6:1 {What shall we say then?} (ti oun eroumen?). "A debater's
phrase" (Morison). Yes, and an echo of the rabbinical method of
question and answer, but also an expression of exultant victory
of grace versus sin. But Paul sees the possible perversion of
this glorious grace.
6:2 {Died to sin} (apethanomen tēi hamartiāi). Second aorist
active of apothnēskō and the dative case. When we surrendered
to Christ and took him as Lord and Saviour. Qualitative relative
(hoitines, we the very ones who).
6:3 {Were baptized into Christ} (ebaptisthēmen eis Christon).
First aorist passive indicative of baptizō. Better, "were
baptized unto Christ or in Christ." The translation "into" makes
Paul say that the union with Christ was brought to pass by means
of baptism, which is not his idea, for Paul was not a
sacramentarian. Eis is at bottom the same word as en. Baptism
is the public proclamation of one's inward spiritual relation to
Christ attained before the baptism. See on ŻGa 3:27 where it is
like putting on an outward garment or uniform.
6:4 {We were buried therefore with him by means of baptism unto
death} (sunetaphēmen oun autōi dia tou baptismatos eis ton
thanaton). Second aorist passive indicative of sunthaptō, old
verb to bury together with, in N.T. only here and Col 2:12.
With associative instrumental case (autōi) and "by means of
baptism unto death" as in verse 3.
6:5 {For if we have become united with him by the likeness of his
death} (ei gar sumphutoi gegonamen tōi homoiōmati tou thanatou
autou). Condition of the first class, assumed to be true. Sumphutoi is old verbal adjective from sumphuō, to grow
together. Baptism as a picture of death and burial symbolizes our
likeness to Christ in his death.
6:6 {Our old man} (ho palaios hēmōn anthrōpos). Only in Paul
(here, Col 3:9; Eph 4:22).
6:7 {Is justified} (dedikaiōtai). Perfect passive indicative of dikaioō, stands justified, set free from, adding this great
word to death and life of verses 1,2.
6:8 {With Christ} (sun Christōi). As pictured by baptism, the
crucifixion with Christ of verse 6.
6:9 {Dieth no more} (ouketi apothnēskei). "Christ's particular
death occurs but once" (Shedd). See Heb 10:10. A complete
refutation of the "sacrificial" character of the "mass."
6:10 {The death that he died} (ho apethanen). Neuter relative,
cognative accusative with apethanen.
6:11 {Reckon ye also yourselves} (kai humeis logizesthe).
Direct middle imperative of logizomai and complete proof that
Paul does not mean that baptism makes one dead to sin and alive
to God. That is a spiritual operation "in Christ Jesus" and only
pictured by baptism. This is a plea to live up to the ideal of
the baptized life.
6:12 {Reign} (basileuetō). Present active imperative, "let not
sin continue to reign" as it did once (5:12).
6:13 {Neither present} (mēde paristanete). Present active
imperative in prohibition of paristanō, late form of paristēmi, to place beside. Stop presenting your members or do
not have the habit of doing so, "do not go on putting your
members to sin as weapons of unrighteousness."
6:14 {Shall not have dominion} (ou kurieusei). Future active
indicative of kurieuō, old verb from kurios, "shall not lord
it over you," even if not yet wholly dead. Cf. 2Co 1:24.
6:15 {What then?} (ti oun?). Another turn in the argument about
the excess of grace.
6:16 {His servants ye are whom ye obey} (douloi este hōi
hupakouete). Bondservants, slaves of the one whom ye obey,
whatever one's profession may be, traitors, spies sometimes they
are called. As Paul used the figure to illustrate death to sin
and resurrection to new life in Christ and not in sin, so now he
uses slavery against the idea of occasional lapses into sin.
Loyalty to Christ will not permit occasional crossing over to the
other side to Satan's line.
6:17 {Whereas ye were} (ēte). Imperfect but no "whereas" in the
Greek. Paul is not grateful that they were once slaves of sin,
but only that, though they once were, they turned from that
state.
6:18 {Ye became servants of righteousness} (edoulōthēte tēi
dikaiosunēi). First aorist passive indicative of douloō, to
enslave. "Ye were made slaves to righteousness." You have simply
changed masters, no longer slaves of sin (set free from that
tyrant), but ye are slaves of righteousness. There is no middle
ground, no "no man's land" in this war.
6:19 {I speak after the manner of men} (anthrōpinon legō). "I
speak a human word." He begs pardon for using "slaving" in
connection with righteousness. But it is a good word, especially
for our times when self-assertiveness and personal liberty bulk
so large in modern speech. See 3:5; Ga 3:15 where he uses kata
anthrōpon.
6:20 {Free in regard of righteousness} (eleutheroi tēi
dikaiosunēi). Ye wore no collar of righteousness, but freely did
as ye pleased. They were "free." Note dative case, personal
relation, of dikaiosunēi.
6:21 {What fruit then had ye at that time?} (tina oun karpon
eichete tote?). Imperfect active, used to have. A pertinent
question. Ashes in their hands now. They are ashamed now of the
memory of them. The end of them is death.
6:22 {Ye have your fruit unto sanctification} (echete ton karpon
humōn eis hagiasmon). Freedom from sin and slavery to God bring
permanent fruit that leads to sanctification.
6:23 {Wages} (opsōnia). Late Greek for wages of soldier, here
of sin. See on ŻLu 3:14; 1Co 9:7; 2Co 11:8. Sin pays its wages
in full with no cut. But eternal life is God's gift (charisma),
not wages. Both thanatos and zōēn are {eternal} (aiōnion).
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