18 Now, having got your freedom from sin, ye have become bondmen to righteousness.
But *now*, having got your freedom from sin, and having become bondmen to God, ye have your fruit unto holiness, and the end eternal life.
and ye shall know the truth, and the truth shall set you free.
Christ has set us free in freedom; stand fast therefore, and be not held again in a yoke of bondage.
Yea, Jehovah! for I am thy servant; I am thy servant, the son of thy handmaid: thou hast loosed my bonds.
I will run the way of thy commandments when thou shalt enlarge my heart.
Jehovah our God, other lords than thee have had dominion over us; by thee only will we make mention of thy name.
No weapon that is prepared against thee shall prosper; and every tongue that riseth against thee in judgment, thou shalt condemn. This is the inheritance of the servants of Jehovah; and their righteousness is of me, saith Jehovah.
If therefore the Son shall set you free, ye shall be really free.
For sin shall not have dominion over *you*, for ye are not under law but under grace.
I speak humanly on account of the weakness of your flesh. For even as ye have yielded your members in bondage to uncleanness and to lawlessness unto lawlessness, so now yield your members in bondage to righteousness unto holiness. For when ye were bondmen of sin ye were free from righteousness.
Hast thou been called [being] a bondman, let it not concern thee; but and if thou canst become free, use [it] rather. For the bondman that is called in [the] Lord is the Lord's freedman; in like manner [also] the freeman being called is Christ's bondman.
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Romans 6
Commentary on Romans 6 Matthew Henry Commentary
Chapter 6
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 Co. 1:30. 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.
Rom 6:1-23
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. 3:8. 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 (Mt. 4:10): 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. 1:1. 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.