THIS BOOK PRESENTS you with my research as I prepared a sermon from Romans 6:1-7. This exegetical study of the passage will give you the benefit of walking with me as I dig into the Word. This book also points you to the resource material used to learn from this passage.

In this section I draw out the meaning of Romans 6:1-7 and unfold it in a way that I hope will inspire and encourage you. In the following section, I have included the full manuscript of the sermon prepared from said study. Following the sermon, you will find a discussion on being saved by grace. Next, you will find a short comparison of what it means to be saved versus what it means to be a sinner. In the last section, you will learn how to meet Christ as your personal Savior.

Chapter Two: Introduction

WHY STUDY THIS PASSAGE?

ROMANS 6:1-7 PRESENTS the apex of the epistle. Herein, Paul shows the reality of our need for salvation in Jesus. He shows why we need salvation and how that takes place. Life without God will end in His eternal wrath. However, the one who applies faith to God’s grace will not be the objects of His wrath. Rather, they will walk in a proper relationship with Him.

Jesus has freed us from the punishment of our sin by becoming our atonement. We have been justified – pardoned, acquitted – from our sin through His death, and thereby we have been set free from the power of sin.

In Rom 6, Paul shows how Jesus overcame the power of sin. Paul describes sin as having power over the children of Adam. However, the power of sin is broken for those in Christ – the second Adam. Therefore, those who are in Christ have been crucified with Christ and are no longer under the power of sin or enslaved to sin. They have been set free and are now enslaved to Christ. The theme of the chapter is freedom from the power of sin and freedom in the power of Christ. We are described as slaves to Christ who bought us from slavery to sin – then set us free.

THESIS STATEMENT

This passage, Rom 6:1-7, crowns the epistle. It explains what has happened to the believer in the spirit, teaches the believer who we are in Christ, and guides the believer on how to implement Christ’s power in our life. This is a transition from what God has accomplished to how this will be lived out in our daily lives – moment by moment.

Chapter Three: Historical Context

AUTHOR, AUDIENCE, DATE, OCCASION

ROMANS WAS WRITTEN to the Christians of Rome by the Apostle Paul (1:1) during his third missionary journey. Written about A.D. 55, Paul was in Corinth, living at a friend’s house, at the time he wrote this letter.^[1] Paul never actually went to Rome until his imprisonment.^[2]

Paul usually did not address his letters to someone personally

(cf. I Corinthians; II Corinthians; I and II Thessalonians; Philippians; Ephesians and Galatians). He would only greet persons by name in epistles written to congregations he had not yet visited. In Romans and Colossians, for instance, Paul does greet some individuals he personally knows by name. It appears that he would add personal greetings to some letters, not because they were private, but because he intended to show the readers that, as a friend of these persons, he was trustworthy.^[3] This would be similar to a minister today showing his license, to demonstrate that this denomination approves of his ministry.

This letter seems to indicate that Paul sees a transition point in his ministry. For over twenty years, he had been planting churches in the eastern Mediterranean. Now he is writing to the church in Rome. There is, however, much controversy as to why Paul wrote to the Romans.

There are three main theories suggesting possible reasons:

Some believe the book is a list of Paul’s missionary plans. He desires to visit Spain by way of Rome. With Spain at the end of the world for these people, Paul may have wanted a community of faith located somewhere central to his journey. Some scholars feel that the church at Rome would fulfill that function. This theory derives from Paul’s “resume,” given in Romans 15:22-24.
Others believe that this is a compendium, or summary, of

Paul’s theology. I feel this may not be true because of the doctrinal directives omitted from the book, including: The Lord’s Supper, the Second Coming, and an explanation of the purpose of the Church.

Yet others believe that the book is Paul’s pastoral response, indicating that he was aware of the local problems within the church: libertinism, abuse of grace, abuse of strong drink, dietary disputes (such as the consumption of pork), and arrogance. It seems, therefore, that Paul writes this letter to remedy these concerns.^[4] With this work, Paul seems to show his theological strengths as a “pastoral theologian.”⁵

Despite the theories, we do not really know the reason. Paul wrote this Epistle.

SOCIOLOGICAL, CULTURAL, AND RELIGIOUS BACKGROUND

Paul is a unique and very intelligent man. His amazing personality and aura of strength demonstrated the goodness in his life. His character was so strong that those who came into contact with him, either in person or by letter, were compelled toward Christ. The Christians in Rome were powerfully moved by Paul’s teaching.

He was both well-respected and exceptionally hated. Writing the letter to the Christians in Rome, Paul did something very uncommon sociologically for this time. He wrote a letter addressed to a particular community, at a particular time. They probably were not expecting to get a detailed run-down of his doctrine. Paul may have done this because most of his Roman readers had never met him but were familiar with the reputation of his ministry (both good and bad).^[5]

It is believed that Rome was founded on the Tiber River in 753 B.C. Rome was founded here because the hilltops could be used during battle. This must have worked well for them, because by Paul’s day, Rome was the largest and most powerful city in the world. This vast empire of approximately one million people was the political hub of world trade. Paul did not begin this Christian community in Rome, but it is believed that many of his converts and friends moved to Rome (Romans 1:5–6, 13; 11:13; 15:15– 16).^[6] With the population growing rapidly, having the chance to preach in Rome would have been a great ministry opportunity.

Chapter Four: Literary Context

GENRE OF THE BOOK: GOSPEL OR LETTER?

THOUGH HIGHLIGHTING MANY elements of the Gospel, this book is most definitely an epistle addressed specifically to the believers in Rome. New Testament scholar Christopher Bryan asserts that the epistle serves several functions: a Greco-Roman letter; an essay about healing; a rhetorical sermon; an instruction on intimate relations; and a letter explaining condemnation.^[7]

STRUCTURE OF THE BOOK

This epistle is an exhortation from the Apostle to other believers to engage in holy living. This letter pours from Paul’s heart as a pastor. It is a personal, hand-written letter by Paul to the church at Rome.

Paul wrote the Epistle in Koine Greek, the language form common to the “working class” of the Roman Empire. Paul relies on rhetorical styles common to the time and introduces them to Scripture. Paul begins with a greeting followed by a blessing. Then comes the body followed by a salutation (doxology).

FLOW of THOUGHT

Before we go any further, we need to gain an overall view of the book as a whole:

Opening statements of Paul, the chief Apostle (1:1-17).
Righteousness, proper relationship to God (1:18–8:39).
God’s plan for Israel and the Gentiles (9:1–11:36).
Expectations for the Christians at Rome (12:1–15:13).

Jesus came into this world as a man, bringing the gift of God’s grace to us. Rather than death by sin, we receive life – eternal life – from Christ. Sin is to death what righteousness is to eternal life in Christ. We inherited death from the first Adam. We inherit life from the second Adam.

We are not merely with Christ (as friends or troops might, for instance, congregate), but we have been united in Him (much like two fluids combine when mixed). Though verses 1-4 of Romans 6 highlight this union, we will be focusing specifically on verses 1-7, where Paul describes the great mystery of our freedom from sin.

At the outset, Paul seems to contradict himself: “we who die are alive.” This is the theme of this section.^[8] It seems ridiculous – even impossible. Yet upon closer examination, he is not conflicted.

Paul is outlaying the amazing paradox that exists in our topsy-turvy world – the paradox that we, living, were dead in sin; and now we, dead, are alive in Christ. We were dead in sin as sons of Adam.^[9] Now as sons of God, we are dead to sin which had enslaved us, and are alive in Christ. We are now more bound to Jesus than we had ever been bound to sin. We are so bound to Christ that in His death we also die, in His resurrection we also rise, and in His life we also live.

We in Christ are created to live an eternally righteous life. Paul urges us to walk diligently in this truth – as slaves of Christ and not of sin.

THE IMPLICATION OF THE PERICOPE’S LOCATION IN THE BOOK

In these verses, Paul shifts our thinking from what Jesus did in relation to God to what Jesus did in relation to us. He shows us that, while Jesus accomplished something for us in the past, He continues working for us in the present.^[10]

Chapter Five: Pericope Analysis Exegesis

IN THE FIRST four chapters, Paul is writing about God and His righteousness. He explains that the foundation for salvation is justification by God’s works – not by man’s works. We can be justified only by faith in Jesus Christ. In chapter 5, we hear Paul explain how sin came into the world and held humans in bondage. Jesus then defeated sin on the Cross, and salvation gives us peace with God.

In chapter 6, we learn about what actually takes place in the Spirit and what gives us this peace. We also learn of sanctification. In chapter 6 we find the unifying factor of the letter, tying together the process of salvation with the fullness of the Spirit referenced in chapter 8.

Chapter 7 continues to lay out sanctification. Chapter 8 shows us how we can walk after the Spirit of God. In chapter 9, Paul explains that the election of grace is for all who accept Jesus. In chapters 10 and 11, we see that salvation is offered to everyone. Finally, chapters 12 through 15 instruct us on how to live as lights for Christ, both towards each other as believers and towards society as a whole.

Unification with Christ Stops the Misuse of God’s Grace (v.1)

Paul begins this section by asking a question. Within this question he confronts the horrific doctrine put forward by some in the Roman church – that we may sin freely because grace is offered freely. In v.1, Paul uses the Greek word which is often translated as “remain” or “continue”. In either case, this word denotes an ongoing action.

He uses the Greek word, often translated as “sin”, which can be translated either as “sin” or “being evil.” In using this word, Paul is not speaking of any specific sin, but rather all sin in general.^[11]

Let us here take a closer look at sin. If we do not first understand sin, we will not understand this passage. Notice that sin is not merely a collection of actions or unrighteous deeds. Sin is a fundamental rejection of God and God’s grace. Sin is the rejection of the image of God created in humanity. It is an affinity for the destruction of that image where it appears in mankind. Notice that God Himself was not tarnished or diminished in any way, but the imagery of God in Adam is now distorted in some manner. Sin is a rejection of God’s love and a failure to return to love. Sin is living in opposition to the revealed will of God.

Paul also makes use of the Greek word which can be translated as “kindness,” “good will,” or “favor toward someone.” This Greek word also describes “grace.” Grace is sometimes misinterpreted by evangelicals as being merely a cover for sin – as if we sweep it under the rug and God can no longer see it. True grace, however, is far more. Grace does not simply forgive. It is the power of God given to us to live a life without sin.

Let’s Do God a Favor by Living a Sin-filled Life (v.2)

In verse 2, Paul shows his utter disgust with the corrupt doctrine that is being considered. Paul uses the words which are translated as “come to exist” or “become.” One important note is that Paul places a prefix in front of this Greek word. This negates the meaning of the word. The Greek prefix is usually translated as

“not,” or “not!” In the Greek, we can see that this prefix strikes a note of shock, anger and surprise. For example: “WHAT?!!!?”

You can learn more about this topic. You can buy a copy of CLASSICAL EXPLINATION of SALVATION click here.

[1] John F. Walvoord, Roy B. Zuck and Dallas Theological Seminary, The Bible Knowledge Commentary: An Exposition of the Scriptures (Wheaton, IL: Victor Books, 1983-c1985), 2:436.

[2] Even at this time he almost did not make it. They were shipwrecked and Paul was able to minister to the solders, prisoners, and natives. For more information see Hans Betz Dieter, “Paul,” Anchor Bible Dictionary, 6 vols., Edited by David Noel Freedman, (New York: Doubleday, 1992), 186-201.

[3] Charles F. Pfeiffer and Everett Falconer Harrison, The Wycliffe Bible

Commentary: New Testament (Chicago: Moody Press, 1962), Rom Introduction.

[4] Class notes, “Intro to Rom,” Lee University, Cleveland: TN., fall 2003. ⁵ C. Kavin Rowe, “Apostle of the Crucified Lord: a Theological Introduction to

His Letters,” (The Christian Century, Nov 30, 2004), available

<http://www.findarticles.com/p/articles/mi_m1058/is_24_121/ai_n8702473> (29 November 2006).

[5] Stephen Esterholm, Understanding Paul: The Early Christian Worldview of The Letter to The Rom, 2nd Edition, (Grand Rapids: Baker Academic, 2004), 9-13.

[6] Robert B. Hughes, J. Carl Laney and Robert B. Hughes, Tyndale Concise Bible Commentary, Rev. Ed. of: New Bible Companion, 1990.; Includes Index., The Tyndale reference library (Wheaton, Ill.: Tyndale House Publishers, 2001), 521.

[7] Christopher Bryan, A Preface to Rom: Notes on The Epistle In Its Literary And Cultural Setting, (Oxford, New York: University Press, 2000), 11-41.

[8] This is reoccurring theme throughout Paul’s writings.

[9] The masculine mode used here is meant to be viewed in the universal sense and is used as such to engender readability.

[10] Larry Richards and Lawrence O. Richards, The Teacher’s Commentary, Includes Index, (Wheaton, Ill.: Victor Books, 1987), 815.

[11] W., Günther, The New International Dictionary of The New Testament

Theology, 6 vols., ed. Colin Brown, (Grand Rapids: Zondervan, 1971). 573-83.

Tags: Romans 6, Salvation, soteriology

Timothy R Carter

Hailing from the serene landscapes of North Georgia, Timothy Roy Carter wears multiple hats with equal finesse. Timothy's spiritual journey was chiseled from a young age, the middle child of a pastor, an inheritance he imbibed and eventually embraced as he, too, chose the path of a lead pastor. Academically, Timothy is no slouch. He boasts a BA in Pastoral Ministries from the esteemed Lee University and further sharpened his theological insights with a Master of Divinities from the Pentecostal Theological Seminary. His credentials, however, don't just reside in parchments and certificates but are echoed in the community he serves and leads with devotion. Timothy's love for the written word manifests in his column for the local newspaper—a testament to his eloquence and deep insights. Before this, he had the privilege of reaching audiences through columns in two other newspapers, disseminating wisdom and observations that were both profound and accessible. While many know him as a pastor and columnist, fewer know his prowess as an author. With a flair for both fiction and nonfiction, Timothy's bibliography is diverse. He crafts nonfictional guides aimed at nurturing budding writers while also penning works focused on demystifying the intricacies of the Bible for the lay reader. For those with a penchant for the imaginative, Timothy's science fiction works offer a delightful escape, marrying profound spiritual insights with the limitless boundaries of speculative fiction. Beyond the pulpit and the pen, Timothy is an artist at heart. He finds solace in the strokes of paintbrushes and the sketches of pencils, creating visual art that speaks as eloquently as his writings. He is also a staunch advocate for holistic well-being, recognizing the symbiotic relationship between the mind, body, and spirit. This has led him to delve deep into nutrition and exercise, not just as a personal pursuit but as a mission to educate and elevate others. In Timothy Roy Carter, one finds a harmonious blend of a spiritual guide, a wordsmith, an artist, and a wellness advocate. But above all, at his core, he is an educator fervently dedicated to the noble cause of enlightening minds and enriching souls. He is the author of several books, blogs, newspapers, and international journal articles. Carter holds degrees of Bachelor of Science in Pastoral Ministries, with a concentration in Counseling from Lee University (2005); Master of Divinities with a concentration in Counseling from Pentecostal Theological Seminary (2008). Carter is a Bishop with Church of God, Cleveland, TN.; License Community Service Chaplain; Licensed Level 4 Church Consultant; Christian Counselor. Bishop Carter is available for speaking engagements and or training sessions. You can contact him here.

Classical Explanation of Salvation

Table of Contents

Chapter One: Getting Started

Chapter Two: Introduction

THESIS STATEMENT