostle is, that Christians had become the voluntary servants of God, and were therefore bound to obey him entirely. Servitude among the ancients, whether voluntary or involuntary, was rigid, and gave the master an absolute right over his slave, Luk 17:9; Joh 8:34; Joh 15:15. To obey. To be obedient; or for the purpose of obeying his commands.
To whom ye obey - To whom ye come under subjection. That is, you are bound to obey his requirements.
Whether of sin - The general law of servitude the apostle now applies to the case before him. If people became the servants of sin, if they gave themselves to its indulgence, they would obey it, let the consequences be what they might. Even with death, and ruin, and condemnation before them; they would obey sin. They give indulgence to their evil passions and desires, and follow them as obedient servants even if they lead them down to hell. Whatever be the consequences of sin. yet he who yields to it must abide by them, even if it leads him down to death and eternal woe.
Or of obedience ... - The same law exists in regard to holiness or obedience. The man who becomes the servant of holiness will feel himself bound by the law of servitude to obey, and to pursue it to its regular consequences.
Unto righteousness - Unto justification; that is, unto eternal life. The expression stands contrasted with "death," and doubtless means that he who thus becomes the voluntary servant of holiness, will feel himself bound to obey it, unto complete and eternal justification and life; compare Rom 6:21-22. The argument is drawn from what the Christian would feel of the nature of obligation. He would obey him to Whom he had devoted himself.
(This would seem to imply that justification is the effect of obedience. Δικαιοσυνη Dikaiosunē, however, does not signify justification, but righteousness, that is, in this case, personal holiness. The sense is, that while the service of sin leads to death, that of obedience issues in holiness or righteousness. It is no objection to this view that it does not preserve the antithesis, since "justification" is not the opposite of "death," any more than holiness. "There is no need," says Mr. Haldane, "that there should be such an exact correspondence in the parts of the antithesis, as is supposed. And there is a most obvious reason why it could not be so. Death is the wages of sin, but life is not the wages of obedience.")
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:16: Know: Rom 6:3
to whom: Rom 6:13; Jos 24:15; Mat 6:24; Joh 8:34; Pe2 2:19
whether of sin: Rom 6:12, Rom 6:17, Rom 6:19-23
John Gill
6:16 Know ye not, that to whom ye yield yourselves,.... The apostle goes on with his answer to the above objection, by making use of an argument from the nature of servants and their obedience, a thing well known to everyone, and which none could be ignorant of; which he delivers by way of distribution, that such who yield themselves
servants to obey, his servants ye are to whom ye obey, whether of sin unto death, or obedience unto righteousness: such who obey sin, are the servants of sin; they are at the beck and command of sin; they give up themselves to the service of it with delight and diligence, and are perfect drudges to it: this is a very unhappy situation; their service is very unreasonable; and they are rendered incapable of serving God, for no man can serve two masters; they are hereby brought into the drudgery of the devil; into a state of bondage, out of which nothing but grace can extricate them; into a very mean and contemptible condition, and even a deplorable one; for if grace prevent not, they will have the wages of sin paid them, which is death, for their obedience is "of sin unto death"; which will lie in an eternal separation from Father, Son, and Spirit, in a sense of divine wrath, and in the company of devils and damned spirits: now this is added, to show the malignant nature and just demerit of sin, and to deter and dissuade persons from the service of it: on the other hand, such as obey the Lord, are the servants "of obedience unto righteousness": but why is not this obedience, which is the obedience of faith to the Gospel, of Christ, and of the new man to God or Christ, said to be "unto life", as the antithesis seems to require? because though death is the fruit of sin, yet life is not the fruit of obedience, but the fruit of obedience is righteousness; by which is meant, nor a justifying one before God, but righteousness before men; or a course of living soberly and righteously, which is the effect of being under grace; and hence it appears, that true believers can make no such ill use of their privilege, as is suggested in the objection.
Robert Jamieson, A. R. Fausset and David Brown
6:16 that to whom ye yield yourselves servants to obey--with the view of obeying him.
his servants ye are to whom ye obey--to whom ye yield that obedience.
whether of Sin unto death--that is, "issuing in death," in the awful sense of Rom 8:6, as the sinner's final condition.
or of Obedience unto righteousness--that is, obedience resulting in a righteous character, as the enduring condition of the servant of new Obedience (1Jn 2:17; Jn 8:34; 2Pet 2:19; Mt 6:24).
6:176:17: Այլ շնո՛րհք Աստուծոյ. զի էիք ծառա՛յք մեղաց, հնազանդեցարուք ՚ի սրտէ՛ որում աւանդեցայք յառա՛կ վարդապետութեան[3397]։ [3397] Ոմանք. Որում աւանդեցաքն։
17 Բայց գոհութիւն Աստծու. մեղքի ծառաներ էիք, բայց ի սրտէ հնազանդուեցիք այնպիսի վարդապետութեան, որ ձեզ աւանդուեց:
17 Բայց գոհութիւն Աստուծոյ, որ թէեւ դուք մեղքի ծառայ էիք, սակայն սրտանց հնազանդեցաք այն վարդապետութեան գաղափարին, որ ձեզի յանձնուեցաւ։
Այլ շնո՛րհք Աստուծոյ. զի էիք ծառայք մեղաց, հնազանդեցարուք ի սրտէ որում աւանդեցայք յառակ վարդապետութեան:

6:17: Այլ շնո՛րհք Աստուծոյ. զի էիք ծառա՛յք մեղաց, հնազանդեցարուք ՚ի սրտէ՛ որում աւանդեցայք յառա՛կ վարդապետութեան[3397]։
[3397] Ոմանք. Որում աւանդեցաքն։
17 Բայց գոհութիւն Աստծու. մեղքի ծառաներ էիք, բայց ի սրտէ հնազանդուեցիք այնպիսի վարդապետութեան, որ ձեզ աւանդուեց:
17 Բայց գոհութիւն Աստուծոյ, որ թէեւ դուք մեղքի ծառայ էիք, սակայն սրտանց հնազանդեցաք այն վարդապետութեան գաղափարին, որ ձեզի յանձնուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
6:1717: Благодарение Богу, что вы, быв прежде рабами греха, от сердца стали послушны тому образу учения, которому предали себя.
6:17  χάρις δὲ τῶ θεῶ ὅτι ἦτε δοῦλοι τῆς ἁμαρτίας ὑπηκούσατε δὲ ἐκ καρδίας εἰς ὃν παρεδόθητε τύπον διδαχῆς,
6:17. χάρις (A-granting) δὲ (moreover) τῷ (unto-the-one) θεῷ (unto-a-Deity) ὅτι (to-which-a-one) ἦτε (ye-were) δοῦλοι (bondees) τῆς (of-the-one) ἁμαρτίας (of-an-un-adjusting-along-unto,"ὑπηκούσατε (ye-heard-under) δὲ (moreover) ἐκ (out) καρδίας (of-a-heart) εἰς (into) ὃν (to-which) παρεδόθητε (ye-were-given-beside) τύπον (to-an-impression) διδαχῆς, (of-a-teaching,"
6:17. gratias autem Deo quod fuistis servi peccati oboedistis autem ex corde in eam formam doctrinae in qua traditi estisBut thanks be to God, that you were the servants of sin but have obeyed from the heart unto that form of doctrine into which you have been delivered.
17. But thanks be to God, that, whereas ye were servants of sin, ye became obedient from the heart to that form of teaching whereunto ye were delivered;
6:17. But thanks be to God that, though you used to be the servants of sin, now you have been obedient from the heart to the very form of the doctrine into which you have been received.
6:17. But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.
But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you:

17: Благодарение Богу, что вы, быв прежде рабами греха, от сердца стали послушны тому образу учения, которому предали себя.
6:17  χάρις δὲ τῶ θεῶ ὅτι ἦτε δοῦλοι τῆς ἁμαρτίας ὑπηκούσατε δὲ ἐκ καρδίας εἰς ὃν παρεδόθητε τύπον διδαχῆς,
6:17. gratias autem Deo quod fuistis servi peccati oboedistis autem ex corde in eam formam doctrinae in qua traditi estis
But thanks be to God, that you were the servants of sin but have obeyed from the heart unto that form of doctrine into which you have been delivered.
6:17. But thanks be to God that, though you used to be the servants of sin, now you have been obedient from the heart to the very form of the doctrine into which you have been received.
6:17. But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-18: Между двумя господами - грехом и верою (послушание) римские христиане уже сделали выбор, какой должен сделать и всякий человек: они стали на сторону веры. - Стали послушны - по греч. поставлен аорист (uphkousate), указывающий на решающий акт, когда они обратились ко Христу (лучше перевести: послушались, вняли). - Образу учения (т. tupw didachV). В этом выражении, несомненно, содержится указание на существование особой, ясно формулированной проповеди о Христе. Апостол, вероятно, говорит о своем Евангелии (2:16; 16:25), которое первые проповедники христианства принесли с собою в Рим. Павел по собственному опыту знал, что только в чистой духовности его Евангелия можно найти истинную опору для христианской святости и что предоставление закону права на участие в освящении христианина помешало бы действию Св. Духа. Поэтому он и радуется, что римляне восприняли Евангелие именно в том виде, в каком его предлагал он.
Adam Clarke: Commentary on the Bible - 1831
6:17: But God be thanked, that ye were the servants of sin - This verse should be read thus: But thanks be to God that, although ye were the servants of sin, nevertheless ye have obeyed from the heart that form of doctrine that was delivered unto you; or, that mould of teaching into which ye were cast. The apostle does not thank God that they were sinners; but that, although they were such, they had now received and obeyed the Gospel. The Hebrew phrase, Isa 12:1, is exactly the same as that of the apostle here: In that day thou shalt say, I will praise thee, for thou wast angry with me: that is, although thou wast angry with me, thou hast turned away thy wrath, etc.
That form of doctrine - Τυπον διδαχης; here Christianity is represented under the notion of a mould, or die, into which they were cast, and from which they took the impression of its excellence. The figure upon this die is the image of God, righteousness and true holiness, which was stamped on their souls in believing the Gospel and receiving the Holy Ghost. The words εις ὁν παρεδοθητε τυπον refer to the melting of metal; which, when it is liquefied, is cast into the mould, that it may receive the impression that is sunk or cut in the mould; and therefore the words may be literally translated, into which mould of doctrine ye have been cast. They were melted down under the preaching of the word, and then were capable of receiving the stamp of its purity.
Albert Barnes: Notes on the Bible - 1834
6:17: But God be thanked - The argument in this verse is drawn from a direct appeal to the feelings of the Roman Christians themselves. From their experience, Paul was able to draw a demonstration to his purpose, and this was with him a ground of gratitude to God.
That ye were ... - The sense of this passage is plain. The ground Of the thanksgiving was not that they had been the slaves of sin; but it is, that notwithstanding this, or although they had been thus, yet that they were now obedient. To give thanks to God that people were sinners, would contradict the whole spirit of this argument, and of the Bible. But to give thanks that although people had been sinners, yet that now they had become obedient; that is, that great sinners had become converted, is in entire accordance with the spirit of the Bible, and with propriety. The word "although" or "whereas," understood here, expresses the sense, "But thanks unto God, that whereas ye were the servants of sin," etc. Christians should thank God that they themselves, though once great sinners, have become converted; and when others who are great sinners are converted, they should praise him.
The servants of sin - This is a strong expression implying that they had been in bondage to sin; that they had been completely its slaves.
From the heart - Not in external form only; but as a cordial, sincere, and entire service. No other obedience is genuine.
That form of doctrine - Greek, type; see the note at Rom 5:14. The form or type of doctrine means that shape or model of instruction which was communicated. It does not differ materially from the doctrine itself, "you have obeyed that doctrine," etc. You have yielded obedience to the instructions, the rules, the tenor of the Christian Revelation. The word "doctrine" does not refer to an abstract dogma, but means instruction, that which is taught. And the meaning of the whole expression is simply, that they had yielded a cheerful and hearty obedience to what had been communicated to them by the teachers of the Christian religion; compare Rom 1:8.
Which was delivered you - Margin, "Whereto ye were delivered." This is a literal translation of the Greek; and the sense is simply in which you have been instructed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:17: But: Rom 1:8; Ch1 29:12-16; Ezr 7:27; Mat 11:25, Mat 11:26; Act 11:18, Act 28:15; Co1 1:4; Eph 1:16; Phi 1:3-5; Col 1:3, Col 1:4; Th1 1:2, Th1 1:3, Th1 3:9; Th2 1:3; Ti2 1:3-5; Plm 1:4; Jo2 1:4; Jo3 1:3
that: Co1 6:9-11; Eph 2:5-10; Ti1 1:13-16; Tit 3:3-7; Pe1 2:9, Pe1 4:2-5
but ye: Rom 1:5, Rom 2:8, Rom 15:18, Rom 16:26; Psa 18:44 *marg. Co2 10:5, Co2 10:6; Heb 5:9, Heb 11:8; Pe1 1:22, Pe1 3:1, Pe1 4:17
that form: Ti2 1:13
which was delivered you: Gr. whereto ye were delivered
Geneva 1599
6:17 (9) But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that (s) form of doctrine which was delivered you.
(9) By nature we are slaves to sin and free from righteousness, but by the grace of God we are made servants to righteousness, and therefore free from sin.
(s) This type of speech has a special meaning in it: for he means by this that the doctrine of the gospel is like a certain mould in which we are cast, to be shaped and fashioned like it.
John Gill
6:17 But God be thanked that ye were the servants of sin,.... Not that the apostle must be thought to give thanks to God for that these persons had been the servants of sin, than which nothing is more disagreeable to God, or caused more shame to themselves; but that inasmuch as they had been in the drudgery and service of sin, they were now freed from it. Just as if a person, that has been a slave for some time in Algiers, should bless God, or be thankful to the instrument of his deliverance, that whereas he had been in such slavery, he is now redeemed from it: wherefore it is added,
but ye have obeyed from the heart that form of doctrine which was delivered you. By "the form of doctrine", is meant the Gospel, which is the "doctrine" of the Scriptures, of Christ and his apostles, and is sound and according to godliness; and is a "form", or contains a summary and compendium of truths, and is a pattern or exemplar, according to which ministers are to preach, and people to hear and receive. So the word which is the same with here, is used by the Jewish (y) writers for a form, copy, pattern, or exemplar of any sort of writings This form of doctrine is "a Cabala", but not like that of the Jews' oral law, or form of traditions (z), handed down, as they say, from one man, and set of men, to another; but this is delivered from the Father to Christ, from Christ to his apostles, and by them to the saints; and "into which they were delivered", as it may be rendered, as into a mould; and so received the impression of it, and were evangelized by it: so such are who have a spirit of Gospel liberty, in opposition to a spirit of bondage; who live by faith on Christ, and not by the works of the law; who derive their comfort from him, and not from anything done by them; whose repentance and obedience are influenced by the grace of God, and who are zealous of good works, without any dependence on them. This form of doctrine was "obeyed" by them; by which is meant, not a mere obedience to the ordinances of the Gospel; nor a bare hearing of the doctrines of it, and giving an assent unto them; but an embracing of them by faith for themselves, so as to lay hold on Christ in them, submit to his righteousness therein revealed, and be willing to be saved by him, and him alone, in his own way; and this is the obedience of faith: the reason why faith is expressed by obedience is, because faith receives truth upon the veracity of God, and not upon the dictates of carnal reason; and is always more or less attended with external obedience to the will of God; and that is rightly performed only by faith. And this obedience did not lie in words, or proceed on mercenary views, and in an hypocritical way; but was "from the heart"; and was real and sincere: and good reason there is why a hearty, cheerful, and voluntary obedience should be yielded to t he Gospel; since it is from God; Christ is the substance of it; it is truth, and the word of our salvation. The Alexandrian copy reads, "from a pure heart"; and the Arabic version, "from the sincerity of your heart"; and the Ethiopic version, "with your whole heart".
(y) T. Bab. Gittin, fol. 26. 1. Bava Bathra, fol. 44. 2. R. Moses Kotzensis Mitzvot Tora, precept. Affirm. 50. (z) Vid. Pirke Abot, c. 1. sect. 1.
John Wesley
6:17 The form of doctrine into which ye have been delivered - Literally it is, The mould into which ye have been delivered; which, as it contains a beautiful allusion, conveys also a very instructive admonition; intimating that our minds, all pliant and ductile, should be conformed to the gospel precepts, as liquid metal, take the figure of the mould into which they are cast.
Robert Jamieson, A. R. Fausset and David Brown
6:17 But God be thanked, that ye were the servants of Sin--that is, that this is a state of things now past and gone.
but ye have obeyed from the heart that form of doctrine which was delivered you--rather, "whereunto ye were delivered" (Margin), or cast, as in a mould. The idea is, that the teaching to which they had heartily yielded themselves had stamped its own impress upon them.
6:186:18: Արդ՝ ազատեալք ՚ի մեղաց՝ ծառայեցէ՛ք արդարութեանն[3398]։ [3398] Ոմանք. Ազատացեալք ՚ի մեղաց։ Ուր օրինակ մի. Ազատեցարուք ՚ի մեղաց։
18 Արդ, մեղքից ազատագրուածներդ ծառայեցէ՛ք արդարութեան:
18 Ուստի դուք մեղքէ ազատուելով՝ արդարութեան ծառայ եղաք.
Արդ ազատեալք ի մեղաց` ծառայեցէք արդարութեան:

6:18: Արդ՝ ազատեալք ՚ի մեղաց՝ ծառայեցէ՛ք արդարութեանն[3398]։
[3398] Ոմանք. Ազատացեալք ՚ի մեղաց։ Ուր օրինակ մի. Ազատեցարուք ՚ի մեղաց։
18 Արդ, մեղքից ազատագրուածներդ ծառայեցէ՛ք արդարութեան:
18 Ուստի դուք մեղքէ ազատուելով՝ արդարութեան ծառայ եղաք.
zohrab-1805▾ eastern-1994▾ western am▾
6:1818: Освободившись же от греха, вы стали рабами праведности.
6:18  ἐλευθερωθέντες δὲ ἀπὸ τῆς ἁμαρτίας ἐδουλώθητε τῇ δικαιοσύνῃ·
6:18. ἐλευθερωθέντες ( having-been-en-freed ) δὲ (moreover) ἀπὸ (off) τῆς (of-the-one) ἁμαρτίας (of-an-un-adjusting-along-unto) ἐδουλώθητε (ye-were-en-bondeed) τῇ (unto-the-one) δικαιοσύνῃ: (unto-a-course-belongedness)
6:18. liberati autem a peccato servi facti estis iustitiaeBeing then freed from sin, we have been made servants of justice.
18. and being made free from sin, ye became servants of righteousness.
6:18. And having been freed from sin, we have become servants of justice.
6:18. Being then made free from sin, ye became the servants of righteousness.
Being then made free from sin, ye became the servants of righteousness:

18: Освободившись же от греха, вы стали рабами праведности.
6:18  ἐλευθερωθέντες δὲ ἀπὸ τῆς ἁμαρτίας ἐδουλώθητε τῇ δικαιοσύνῃ·
6:18. liberati autem a peccato servi facti estis iustitiae
Being then freed from sin, we have been made servants of justice.
6:18. And having been freed from sin, we have become servants of justice.
6:18. Being then made free from sin, ye became the servants of righteousness.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:18: Being then made free from sin - Ελευθερωθεντες is a term that refers to the manumission of a slave. They were redeemed from the slavery of sin, and became the servants of righteousness. Here is another prosopopoeia: both sin and righteousness are personified: sin can enjoin no good and profitable work; righteousness can require none that is unjust or injurious.
Albert Barnes: Notes on the Bible - 1834
6:18: "Being then made free from sin." That is, as a master. You are not under its dominion; you are no longer its slaves. They were made free, as a servant is who is set at liberty, and who is, therefore, no longer under obligation to obey.
Ye became the servants ... - You became voluntarily under the dominion of righteousness; you yielded yourselves to it; and are therefore bound to be holy; compare the note at Joh 8:32.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:18: made: Rom 6:14; Psa 116:16, Psa 119:32, Psa 119:45; Luk 1:74, Luk 1:75; Joh 8:32, Joh 8:36; Co1 7:21, Co1 7:22; Gal 5:1; Pe1 2:16
servants: Rom 6:19, Rom 6:20, Rom 6:22; Isa 26:13, Isa 54:17
John Gill
6:18 Being then made free from sin,.... Not from a sinful nature; nor from a corrupt heart; nor from vain thoughts; nor from sinful words; nor from sinful actions altogether; but from the damning power of sin: sin brought all men under a sentence of condemnation; Christ has bore the execution of this sentence in himself for his people; hence, as considered in him, they are free from it; and such as are born again have passed from death to life, and shall never enter into condemnation: likewise, such persons are free from the guilt of sin; men are in a legal sense arraigned for sin, accused of it, and being convicted, are pronounced guilty before God; and awakened souls have a sense of it in themselves; but the blood of Christ sprinkled on their consciences frees them from it; though fresh sins committed bring fresh guilt, which requires the continual application of the blood of Jesus for pardon and cleansing: but what is chiefly designed here is freedom from the servitude of sin, as appears from the context. Now God's elect are not released voluntarily by their former masters; nor is their freedom obtained by their own power and will; but it is of God, Father, Son, and Spirit; and the Gospel is generally the means of it, and happy are those persons who are blessed with it! They are rid of a bad master; are freed from the worst of bondage; will be no more servants, as before; are delivered from the power, and out of the kingdom of darkness; are heirs of heaven, and shall enjoy the glorious liberty of the children of God: and for the time present are
become the servants of righteousness; servants to God, whose Gospel they obey; servants to Christ, whose righteousness they submit to; and servants to the law of righteousness, as held forth by Christ; they give up themselves to a course and life of righteousness, in which there are true honour, peace, and pleasure.
John Wesley
6:18 Being then set free from sin - We may see the apostles method thus far at one view: -
1. Bondage to sin Rom 3:9.
2. The knowledge of sin by the law; a sense of God's wrath; inward death Rom 3:20.
3. The revelation of the righteousness of God in Christ through the gospel Rom 3:21.
4. The centre of all, faith, embracing that righteousness Rom 3:22.
5. Justification, whereby God forgives all past sin, and freely accepts the sinner Rom 3:24.
6. The gift of the Holy Ghost; a sense of Rom 5:5, God's love new inward life Rom 6:4.
7. The free service of righteousness Rom 6:12.
Robert Jamieson, A. R. Fausset and David Brown
6:18 Being then--"And being"; it is the continuation and conclusion of the preceding sentence; not a new one.
made free from Sin, ye became the servants of--"servants to"
Righteousness--The case is one of emancipation from entire servitude to one Master to entire servitude to another, whose property we are (see on Rom 1:1). There is no middle state of personal independence; for which we were never made, and to which we have no claim. When we would not that God should reign over us, we were in righteous judgment "sold under Sin"; now being through grace "made free from Sin," it is only to become "servants to Righteousness," which is our true freedom.
6:196:19: Մարդկօրէ՛ն ասեմ վասն տկարութեան մարմնոյ ձերոյ. զի որպէս պատրաստեցէք զանդամս ձեր ծառայս պղծութեան եւ անօրէնութեան յանօրէնութիւն. նո՛յնպէս եւ այժմ՝ պատրաստեցէ՛ք զանդամս ձեր ծառայս արդարութեան ՚ի սրբութիւն[3399]։ [3399] Ոսկան. Զանձինս ձեր ծառայս պղծութեան։ Ոմանք. Անօրէնութեան յանիրաւութիւն։
19 Մարդկայնօրէն եմ ասում՝ ձեր մարդկային տկարութեան պատճառով. եւ ինչպէս որ ձեր մարմնի անդամները տուեցիք անօրինութեանը, որպէս ծառաներ պղծութեան եւ անօրինութեան, նոյնպէս եւ այժմ ձեր մարմնի անդամները տուէ՛ք սրբութեան համար՝ որպէս ծառաներ արդարութեան.
19 Մարդու սովորութեան պէս կ’ըսեմ՝ ձեր մարմնին տկարութեանը համար. քանզի ինչպէս ատեն մը ձեր անդամները անօրէնութեան ընծայեցիք՝ պղծութեան եւ անօրէնութեան ծառաներ ըլլալու, ա՛յնպէս հիմա ձեր անդամները սրբութեան ընծայեցէք՝ արդարութեան ծառաներ ըլլալու։
Մարդկօրէն ասեմ վասն տկարութեան մարմնոյ ձերոյ. զի որպէս պատրաստեցէք զանդամս ձեր ծառայս պղծութեան եւ անօրէնութեան յանօրէնութիւն, նոյնպէս եւ այժմ պատրաստեցէք զանդամս ձեր ծառայս արդարութեան ի սրբութիւն:

6:19: Մարդկօրէ՛ն ասեմ վասն տկարութեան մարմնոյ ձերոյ. զի որպէս պատրաստեցէք զանդամս ձեր ծառայս պղծութեան եւ անօրէնութեան յանօրէնութիւն. նո՛յնպէս եւ այժմ՝ պատրաստեցէ՛ք զանդամս ձեր ծառայս արդարութեան ՚ի սրբութիւն[3399]։
[3399] Ոսկան. Զանձինս ձեր ծառայս պղծութեան։ Ոմանք. Անօրէնութեան յանիրաւութիւն։
19 Մարդկայնօրէն եմ ասում՝ ձեր մարդկային տկարութեան պատճառով. եւ ինչպէս որ ձեր մարմնի անդամները տուեցիք անօրինութեանը, որպէս ծառաներ պղծութեան եւ անօրինութեան, նոյնպէս եւ այժմ ձեր մարմնի անդամները տուէ՛ք սրբութեան համար՝ որպէս ծառաներ արդարութեան.
19 Մարդու սովորութեան պէս կ’ըսեմ՝ ձեր մարմնին տկարութեանը համար. քանզի ինչպէս ատեն մը ձեր անդամները անօրէնութեան ընծայեցիք՝ պղծութեան եւ անօրէնութեան ծառաներ ըլլալու, ա՛յնպէս հիմա ձեր անդամները սրբութեան ընծայեցէք՝ արդարութեան ծառաներ ըլլալու։
zohrab-1805▾ eastern-1994▾ western am▾
6:1919: Говорю по [рассуждению] человеческому, ради немощи плоти вашей. Как предавали вы члены ваши в рабы нечистоте и беззаконию на [дела] беззаконные, так ныне представьте члены ваши в рабы праведности на [дела] святые.
6:19  ἀνθρώπινον λέγω διὰ τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν. ὥσπερ γὰρ παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ καὶ τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν, οὕτως νῦν παραστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ δικαιοσύνῃ εἰς ἁγιασμόν.
6:19. ἀνθρώπινον (to-mankind-belonged-to) λέγω (I-forth) διὰ (through) τὴν (to-the-one) ἀσθένειαν (to-an-un-vigoring-of) τῆς (of-the-one) σαρκὸς (of-a-flesh) ὑμῶν: (of-ye) ὥσπερ (as-very) γὰρ (therefore) παρεστήσατε (ye-stood-beside) τὰ (to-the-ones) μέλη (to-members) ὑμῶν (of-ye) δοῦλα ( to-bonded ) τῇ (unto-the-one) ἀκαθαρσίᾳ (unto-an-un-cleansing-unto) καὶ (and) τῇ (unto-the-one) ἀνομίᾳ (unto-an-un-parceleeing-unto) [εἰς "[into) τὴν (to-the-one) ἀνομίαν], (to-an-un-parceleeing-unto],"οὕτω (of-which-unto-the-one) νῦν (now) παραστήσατε (ye-should-have-stood-beside) τὰ (to-the-ones) μέλη (to-members) ὑμῶν (of-ye) δοῦλα ( to-bonded ) τῇ (unto-the-one) δικαιοσύνῃ (unto-a-course-belongedness) εἰς (into) ἁγιασμόν: (to-a-hallow-belonging-of)
6:19. humanum dico propter infirmitatem carnis vestrae sicut enim exhibuistis membra vestra servire inmunditiae et iniquitati ad iniquitatem ita nunc exhibete membra vestra servire iustitiae in sanctificationemI speak an human thing, because of the infirmity of your flesh. For as you have yielded your members to serve uncleanness and iniquity, unto iniquity: so now yield your members to serve justice, unto sanctification.
19. I speak after the manner of men because of the infirmity of your flesh: for as ye presented your members servants to uncleanness and to iniquity unto iniquity, even so now present your members servants to righteousness unto sanctification.
6:19. I am speaking in human terms because of the infirmity of your flesh. For just as you offered the parts of your body to serve impurity and iniquity, for the sake of iniquity, so also have you now yielded the parts of your body to serve justice, for the sake of sanctification.
6:19. I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.
I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness:

19: Говорю по [рассуждению] человеческому, ради немощи плоти вашей. Как предавали вы члены ваши в рабы нечистоте и беззаконию на [дела] беззаконные, так ныне представьте члены ваши в рабы праведности на [дела] святые.
6:19  ἀνθρώπινον λέγω διὰ τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν. ὥσπερ γὰρ παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ καὶ τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν, οὕτως νῦν παραστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ δικαιοσύνῃ εἰς ἁγιασμόν.
6:19. humanum dico propter infirmitatem carnis vestrae sicut enim exhibuistis membra vestra servire inmunditiae et iniquitati ad iniquitatem ita nunc exhibete membra vestra servire iustitiae in sanctificationem
I speak an human thing, because of the infirmity of your flesh. For as you have yielded your members to serve uncleanness and iniquity, unto iniquity: so now yield your members to serve justice, unto sanctification.
6:19. I am speaking in human terms because of the infirmity of your flesh. For just as you offered the parts of your body to serve impurity and iniquity, for the sake of iniquity, so also have you now yielded the parts of your body to serve justice, for the sake of sanctification.
6:19. I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Здесь Апостол дает объяснение употребленному им выше выражению: рабы праведности. Его могли спросить: разве упражнение в добродетели есть рабство? Сам же Апостол раньше учил, что христиане призваны к свободе (Гал 5:13). Апостол на предполагаемый вопрос отвечает так: "говоря так, я применяюсь к понятиям читателей, к их состоянию немощному". Апостол, очевидно, понимает, что христиане римские были не всегда на высоте призвания. Нет-нет, да и у них пробуждались страсти, как будто бы совсем уже подавленные. Не все, конечно, могли умело и без вреда для себя пользоваться христианскою свободою. Поэтому для большинства необходимо было утвердиться в мысли, что над ними есть господин, который будет строго с них взыскивать за всякое нарушение христианской чистоты. Поэтому-то Апостол и внушает им, что они должны считать себя рабами праведности, не позволять себе никаких вольностей по отношению к закону евангельскому. Иначе все их труды могут пропасть даром! (ср. выражение Ап. Иуды: "а других страхом спасайте". Иуд ст. 23). - Нечистота - это грех, как личное падение, личное развращение (1: Сол 4:7), беззаконие - презрение к закону Моисееву или закону совести.
Adam Clarke: Commentary on the Bible - 1831
6:19: I speak after the manner of men - This phrase is often used by the Greek writers to signify what was easy to be comprehended; what was ad captum vulgi, level with common understandings, delivered in a popular style; what was different from the high flights of the poets, and the studied sublime obscurity of the philosophers.
Because of the infirmity of your flesh - As if he had said: I make use of metaphors and figures connected with well-known natural things; with your trades and situation in life; because of your inexperience in heavenly things, of which ye are only just beginning to know the nature and the names.
Servants to uncleanness, etc. - These different expressions show how deeply immersed in and enslaved by sin these Gentiles were before their conversion to Christianity. Several of the particulars are given in the first chapter of this epistle.
Albert Barnes: Notes on the Bible - 1834
6:19: I speak after the manner of men - I speak as people usually speak; or I draw an illustration from common life, in order to make myself better understood.
Because of the infirmity of your flesh - The word "infirmity" means weakness, feebleness; and is opposed to vigor and strength. The word "flesh" is used often to denote the corrupt passions of people; but it may refer here to their intellect, or understanding; "Because of your imperfection of spiritual knowledge; or incapacity to discern arguments and illustrations that would be more strictly spiritual in their character." This dimness or feebleness had been caused by long indulgence in sinful passions, and by the blinding influence which such passions have on the mind. The sense here is, "I use an illustration drawn from common affairs, from the well-known relations of master and slave, because you will better see the force of such an illustration with which you have been familiar, than you would one that would be more abstract, and more strictly spiritual." It is a kind of apology for drawing an illustration from the relation of master and slave.
For as ye have yielded - Note, Rom 6:13. Servants to uncleanness. Have been in bondage to impurity. The word "uncleanness" here refers to impurity of life in any form; to the degraded passions that were common among the heathen; see Rom. 1.
And to iniquity - Transgression of law.
Unto iniquity - For the purpose of committing iniquity. It implies that they had done it in an excessive degree. It is well for Christians to be reminded of their former lives, to awaken repentance, to excite gratitude, to produce humility and a firmer purpose to live to the honor of God. This is the use which the apostle here makes of it.
Unto holiness - In order to practice holiness. Let the surrender of your members to holiness be as sincere and as unqualified as the surrender was to sin. This is all that is required of Christians. Before conversion they were wholly given to sin; after conversion they should be wholly given to God. If all Christians would employ the same energies in advancing the kingdom of God that they have in promoting the kingdom, of Satan, the church would rise with dignity and grandeur, and every continent and island would soon feel the movement. No requirement is more reasonable than this; and it should be a source of lamentation and mourning with Christians that it is not so; that they have employed so mighty energies in the cause of Satan, and do so little in the service of God. This argument for energy in the divine life, the apostle proceeds further to illustrate by comparing the rewards obtained in the two kinds of servitude, that of the world, and of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:19: I speak: Rom 3:5; Co1 9:8, Co1 15:32; Gal 3:15
because: Rom 8:26, Rom 15:1; Heb 4:15
for as ye: Rom 6:13, Rom 6:17; Co1 6:11; Eph 2:2, Eph 2:3; Col 3:5-7; Pe1 4:2-4
unto iniquity: Rom 6:16; Co1 5:6, Co1 15:33; Ti2 2:16, Ti2 2:17; Heb 12:15
now yield: Rom 6:13
unto holiness: Rom 6:22
John Gill
6:19 I speak after the manner of men,.... This refers either to what the apostle had said already concerning service and liberty, things which were known among men, and easy to be understood; or to the following exhortation: what he was about to say, he delivered in a manner suited to their understandings, and was "that which was human"; not angelic, or what required the power, purity, and perfection of angels; or what was unreasonable or impossible, but what was their reasonable service, as men; and might be done through the grace of God, in the strength of Christ, and by the assistance of the Spirit: and though he might have insisted upon it with good reason, that they ought to be more diligent and industrious in the service of God than they had been in the service of sin; yet
because of the infirmity of their flesh, considering that they had flesh, or corrupt nature, and were attended with weakness in knowledge, faith, and obedience; he only pressed this upon them, that in like manner as they had been servants to sin, they would be servants to righteousness:
for as ye have yielded your members servants to uncleanness, and to iniquity unto iniquity; what they yielded to the service of sin were their "members"; by which, as before, may be meant, either the powers and faculties of their souls, or the parts and members of their bodies, or both; and particularly the latter, as the eyes and ears, the tongue, the mouth, the hands, and feet, which are all employed by a natural man in the drudgery of sin: these are yielded to sin under the form and character of "servants"; and as such are governed, directed, and ordered to fulfil this and the other lust, which is done willingly and readily: these members are "yielded", presented, and given up cheerfully to this slavery; which is both scandalous and unrighteous: it is "to uncleanness"; which designs all sorts of pollution and filthiness, both of flesh and spirit: "and to iniquity"; everything that is contrary to the law, all unrighteousness and ungodliness; and it is added, "unto iniquity"; which may design all sorts of sin, a progress in it, adding continually to it; which shows them to have been thorough hearty servants of sin. Now what the apostle exhorts to, and requires of them, is, that
even so now they would yield their members servants to righteousness unto holiness; that is, let the same members that have been employed in the service of sin, be made use of in the service of righteousness: let your eyes be employed in looking and diligently searching into the Scriptures of truth; your ears in hearing the Gospel preached; your lips, mouth, and tongue, in expressing the praises of God, for what he has done for you; your hands in distributing to the interest of religion, and the necessities of the saints; and your feet in hastening to attend on public worship, and observe the testimonies of the Lord: let them be employed under the same form and character as servants, waiting upon the Lord, ready to fulfil his will; and in the same manner, freely, willingly, and cheerfully, and that constantly and universally, in all acts of righteousness and holiness.
John Wesley
6:19 I speak after the manner of men - Thus it is necessary that the scripture should let itself down to the language of men. Because of the weakness of your flesh - Slowness of understanding flows from the weakness of the flesh, that is, of human nature. As ye have presented your members servants to uncleanness and iniquity unto iniquity, so now present your members servants of righteousness unto holiness - Iniquity (whereof uncleanness is an eminent part) is here opposed to righteousness; and unto iniquity is the opposite of unto holiness. Righteousness here is a conformity to the divine will; holiness, to the whole divine nature. Observe, they who are servants of righteousness go on to holiness; but they who are servants to iniquity get no farther. Righteousness is service, because we live according to the will of another; but liberty, because of our inclination to it, and delight in it.
Robert Jamieson, A. R. Fausset and David Brown
6:19 I speak after the manner of men--descending, for illustration, to the level of common affairs.
because of the infirmity of your flesh--the weakness of your spiritual apprehension.
for as ye have yielded--"as ye yielded," the thing being viewed as now past.
your members servants to Uncleanness and to Iniquity unto--the practice of
iniquity; even so now yield your members servants to Righteousness unto holiness--rather, "unto (the attainment of) sanctification," as the same word is rendered in Th2 2:13; 1Cor 1:30; 1Pet 1:2 : --that is, "Looking back upon the heartiness with which ye served Sin, and the lengths ye went to be stimulated now to like zeal and like exuberance in the service of a better Master."
6:206:20: Զի մինչ ծառայքն էիք մեղաց, ազատացեալք էիք յարդարութենէն[3400]։ [3400] Ոմանք. Ծառայք էիք մեղաց, ազատեալք էիք յար՛՛։
20 որովհետեւ, մինչ մեղքի ծառաներն էիք, ազատ էիք արդարութեան հանդէպ:
20 Վասն զի երբ դուք մեղքի ծառաներ էիք, արդարութենէ ազատ էիք։
Զի մինչ ծառայքն էիք մեղաց, ազատացեալք էիք յարդարութենէն:

6:20: Զի մինչ ծառայքն էիք մեղաց, ազատացեալք էիք յարդարութենէն[3400]։
[3400] Ոմանք. Ծառայք էիք մեղաց, ազատեալք էիք յար՛՛։
20 որովհետեւ, մինչ մեղքի ծառաներն էիք, ազատ էիք արդարութեան հանդէպ:
20 Վասն զի երբ դուք մեղքի ծառաներ էիք, արդարութենէ ազատ էիք։
zohrab-1805▾ eastern-1994▾ western am▾
6:2020: Ибо, когда вы были рабами греха, тогда были свободны от праведности.
6:20  ὅτε γὰρ δοῦλοι ἦτε τῆς ἁμαρτίας, ἐλεύθεροι ἦτε τῇ δικαιοσύνῃ.
6:20. ὅτε (which-also) γὰρ (therefore) δοῦλοι (bondees) ἦτε (ye-were) τῆς (of-the-one) ἁμαρτίας, (of-an-un-adjusting-along-unto," ἐλεύθεροι ( en-freed ) ἦτε (ye-were) τῇ (unto-the-one) δικαιοσύνῃ. (unto-a-course-belongedness)
6:20. cum enim servi essetis peccati liberi fuistis iustitiaeFor when you were the servants of sin, you were free men to justice.
20. For when ye were servants of sin, ye were free in regard of righteousness.
6:20. For though you were once the servants of sin, you have become the children of justice.
6:20. For when ye were the servants of sin, ye were free from righteousness.
For when ye were the servants of sin, ye were free from righteousness:

20: Ибо, когда вы были рабами греха, тогда были свободны от праведности.
6:20  ὅτε γὰρ δοῦλοι ἦτε τῆς ἁμαρτίας, ἐλεύθεροι ἦτε τῇ δικαιοσύνῃ.
6:20. cum enim servi essetis peccati liberi fuistis iustitiae
For when you were the servants of sin, you were free men to justice.
6:20. For though you were once the servants of sin, you have become the children of justice.
6:20. For when ye were the servants of sin, ye were free from righteousness.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-21: Свой призыв к служению праведности Апостол теперь обосновывает указанием на то, что прежнее служение римлян греху влекло их к посрамлению и смерти. - Свободны от праведности - это первое следствие служения греху. Апостол, очевидно, выражается здесь иронически: "вы, действительно, были людьми, свободными от всяких понятий чести и добродетели! Они казались вам стеснительными..." - Какой плод... Это второе следствие служения греху, соединенного с отсутствием праведности. Тут именно Апостол указывает на непосредственный, естественный результат прежней деятельности римлян, так сказать, на продукт их собственной моральной жизни. - Конец. Здесь Апостол употребляет выражение, которое указывает собственно на то, что делает Бог в отношении к человеку. Конец человеческой деятельности или увенчание ее зависит от Бога. За прежние дела римлян Бог наказал бы их смертью, т. е. вечным отлучением от Себя.
Adam Clarke: Commentary on the Bible - 1831
6:20: Ye were free from righteousness - These two servitudes are incompatible; if we cannot serve God and Mammon, surely we cannot serve Christ and Satan. We must be either sinners or saints; God's servants or the devil's slaves. It cannot be as a good mistaken man has endeavored to sing: -
"To good and evil equal bent,
I'm both a devil and a saint."
I know not whether it be possible to paint the utter prevalence of sin in stronger colors than the apostle does here, by saying they were Free from righteousness. It seems tantamount to that expression in Genesis, Gen 6:5, where, speaking of the total degeneracy of the human race, the writer says, Every imagination of the thoughts of his heart was only evil continually. They were all corrupt; they were altogether abominable: there was none that did good; no, not one.
Albert Barnes: Notes on the Bible - 1834
6:20: Ye were free from righteousness - That is, in your former state, you were not at all under the influence of righteousness. You were entirely devoted to sin; a strong expression of total depravity. It settles the question; and proves that they had no native goodness. The argument which is implied here rather than expressed is, that now they ought to be equally free from sin, since they had become released from their former bondage, and had become the servants of another master.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:20: the servants: Rom 6:16, Rom 6:17; Joh 8:34
from: Gr. to
Geneva 1599
6:20 For when ye were the servants of sin, ye were (t) free from righteousness.
(t) Righteousness had no rule over you.
John Gill
6:20 For when ye were the servants of sin,.... This is an argument used, or a reason given, why regenerate persons should be diligent in the service of righteousness; because when they were employed in the drudgery of sin, they
were free from righteousness; they had no righteousness, nor were they desirous of any; yea, averse to it, threw off the yoke of the law of righteousness, and lived in a very unrighteous manner: hence may be observed what is the free will of man in an unregenerate state; not free to, but "from" righteousness; free enough to evil, but from all that is good; and also what obligation lies upon believers, who are delivered from the bondage of corruption, and the servitude of sin, to a life and service of righteousness; inasmuch as they were before free from it, and unconcerned about it, but are now made by the grace of God free to it, they ought therefore cheerfully to pursue it, and neglect no opportunity of performing it.
John Wesley
6:20 When ye were the servants of sin, ye were free from righteousness - In all reason, therefore, ye ought now to be free from unrighteousness; to be as uniform and zealous in serving God as ye were in serving the devil.
Robert Jamieson, A. R. Fausset and David Brown
6:20 For when ye were the servants--"were servants"
of Sin, ye were free from--rather, "in respect of"
Righteousness--Difficulties have been made about this clause where none exist. The import of it seems clearly to be this:--"Since no servant can serve two masters, much less where their interests come into deadly collision, and each demands the whole man, so, while ye were in the service of Sin ye were in no proper sense the servants of Righteousness, and never did it one act of real service: whatever might be your conviction of the claims of Righteousness, your real services were all and always given to Sin: Thus had ye full proof of the nature and advantages of Sin's service." The searching question with which this is followed up, shows that this is the meaning.
6:216:21: Իսկ արդ՝ զի՞նչ պտուղ ունէիք յայնժամ, որովք այժմդ զամօթի հարեա՛լ էք. զի վախճան նոցա՝ մահ է[3401]։[3401] Ոմանք. Որով այժմ զամօ՛՛... զի վախճանն նոցա։
21 Իսկ արդ, ի՞նչ պտուղ ունէիք ան ժամանակ, որի համար այժմ ամաչում էք. որովհետեւ դրանց վախճանը մահ է:
21 Ուրեմն այն ժամանակ ի՞նչ պտուղ ունէիք այն բաներէն՝ որոնցմով հիմա կ’ամչնաք. վասն զի անոնց վերջը մահ է։
Իսկ արդ զի՞նչ պտուղ ունէիք յայնժամ, որովք այժմդ զամօթի հարեալ էք. զի վախճան նոցա մահ է:

6:21: Իսկ արդ՝ զի՞նչ պտուղ ունէիք յայնժամ, որովք այժմդ զամօթի հարեա՛լ էք. զի վախճան նոցա՝ մահ է[3401]։
[3401] Ոմանք. Որով այժմ զամօ՛՛... զի վախճանն նոցա։
21 Իսկ արդ, ի՞նչ պտուղ ունէիք ան ժամանակ, որի համար այժմ ամաչում էք. որովհետեւ դրանց վախճանը մահ է:
21 Ուրեմն այն ժամանակ ի՞նչ պտուղ ունէիք այն բաներէն՝ որոնցմով հիմա կ’ամչնաք. վասն զի անոնց վերջը մահ է։
zohrab-1805▾ eastern-1994▾ western am▾
6:2121: Какой же плод вы имели тогда? [Такие дела], каких ныне сами стыдитесь, потому что конец их--смерть.
6:21  τίνα οὗν καρπὸν εἴχετε τότε ἐφ᾽ οἷς νῦν ἐπαισχύνεσθε; τὸ γὰρ τέλος ἐκείνων θάνατος.
6:21. τίνα (To-what-one) οὖν (accordingly) καρπὸν (to-a-fruit) εἴχετε (ye-were-holding) τότε (to-the-one-which-also) ἐφ' (upon) οἷς ( unto-which ) νῦν (now) ἐπαισχύνεσθε ; ( ye-beshame-upon ?"τὸ (The-one) γὰρ (therefore) τέλος (a-finish) ἐκείνων (of-the-ones-thither) θάνατος: (a-death)
6:21. quem ergo fructum habuistis tunc in quibus nunc erubescitis nam finis illorum mors estWhat fruit therefore had you then in those things of which you are now ashamed? For the end of them is death.
21. What fruit then had ye at that time in the things whereof ye are now ashamed? for the end of those things is death.
6:21. But what fruit did you hold at that time, in those things about which you are now ashamed? For the end of those things is death.
6:21. What fruit had ye then in those things whereof ye are now ashamed? for the end of those things [is] death.
What fruit had ye then in those things whereof ye are now ashamed? for the end of those things [is] death:

21: Какой же плод вы имели тогда? [Такие дела], каких ныне сами стыдитесь, потому что конец их--смерть.
6:21  τίνα οὗν καρπὸν εἴχετε τότε ἐφ᾽ οἷς νῦν ἐπαισχύνεσθε; τὸ γὰρ τέλος ἐκείνων θάνατος.
6:21. quem ergo fructum habuistis tunc in quibus nunc erubescitis nam finis illorum mors est
What fruit therefore had you then in those things of which you are now ashamed? For the end of them is death.
6:21. But what fruit did you hold at that time, in those things about which you are now ashamed? For the end of those things is death.
6:21. What fruit had ye then in those things whereof ye are now ashamed? for the end of those things [is] death.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:21: What fruit had ye then in those things - God designs that every man shall reap benefit by his service. What benefit have ye derived from the service of sin?
Whereof ye are now ashamed? - Ye blush to remember your former life. It was scandalous to yourselves, injurious to others, and highly provoking to God.
The end of those things is death - Whatever sin may promise of pleasure or advantage, the end to which it necessarily tends is the destruction of body and soul.
Albert Barnes: Notes on the Bible - 1834
6:21: What fruit, then ... - What reward, or what advantage. This is an argument drawn from the experience of Christians respecting the indulgence of sinful passions. The question discussed throughout this chapter is, whether the gospel plan of justification by faith leads to indulgence in sin? The argument here is drawn from the past experience which Christians have had in the ways of transgression. They have tried it; they know its effects; they have tasted its bitterness; they have reaped its fruits. It is implied here that having once experienced these effects, and knowing the tendency of sin, they will not indulge in it now; compare Rom 7:5.
Whereof ye are now ashamed - Having seen their nature and tendency, you are now ashamed of them; compare Rom. 1; Eph 5:12, "For it is a shame to speak of those things which are done of them in secret," Co2 4:2; Jde 1:13; Phi 3:19.
For the end - The tendency; the result. Those things lead to death.
Is death - Note, Rom 6:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:21: What: Rom 7:5; Pro 1:31, Pro 5:10-13, Pro 9:17, Pro 9:18; Isa 3:10; Jer 17:10, Jer 44:20-24; Gal 6:7, Gal 6:8
whereof: Ezr 9:6; Job 40:4, Job 42:6; Jer 3:3, Jer 8:12, Jer 31:19; Eze 16:61-63; Eze 36:31, Eze 36:32, Eze 43:11; Dan 9:7, Dan 9:8, Dan 12:2; Luk 15:17-21; Co2 7:11; Jo1 2:28
for the: Rom 6:23, Rom 1:32; Deu 17:6, Deu 21:22; Sa2 12:5-7; Kg1 2:26; Psa 73:17; Pro 14:12; Pro 16:25; Phi 3:19; Heb 6:8, Heb 10:29; Jam 1:15, Jam 5:20; Pe1 4:17; Rev 16:6; Rev 20:14
Geneva 1599
6:21 (10) What fruit had ye then in those things whereof ye are now ashamed? for the (u) end of those things [is] death.
(10) An exhortation to the study of righteousness and hatred of sin, the contrary results of both being set down before us.
(u) The reward or payment.
John Gill
6:21 What fruit had ye then in those things?.... That is, what profit, pleasure, satisfaction, or comfort, had ye in the commission of sin? Sin yields no real profit to the servants of it. If a man, by sinful practices, could amass together the riches of the Indies, or gain the whole world, yet if his soul is lost thereby, what advantage would it be to him? he would be infinitely the loser by it; nor would all his wealth and riches profit him in the day of God's wrath and righteous judgment: nor is there any true pleasure in sin; persons may imagine within themselves they enjoy a real pleasure whilst they are serving divers lusts; but this is but imaginary, it is not real; and this imaginary pleasure is but for a season; it issues in bitterness and death: nor is there any satisfaction in it; when men have endeavoured to gratify their carnal lusts and sensual appetites in every way that can be devised, they still remain as they were; nor can they reflect with real satisfaction, and without some slinging remorse, upon the methods they have pursued to gain it: nor is there any true honour in sin, nothing but what is scandalous and disgraceful to human nature; shame, sooner or later, is the fruit of sin:
whereof ye are now ashamed; some men may be indeed for the present so hardened as not to blush and be ashamed at the commission of the vilest sins; such are they who have no sense of sin, have no fear of God, or regard to men; and so sin openly, and without any guise, glory in it, and make their boast of it: but when persons are wrought upon by the Spirit of God, they are ashamed of sin; which might be exemplified in the case of Adam and Eve, of Ephraim, of the prodigal son, and of the poor publican; the reason is, because light is struck into their hearts; and this makes manifest the odious and detestable nature of sin; sin is hereby seen in its own proper colours, as exceeding sinful, loathsome, and abominable: besides, the grace and goodness of God are discovered in the forgiveness of it; and the glory of God's purity and holiness, and the beauty and loveliness of Christ, are discerned by such persons; all which have a tendency to make them ashamed of sin, out of love with it, and to abhor it: and a good thing it is to be brought to be ashamed of sin here; for such who are not ashamed of it here, shall be brought to everlasting shame and confusion hereafter. Nay, this is not all; not only shame will be the fruit of sin, but it will also issue in death:
for the, end of those things is death: the profit, the reward, and wages of them is death: sin not only brings a spiritual or moral death on persons, on all the powers and faculties of their souls, and is followed with a corporeal death; but if grace prevent not, it will end in an eternal one; for however right and good the ways of sin may seem to the carnal mind, "the end thereof are the ways of death" (#Pr 14:12 16:25).
John Wesley
6:21 Those things - He speaks of them as afar off.
Robert Jamieson, A. R. Fausset and David Brown
6:21 What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death--What permanent advantage, and what abiding satisfaction, have those things yielded? The apostle answers his own question:--"Abiding satisfaction, did I ask? They have left only a sense of 'shame.' Permanent advantage? 'The end of them is death.'" By saying they were "now ashamed," he makes it plain that he is not referring to that disgust at themselves, and remorse of conscience by which those who are the most helplessly "sold under sin" are often stung to the quick; but that ingenuous feeling of self-reproach, which pierces and weighs down the children of God, as they think of the dishonor which their past life did to His name, the ingratitude it displayed, the violence it did to their own conscience, its deadening and degrading effects, and the death--"the second death"--to which it was dragging them down, when mere Grace arrested them. (On the sense of "death" here, see on Rom 5:12-21, Note 3, and Rom 6:16 : see also Rev_ 21:8 --The change proposed in the pointing of this verse: "What fruit had ye then? things whereof ye are now ashamed" [LUTHER, THOLUCK, DE WETTE, PHILIPPI, ALFORD, &c.], seems unnatural and uncalled for. The ordinary pointing has at least powerful support [CHRYSOSTOM, CALVIN, BEZA, GROTIUS, BENGEL, STUART, FRITZSCHE]).
6:226:22: Բայց արդ՝ ազատացեա՛լք ՚ի մեղացն՝ եւ ծառայեա՛լք Աստուծոյ, ունիք զպտուղ ձեր ՚ի սրբութիւն, եւ վախճան նորա՝ կեա՛նք յաւիտենից[3402]։ [3402] Ոմանք. Ազատեալք ՚ի մեղաց... եւ վախճան նոցա կեանք յաւ՛՛։
22 Բայց այժմ, ազատուած մեղքից եւ ծառայ դարձած Աստծուն՝ ձեր պտուղն էք տալիս սրբութեամբ, եւ նրա վախճանը կեանք է յաւիտենական.
22 Բայց հիմա մեղքէ ազատուած եւ Աստուծոյ ծառաներ եղած՝ ձեր պտուղը ունիք սրբութիւնով ու վերջը յաւիտենական կեանք։
Բայց արդ ազատացեալք ի մեղացն եւ ծառայեալք Աստուծոյ, ունիք զպտուղ ձեր ի սրբութիւն, եւ վախճան նորա կեանք յաւիտենից:

6:22: Բայց արդ՝ ազատացեա՛լք ՚ի մեղացն՝ եւ ծառայեա՛լք Աստուծոյ, ունիք զպտուղ ձեր ՚ի սրբութիւն, եւ վախճան նորա՝ կեա՛նք յաւիտենից[3402]։
[3402] Ոմանք. Ազատեալք ՚ի մեղաց... եւ վախճան նոցա կեանք յաւ՛՛։
22 Բայց այժմ, ազատուած մեղքից եւ ծառայ դարձած Աստծուն՝ ձեր պտուղն էք տալիս սրբութեամբ, եւ նրա վախճանը կեանք է յաւիտենական.
22 Բայց հիմա մեղքէ ազատուած եւ Աստուծոյ ծառաներ եղած՝ ձեր պտուղը ունիք սրբութիւնով ու վերջը յաւիտենական կեանք։
zohrab-1805▾ eastern-1994▾ western am▾
6:2222: Но ныне, когда вы освободились от греха и стали рабами Богу, плод ваш есть святость, а конец--жизнь вечная.
6:22  νυνὶ δέ, ἐλευθερωθέντες ἀπὸ τῆς ἁμαρτίας δουλωθέντες δὲ τῶ θεῶ, ἔχετε τὸν καρπὸν ὑμῶν εἰς ἁγιασμόν, τὸ δὲ τέλος ζωὴν αἰώνιον.
6:22. νυνὶ (unto-now) δέ, (moreover," ἐλευθερωθέντες ( having-been-en-freed ) ἀπὸ (off) τῆς (of-the-one) ἁμαρτίας (of-an-un-adjusting-along-unto) δουλωθέντες ( having-been-en-bondeed ) δὲ (moreover) τῷ (unto-the-one) θεῷ, (unto-a-Deity,"ἔχετε (ye-hold) τὸν (to-the-one) καρπὸν (to-a-fruit) ὑμῶν (of-ye) εἰς (into) ἁγιασμόν, (to-a-hallow-belonging-of,"τὸ (the-one) δὲ (moreover) τέλος (a-finish) ζωὴν (to-a-lifing) αἰώνιον. (to-aged-belonged)
6:22. nunc vero liberati a peccato servi autem facti Deo habetis fructum vestrum in sanctificationem finem vero vitam aeternamBut now being made free from sin and become servants to God, you have your fruit unto sanctification, and the end life everlasting.
22. But now being made free from sin, and become servants to God, ye have your fruit unto sanctification, and the end eternal life.
6:22. Yet truly, having been freed now from sin, and having been made servants of God, you hold your fruit in sanctification, and truly its end is eternal life.
6:22. But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.
But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life:

22: Но ныне, когда вы освободились от греха и стали рабами Богу, плод ваш есть святость, а конец--жизнь вечная.
6:22  νυνὶ δέ, ἐλευθερωθέντες ἀπὸ τῆς ἁμαρτίας δουλωθέντες δὲ τῶ θεῶ, ἔχετε τὸν καρπὸν ὑμῶν εἰς ἁγιασμόν, τὸ δὲ τέλος ζωὴν αἰώνιον.
6:22. nunc vero liberati a peccato servi autem facti Deo habetis fructum vestrum in sanctificationem finem vero vitam aeternam
But now being made free from sin and become servants to God, you have your fruit unto sanctification, and the end life everlasting.
6:22. Yet truly, having been freed now from sin, and having been made servants of God, you hold your fruit in sanctification, and truly its end is eternal life.
6:22. But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Теперь обстоятельства совершенно изменились - римляне идут к святости и вечной жизни. - Плод ваш есть святость - точнее перевести нужно так: "вы имеете свой плод в том, что направляетесь к святости" (или приведены в состояние святости). Это - результат их упорной, происходящей в зависимости от Бога, деятельности. Каждая исполненная христианином обязанность есть новый шаг по тому пути, в конце которого сияет возвышенный идеал совершенной святости (agiasmoV), а там - за гробом - жизнь вечная, т. е. вечная слава и совершенная деятельность.
Adam Clarke: Commentary on the Bible - 1831
6:22: But now being made free from sin - As being free from righteousness is the finished character of a sinner, so being made free from sin is the finished character of a genuine Christian.
And become servants to God - They were transferred from the service of one master to that of another: they were freed from the slavery of sin, and engaged in the service of God.
Fruit unto holiness - Holiness of heart was the principle; and righteousness of life the fruit.
Albert Barnes: Notes on the Bible - 1834
6:22: But now - Under the Christian plan of justification.
Being made free from sin - Being delivered from its dominion, and from bondage; in the same manner as before conversion they were free from righteousness, Rom 6:20.
Ye have your fruit unto holiness - The fruit or result is holiness. This service produces holiness, as the other did sin. It is implied here, though not expressly affirmed, that in this service which leads to holiness, they received important benefits, as in the service of sin they had experienced many evils.
And the end - The final result - the ultimate consequence will be. At present this service produces holiness; hereafter it will terminate in everlasting life. By this consideration the apostle states the tendency of the plan of justification, and urges on them the duty of striving after holiness.
Everlasting life - Note, Joh 3:36. This stands in contrast with the word "death" in Rom 6:21, and shows its meaning. "One is just as long in duration as the other;" and if the one is limited, the other is. If those who obey shall be blessed with life foRev_er, those who disobey will be cursed with death foRev_er. Never was there an antithesis more manifest and more clear. And there could not be a stronger proof that the word "death" in Rom 6:21, refers not to temporal death, but to eternal punishment. For what force would there be in the argument on the supposition that temporal death only is meant? The argument would stand thus: "The end of those sins is to produce temporal death; the end of holiness is to produce eternal life!" Will not temporal death be inflicted, it would be immediately asked, at any rate? Are Christians exempt from it? And do not people suffer this, whether they become Christians or not? How then could this be an argument bearing on the tenor of the apostle's reasoning? But admit the fair and obvious construction of the passage to be the true one, and it becomes plain. They were pursuing a course tending to everlasting ruin; they are now in a path that shall terminate in eternal life. By this weighty consideration, therefore, they are urged to be holy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:22: But now: Rom 6:14, Rom 6:18, Rom 8:2; Joh 8:32; Co2 3:17; Gal 5:13
become: Rom 7:25; Gen 50:17; Job 1:8; Psa 86:2, Psa 143:12; Isa 54:17; Dan 3:26, Dan 6:20; Gal 1:10; Col 4:12; Tit 1:1; Jam 1:1; Pe1 2:16; Rev 7:13
ye have: Psa 92:14; Joh 15:2, Joh 15:16; Gal 5:22; Eph 5:9; Phi 1:11, Phi 4:17; Col 1:10
and the end: Rom 6:21; Num 23:10; Psa 37:37, Psa 37:38; Mat 13:40, Mat 13:43, Mat 19:29, Mat 25:46; Joh 4:36
John Gill
6:22 But now being made free from sin, and become servants to God,.... In what sense regenerate persons are free from sin, and are become the servants of God, has been observed already; the consequence of which is, that such have their
fruit unto holiness, and the end everlasting life: holiness is a fruit of freedom from the bondage of sin, and of serving God; holiness begun in regeneration, calling, and conversion, is a fruit of the Spirit; a course of living righteously is a fruit of holiness, as a principle implanted; a gradual increase in holiness is carried on by the Spirit of God in a course of righteousness; and a course of righteousness, from a principle of grace, issues in perfect holiness; "without which no man shall see the Lord" Heb 12:14: here it seems to design, that holiness is fruit, or that which is gain and profit to persons, in opposition to sin, in which there is no profit: it is not indeed profitable to God in point of merit; yet holiness, as a principle of grace, is profitable to the saints in point of meetness for glory; and holiness, as it denotes an external course of life, is useful and profitable on many accounts; hereby God is glorified, the doctrine of Christ is adorned, religion is honoured and recommended, our own credit, reputation, and peace, are preserved, and our neighbour's good promoted.
And the end is everlasting life: as sin issues, if grace prevent not, in everlasting death; holiness issues in eternal life, not by way of merit, but of free gift.
Robert Jamieson, A. R. Fausset and David Brown
6:22 But now--as if to get away from such a subject were unspeakable relief.
being made free from Sin, and become servants to God--in the absolute sense intended throughout all this passage.
ye have--not "ought to have," but "do have," in point of fact.
your fruit unto holiness--"sanctification," as in Rom 6:19; meaning that permanently holy state and character which is built up out of the whole "fruits of righteousness," which believers successively bring forth. They "have their fruit" unto this, that is, all going towards this blessed result.
and the end everlasting life--as the final state of the justified believer; the beatific experience not only of complete exemption from the fall with all its effects, but of the perfect life of acceptance with God, and conformity to His likeness, of unveiled access to Him, and ineffable fellowship with Him through all duration.
6:236:23: Զի թոշա՛կն մեղաց՝ մահ է. այլ շնորհք Աստուծոյ, կեա՛նք յաւիտենից ՚ի Քրիստոս Յիսուս ՚ի Տէր մեր[3403]։[3403] Ոմանք. Մեղաց մահ. այլ շնորհքն Աստուծոյ, կեանք են յաւիտենից։
23 քանի որ մեղքի վարձը մահն է, իսկ Աստծու շնորհը՝ յաւիտենական կեանք՝ մեր Տէր Քրիստոս Յիսուսի միջոցով:
23 Քանզի մեղքին վարձքը մահ է, բայց Աստուծոյ ձրի պարգեւը յաւիտենական կեանք՝ մեր Տէրոջը Յիսուս Քրիստոսին ձեռքով։
Զի թոշակն մեղաց մահ է, այլ շնորհքն Աստուծոյ կեանք յաւիտենից ի Քրիստոս Յիսուս ի Տէր մեր:

6:23: Զի թոշա՛կն մեղաց՝ մահ է. այլ շնորհք Աստուծոյ, կեա՛նք յաւիտենից ՚ի Քրիստոս Յիսուս ՚ի Տէր մեր[3403]։
[3403] Ոմանք. Մեղաց մահ. այլ շնորհքն Աստուծոյ, կեանք են յաւիտենից։
23 քանի որ մեղքի վարձը մահն է, իսկ Աստծու շնորհը՝ յաւիտենական կեանք՝ մեր Տէր Քրիստոս Յիսուսի միջոցով:
23 Քանզի մեղքին վարձքը մահ է, բայց Աստուծոյ ձրի պարգեւը յաւիտենական կեանք՝ մեր Տէրոջը Յիսուս Քրիստոսին ձեռքով։
zohrab-1805▾ eastern-1994▾ western am▾
6:2323: Ибо возмездие за грех--смерть, а дар Божий--жизнь вечная во Христе Иисусе, Господе нашем.
6:23  τὰ γὰρ ὀψώνια τῆς ἁμαρτίας θάνατος, τὸ δὲ χάρισμα τοῦ θεοῦ ζωὴ αἰώνιος ἐν χριστῶ ἰησοῦ τῶ κυρίῳ ἡμῶν.
6:23. τὰ (The-ones) γὰρ (therefore) ὀψώνια (provisionlets) τῆς (of-the-one) ἁμαρτίας (of-an-un-adjusting-along-unto,"θάνατος, (a-death) τὸ (the-one) δὲ (moreover) χάρισμα (a-granting-to) τοῦ (of-the-one) θεοῦ (of-a-Deity,"ζωὴ (a-lifing) αἰώνιος (aged-belonged) ἐν (in) Χριστῷ (unto-Anointed) Ἰησοῦ (unto-an-Iesous) τῷ (unto-the-one) κυρίῳ (unto-Authority-belonged) ἡμῶν. (of-us)
6:23. stipendia enim peccati mors gratia autem Dei vita aeterna in Christo Iesu Domino nostroFor the wages of sin is death. But the grace of God, life everlasting in Christ Jesus our Lord.
23. For the wages of sin is death; but the free gift of God is eternal life in Christ Jesus our Lord.
6:23. For the wages of sin is death. But the free gift of God is eternal life in Christ Jesus our Lord.
6:23. For the wages of sin [is] death; but the gift of God [is] eternal life through Jesus Christ our Lord.
For the wages of sin [is] death; but the gift of God [is] eternal life through Jesus Christ our Lord:

23: Ибо возмездие за грех--смерть, а дар Божий--жизнь вечная во Христе Иисусе, Господе нашем.
6:23  τὰ γὰρ ὀψώνια τῆς ἁμαρτίας θάνατος, τὸ δὲ χάρισμα τοῦ θεοῦ ζωὴ αἰώνιος ἐν χριστῶ ἰησοῦ τῶ κυρίῳ ἡμῶν.
6:23. stipendia enim peccati mors gratia autem Dei vita aeterna in Christo Iesu Domino nostro
For the wages of sin is death. But the grace of God, life everlasting in Christ Jesus our Lord.
6:23. For the wages of sin is death. But the free gift of God is eternal life in Christ Jesus our Lord.
6:23. For the wages of sin [is] death; but the gift of God [is] eternal life through Jesus Christ our Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: Апостол повторяет кратко мысли, изложенные в 21: и 28: ст. - Возмездие - по греч. oywnion означает первоначально уплату продуктами земледелия, а потом денежное жалованье, какое полководцы выдавали своим воинам. Поэтому следующее выражение греч. текста - amartiaV нужно перевести просто родительным падежом - греха (а не за грех, как в русск., переводе). Грех здесь олицетворяется, как властелин, который платит своим подданикам смертью, т. е. дает им почувствовать все болезненные последствия их проступков (Гал 6:7, 8; 2Кор. 5:10). - Дар Божий. От Бога мы получаем не плату, не награду, а дар, нами не заслуженный (carisma). "Ад, - говорит Ноdgе, - всегда заслужен, небо - никогда!".
Adam Clarke: Commentary on the Bible - 1831
6:23: For the wages of sin is death - The second death, everlasting perdition. Every sinner earns this by long, sore, and painful service. O! what pains do men take to get to hell! Early and late they toil at sin; and would not Divine justice be in their debt, if it did not pay them their due wages?
But the gift of God is eternal life - A man may Merit hell, but he cannot Merit heaven. The apostle does not say that the wages of righteousness is eternal life: no, but that this eternal life, even to the righteous, is το χαρισμα του Θεου, The gracious Gift of God. And even this gracious gift comes through Jesus Christ our Lord. He alone has procured it; and it is given to all those who find redemption in his blood. A sinner goes to hell because he deserves it; a righteous man goes to heaven because Christ has died for him, and communicated that grace by which his sin is pardoned and his soul made holy. The word οψωνια, which we here render wages, signified the daily pay of a Roman soldier. So every sinner has a daily pay, and this pay is death; he has misery because he sins. Sin constitutes hell; the sinner has a hell in his own bosom; all is confusion and disorder where God does not reign: every indulgence of sinful passions increases the disorder, and consequently the misery of a sinner. If men were as much in earnest to get their souls saved as they are to prepare them for perdition, heaven would be highly peopled, and devils would be their own companions. And will not the living lay this to heart?
1. In the preceding chapter we see the connection that subsists between the doctrines of the Gospel and the practice of Christianity. A doctrine is a teaching, instruction, or information concerning some truth that is to be believed, as essential to our salvation. But all teaching that comes from God, necessarily leads to him. That Christ died for our sins and rose again for our justification, is a glorious doctrine of the Gospel. But this is of no use to him who does not die to sin, rise in the likeness of his resurrection, and walk in newness of life: this is the use that should be made of the doctrine. Every doctrine has its use, and the use of it consists in the practice founded on it. We hear there is a free pardon - we go to God and receive it; we hear that we may be made holy - we apply for the sanctifying Spirit; we hear there is a heaven of glory, into which the righteous alone shall enter - we watch and pray, believe, love, and obey, in order that, when he doth appear, we may be found of him in peace, without spot and blameless. Those are the doctrines; these are the uses or practice founded on those doctrines.
2. It is strange that there should be found a person believing the whole Gospel system, and yet living in sin! Salvation From Sin is the long-continued sound, as it is the spirit and design, of the Gospel. Our Christian name, our baptismal covenant, our profession of faith in Christ, and avowed belief in his word, all call us to this: can it be said that we have any louder calls than these? Our self-interest, as it respects the happiness of a godly life, and the glories of eternal blessedness; the pains and wretchedness of a life of sin, leading to the worm that never dies and the fire that is not quenched; second most powerfully the above calls. Reader, lay these things to heart, and: answer this question to God; How shall I escape, if I neglect so great salvation? And then, as thy conscience shall answer, let thy mind and thy hands begin to act.
Albert Barnes: Notes on the Bible - 1834
6:23: For the wages of sin - The word translated here "wages" ὀψώνια opsō nia properly denotes what is purchased to be eaten with bread, as fish, flesh, vegetables, etc. (Schleusner); and thence, it means the pay of the Roman soldier, because formerly it was the custom to pay the soldier in these things. It means hence, what a man earns or deserves; what is his proper pay, or what he merits. As applied to sin, it means that death is what sin deserves; what will be its proper reward. Death is thus called the wages of sin, not because it is an arbitrary, undeserved appointment, but
(1) Because it is its proper desert. Not a pain will be inflicted on the sinner which he does not deserve. Not a sinner will die who ought not to die. Sinners even in hell will be treated just as they deserve to be treated; and there is not to man a more fearful and terrible consideration than this. No man can conceive a more dreadful doom than for himself to be treated foRev_er just as he deserves to be. But,
(2) This is the wages of sin, because, like the pay of the soldier, it is just what was threatened, Eze 18:4, "The soul that sinneth, it shall die." God will not inflict anything more than was threatened, and therefore it is just.
Is death - This stands opposed here to eternal life, and proves that one is just as enduring as the other.
But the gift of God - Not the wages of man; not what is due to him; but the mere gift and mercy of God. The apostle is careful to distinguish, and to specify thai this is not what man deserves, but what is gratuitously conferred on him; Note, Rom 6:15.
Eternal life - The same words which in Rom 6:22 are rendered "everlasting life." The phrase is opposed to death; and proves incontestably that that means eternal death. We may remark, therefore,
(1) That the one will be as long as the other.
(2) as there is no doubt about the duration of life, so there can be none about the duration of death. The one will be rich, blessed, everlasting; the other sad, gloomy, lingering, awful, eternal.
(3) if the sinner is lost, he will deserve to die. He will have his reward. He will suffer only what shall be the just due of sin. He will not be a martyr in the cause of injured innocence. He will not have the compassion of the universe in his favor. He will have no one to take his part against God. He will suffer just as much, and just as long, as he ought to suffer. He will suffer as the culprit pines in the dungeon, or as the murderer dies on the gibbet, because this is the proper reward of sin.
(4) they who are saved will be raised to heaven, not because they merit it, but by the rich and sovereign grace of God. All their salvation will be ascribed to him; and they will celebrate his mercy and grace foRev_er.
(5) it becomes us, therefore, to flee from the wrath to come. No man is so foolish and so wicked as he who is willing to reap the proper wages of sin. None so blessed as he who has part in the mercy of God, and who lays hold on eternal life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:23: For the wages: Rom 5:12; Gen 2:17, Gen 3:19; Isa 3:11; Eze 18:4, Eze 18:20; Co1 6:9, Co1 6:10; Gal 3:10; Gal 6:7, Gal 6:8; Jam 1:15; Rev 21:8
but the: Rom 2:7, Rom 5:17, Rom 5:21; Joh 3:14-17, Joh 3:36, Joh 4:14, Joh 5:24, Joh 5:39, Joh 5:40, Joh 6:27, Joh 6:32, Joh 6:33, Joh 6:40, Joh 6:50-58; Joh 6:68, Joh 10:28, Joh 17:2; Tit 1:2; Pe1 1:3, Pe1 1:4; Jo1 2:25, Jo1 5:11, Jo1 5:12
Geneva 1599
6:23 (11) For the wages of sin [is] death; but the gift of God [is] eternal life through Jesus Christ our Lord.
(11) Death is the punishment due to sin, but we are sanctified freely, to everlasting life.
John Gill
6:23 For the wages of sin is death,.... By sin, is meant every sin, original sin, actual sin, every kind of sin, lesser and greater: the "death" which sin deserves, is a corporeal death; which is not owing to the original nature and constitution of men; nor merely to the divine appointment; but to sin, and the decree of God, on account of it; which is inflicted on Christless sinners, as a punishment for sin, though not on believers as such, because Christ has took away the sting and curse of it: a death of diseases and afflictions also follows upon sin, as its proper demerit; which are properly punishments to wicked men, and are occasioned by sin in believers: there is a death of the soul, which comes by sin, which lies in an alienation from God, in a loss of the image of God, and in a servitude to sin; and there is an eternal death, the just wages of sin, which lies in a separation of soul and body from God, and in a sense of divine wrath to all eternity; and which is here meant, as is clear from its antithesis, "eternal life", in the next clause. Now this is "the wages" of sin; sin does in its own nature produce it, and excludes from life; it is the natural issue of it; sin is committed against an infinite God, and righteously deserves such a death; it is its just wages by law. The Greek word signifies soldiers' wages; see Lk 3:14 and in
"At which time Simon rose up, and fought for his nation, and spent much of his own substance, and armed the valiant men of his nation and gave them wages,'' (1 Maccabees 14:32)
Sin is represented as a king, a mighty monarch, a tyrannical prince; sinners are his subjects and vassals, his servants and soldiers, who fight under him, and for him, and all the wages they must expect from him is death. So the word is interpreted in the Glossary, , "soldiers' wages"; and so it is used by the Jewish writers, being adopted into their language; of a king, they say (a), that he should not multiply to himself gold and silver more than to pay which they (b) interpret by , "the hire of armies", or the wages of soldiers for a whole year, who go in and out with him all the year; so that it denotes wages due, and paid after a campaign is ended, and service is over; and, as here used, suggests, that when men have been all their days in the service of sin, and have fought under the banners of it, the wages they will earn, and the reward that will be given them, will be death: and it is frequently observed by the Jewish doctors (c), that , "there is no death without sin": sin is the cause of death, and death the fruit and effect of sin:
but the gift of God is eternal life, through Jesus Christ our Lord. These words, at first sight, look as if the sense of them was, that eternal life is the gift of God through Christ, which is a great and glorious truth of the Gospel; but their standing in opposition to the preceding words require another sense, namely, that God's gift of grace issues in eternal life, through Christ: wherefore by "the gift of God" is not meant eternal life, but either the gift of a justifying righteousness, or the grace of God in regeneration and sanctification, or both, which issue in eternal life; the one is the saints' right and title, the other their meetness for it: so that as death is the wages of sin, and is what that issues in, and brings unto, eternal life is the effect of grace, or what the grace of God in justifying and sanctifying his people issues in; even a life free from all sorrow and imperfection; a life of the utmost perfection and pleasure, and which will last for ever: and as the grace of God, which justifies and sanctifies them, is "through Christ", so is the eternal life itself which it brings unto: this is in Christ, comes through his righteousness, sufferings, and death; is bestowed by him, and will greatly consist in the enjoyment of him. All grace is the gift of God, and is freely given, or otherwise it would not be grace; particularly the justifying righteousness of Christ is the gift of God; and the rather this may be meant here, since the apostle had been treating of it so largely before, and had so often, in the preceding chapter, called it the gift of righteousness, the free gift, and gift by grace, and justification by it, the justification of life, because it entitles to eternal life, as here: it may be said to issue in it; for between justification and glorification there is a sure and close connection; they that are justified by the righteousness of Christ, are certainly glorified, or enjoy eternal life; and though this may be principally intended here, yet is not to be understood to the exclusion of other gifts of grace, which have the same connection and issue: thus, for instance, faith is the gift of God, and not of a man's self, and he that has it, has eternal life, and shall, Or ever possess it; repentance is a free grace gift, it is a grant from the Lord, and it is unto life and salvation; and on whomsoever the grace of God is bestowed, so as to believe in Christ for righteousness, and truly repent of sin, these shall partake of eternal glory. It may be observed, that there is a just proportion between sin, and the wages of it, yet there is none between eternal life, and the obedience of men; and therefore though the apostle had been pressing so much obedience to God, and to righteousness, he does not make eternal life to be the fruit and effect of obedience, but of the gift of the grace of God.
(a) Misn. Sanhedrin, c. 2. sect. 4. (b) Jarchi & Bartenora in ib. Vid. Cohen de Lara, Ir. David, p. 17. (c) T. Bab. Sabbat, fol. 55. 1. Vajikra Rabba, parash. 37. fol. 176. 3. Midrash Kohelet, fol. 70. 4. Zohar in Gen. fol. 44. 4. Tzeror Hammor, fol. 115. 1.
John Wesley
6:23 Death - Temporal, spiritual, and eternal. Is the due wages of sin; but eternal life is the gift of God - The difference is remarkable. Evil works merit the reward they receive: good works do not. The former demand wages: the latter accept a free gift.
Robert Jamieson, A. R. Fausset and David Brown
6:23 For the wages of sin is death; but the gift of God is eternal life through--"in"
Jesus Christ our Lord--This concluding verse--as pointed as it is brief--contains the marrow, the most fine gold, of the Gospel. As the laborer is worthy of his hire, and feels it to be his due--his own of right--so is death the due of sin, the wages the sinner has well wrought for, his own. But "eternal life" is in no sense or degree the wages of our righteousness; we do nothing whatever to earn or become entitled to it, and never can: it is therefore, in the most absolute sense, "THE GIFT OF GOD." Grace reigns in the bestowal of it in every case, and that "in Jesus Christ our Lord," as the righteous Channel of it. In view of this, who that hath tasted that the Lord is gracious can refrain from saying, "Unto Him that loved us, and washed us from our sins in His own blood, and hath made us kings and priests unto God and His Father, to Him be glory and dominion for ever and ever. Amen!" (Rev_ 1:5-6).
Note, (1) As the most effectual refutation of the oft-repeated calumny, that the doctrine of Salvation by grace encourages to continue in sin, is the holy life of those who profess it, let such ever feel that the highest service they can render to that Grace which is all their hope, is to "yield themselves unto God, as those that are alive from the dead, and their members instruments of righteousness unto God" (Rom 6:12-13). By so doing they will "put to silence the ignorance of foolish men," secure their own peace, carry out the end of their calling, and give substantial glory to Him that loved them. (2) The fundamental principle of Gospel obedience is as original as it is divinely rational; that "we are set free from the law in order to keep it, and are brought graciously under servitude to the law in order to be free" (Rom 6:14-15, Rom 6:18). So long as we know no principle of obedience but the terrors of the law, which condemns all the breakers of it, and knows nothing whatever of grace, either to pardon the guilty or to purify the stained, we are shut up under a moral impossibility of genuine and acceptable obedience: whereas when Grace lifts us out of this state, and through union to a righteous Surety, brings us into a state of conscious reconciliation, and loving surrender of heart to a God of salvation, we immediately feel the glorious liberty to be holy, and the assurance that "Sin shall not have dominion over us" is as sweet to our renewed tastes and aspirations as the ground of it is felt to be firm, "because we are not under the Law, but under Grace." (3) As this most momentous of all transitions in the history of a man is wholly of God's free grace, the change should never be thought, spoken, or written of but with lively thanksgiving to Him who so loved us (Rom 6:17). (4) Christians, in the service of God, should emulate their former selves in the zeal and steadiness with which they served sin, and the length to which they went in it (Rom 6:19). (5) To stimulate this holy rivalry, let us often "look back to the rock whence we were hewn, the hole of the pit whence we were digged," in search of the enduring advantages and permanent satisfactions which the service of Sin yielded; and when we find to our "shame" only gall and wormwood, let us follow a godless life to its proper "end," until, finding ourselves in the territories of "death," we are fain to hasten back to survey the service of Righteousness, that new Master of all believers, and find Him leading us sweetly into abiding "holiness," and landing us at length in "everlasting life" (Rom 6:20-22). (6) Death and life are before all men who hear the Gospel: the one, the natural issue and proper reward of sin; the other, the absolutely free "GIFT OF GOD" to sinners, "in Jesus Christ our Lord." And as the one is the conscious sense of the hopeless loss of all blissful existence, so the other is the conscious possession and enjoyment of all that constitutes a rational creature's highest "life" for evermore (Rom 6:23). Ye that read or hear these words, "I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing, therefore choose life, that both thou and thy seed may live!" (Deut 30:19).