VERSE 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”
Literally: “Neither present your members.”–Do not give up or employ your members.
YIELD: (Grk.–paristēini)–This word is used two times in this verse, but here as it is used for the first time it is in the present tense.
MEMBERS: (Grk.–melê)–This refers to the parts of the body–the hands, feet, tongue, etc. It is a referral to what in verse 12 is included under the general term “body.” See 7:5, 23; I Cor. 6:15; 12:12, 18, 20.
By our members is meant not merely the several parts of our bodily frame – eye, tongue, hand, foot, etc. – but generally ALL the parts or constituents of our present human body and nature which sin may use as its instruments, but which ought to be devoted to God
“Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:
“For which things’ sake the wrath of God cometh on the children of disobedience:” (cf. Col. 3:5-6)
The organs and appetites of the body must not be turned over to sin to be used as instruments of unrighteousness. These have all been consecrated to God, by our rising to a new life, and we, as alive with the divine life, living to God, should use them all for Him.
1. Do not allow any of your faculties or powers to be employed in the service of sin or to be used as the instruments of sin
2. Do not yield to temptation.
a. It is no sin to be tempted,
b. The sin lies in yielding. While the sin exists only in Satan's temptations it is still the devil's sin, not ours: when we yield, we make the devil's sin our own.
Then we enter into temptation.
3. Resist the devil, and he will flee from you (James 4:7).
a. Satan himself cannot force you to sin: until he wins over your will, he cannot bring you into subjection.
b. You may be tempted; but just don’t yield to the temptation.
“as instruments unto sin
Literally: “{As} instruments of unrighteousness to sin.–That is, as instruments used in the service of sin; to work iniquity. Stop presenting your members or do not have the habit of doing so.
Do not yield (paristanete) to temptation. Let me repeat, Satan himself cannot force you to sin. He must first win over your will before he cannot bring you into subjection. You may be tempted; but you do not need to yield to the temptation.
INSTRUMENTS: (Grk.–hopla)–This Greek word really signifies arms, or implements of war; the ancient Greek soldier was known as a “hoplite,” from this very word.
This also denotes an instrument of any kind which we use for defence or aid. The will is regarded as being at war, either for or against holiness and holy living..
“but yield yourselves unto God”
Literally: “But present yourselves to God.” Give or devote–literally: “having yielded yourselves unto God.”
YIELD: (Grk.–paristēini)–Here we have the second use of “yield;” but in this case it is in the past tense–(parastēsate), literally meaning, “having yielded yourselves unto God…” This took place at the time of your accepting Christ as your personal Savior, and is a one-time event, never to be repeated; a faith accompli.
Let soul and body be employed in the service of your Maker; let Him have your heart; and with it, your head, your hands, and your feet. Think and devise that which is pure; speak that which 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 joy and pleasure.. Be holy borh within and without. 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. This is the Great Surrender.
“as those that are alive from the dead”
Literally: “As {one} living from {the} dead.” That is, as if you are alive from the dead, Yield yourselves unto God, as those that are alive from the dead , and your members as instruments of righteousness unto God—“reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord” (verse 11).
FROM THE DEAD: (Grk–ek nekrōn)–Literally: “out of the dead” (ref. Luke 16:31).
“and your members as instruments of righteousness unto God”
Literally: “And your members instruments of righteousness to God.” Our “members” (melê) should be at the call of God “as alive from the dead.”
Christians should devote every member of the body to God, and to His service. Let your soul and body be employed in the service of your Maker; let Him have your heart; and with it, your head, your hands, and your feet.
1. Your tongue should be consecrated to His praise, and to the office of truth, and kindness, and benevolence;
2. Your hands should be employed in useful labor for Him and His cause;
3. Your feet should be swift in His service, and should not go in the paths of iniquity;
4. Your eyes should contemplate His works, to see that the field is already white unto harvest;
5. Your 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. 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, heart, and feet should obey.
VERSE14:
“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”
Literally: “For sin shall not lord it over you.” Shall not lord it over you, as you being the slaves of a tyrant lord.
This implies that sin ought not to have this dominion; and it also expresses the conviction of Paul that it would not have this rule over Christians. God delivers you from sin, and if you again become subject to it, it will be the effect of your own choice or negligence, wand worse of all, .your stupidity. This is really referring to our natural tendency or inclination to sin, but for the Christian, sin has no right to the use of our bodily members. We are dead to sin. Sin shall not reign over us any more (5:14; 6:6).
DOMINION: (Grk.–kurieusei)–Meaning to, “have power over; rule over; be lord of; lord it over.”
“Over you”–Referring to all Christians; that is, those who have believed in Christ and have accepted Him as your personal Savior, and are justified by faith. Sin no longer has either the right nor power to have the rule over you.
“for we are not under the law”
Literally: “For you are not under law.” The definite article “the” is not in the Greek text. This phrase would have been better rendered to say, “we are not under law,”—any law, not just “the” law (meaning the Mosaic Law). Grace is often put for the gospel.
That Law which exacts obedience, without giving power to obey it. The law that condemns every transgression and every unholy thought without providing for the uprooting of evil or the pardon of sin. You are not under a legal system, but the gospel dispensation; you are not under the old but the New Covenant. We are not under a legal dispensation, where perfect obedience to law, and freedom from all sin are necessary to acceptance with God.
Paul had already shown that the Law cannot deliver from either the guilt or the pollution of sin but “works” wrath to all transgressors (cf. 3:20; 4:15). 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?
1. Paul is not saying 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 (comp. Matt. 5:17-19).
2. Paul 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 this but we 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.
“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, Paul shows in the following verses.
The curse of the Law has been completely lifted from off believers; they are made “the righteousness of God in Him;” and they are “alive unto God through Jesus Christ.” So that sin could not but have dominion over them, as when they were “under the law” now that they are “under grace.”.
Under the merciful Dispensation of the Gospel, which brings complete victory over sin to everyone who is under the powerful influences of the Spirit of Christ. Paul has shown that law revealed sin. Where law exists, and the sinful nature remains, sin will continually manifest itself. But we are under grace. Our sins were forgiven on the ground that we have died to sin, been buried and risen with Christ. Hence, unless we trample all this under foot, there is no room for the dominion of sin.
VERSES 15-23: SLAVES TO RIGHTEOUSNESS
VERSE 15:
“What then? Shall we sin, because we are not under the Law, but under grace? God forbid.”
There are two main questions in this Chapter 6–“Are we to continue in sin that grace may abound” (v. 1), and, “Are we to sin because we are not under Law but under grace” (v. 15).
“What then?”– In view of the fact that we are not under law, but under grace. Another turn in the argument about the excess of grace.
WHAT THEN: (Grk.–ti oun)–Then what are we to conclude?
“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, for Paul to guard against it. Such an attitude is nothing less than antinomianism.
“shall we sin”–So then what can we conclude: may we sin because we are not under law?
SHALL WE SIN: (Grk.--hamartēsomen)– “Shall we commit sin”? That is, occasional acts of sin. The objector says, “Surely we may take a night off now and then and sin a little bit ‘since we are under grace.’” It is interesting that this entire phrase is only one word in the original Greek text.
If they should thus abuse the Doctrine of Salvation by Grace, and take occasion from it to live in known sin, it would show that they loved sin, that they were still its slaves.
“because we are not under the Law”
Literally: “Because we are not under law.”–The same reason as in verse 1 and taken up from the very words in verse 14. The definite article “the” is not in the original Greek text. That word was added by the KJV translators.
Surely, the objector says, we may take a night off now and then and sin a little bit “since we are under grace.” But in reply, shall we abuse our high and holy calling because we are not under law which makes no provision for pardon, but are under that Gospel which has opened the fountain to wash away all sin and defilement?
1. Shall we sin because grace abounds?
2. Shall we do evil that good may come of it?
Let such manner of thinking be far from us!
In effect what is being asked is, “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?”
“but under grace.”–The critics and fault finders in Paul's time (as well as in our time), objected that grace, (forgiveness of sin), was an encouragement to sin.
Paul shows, with much emphasis, that this is a false charge, since grace and forgiveness of sin implied that the sinner had died to sin. It is those who have been freed from the dominion of sin who are delivered from its penalties. In his letter to the Galatians, Paul makes it clear that there are three ways in which you can live:
1. You can live by law.
But if you live by law you are living by the old nature.
2. You can live by license—no restraints.
3. You can live by liberty.
This is way of life of the true believer.
“God forbid”–Here again is that Greek phrase (me genoito), which literally says, “Let not this be.” See notes on 3:4 “Let it not be; by no means; far from it; let not such a thing be mentioned!”–Any of these may be used as the meaning of the Greek phrase, which is a strong expression of surprise and disapproval.
VERSE 16:
“Know ye not, that in 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”
Literally:: “Do you not know?”–Paul again uses this common phrase of his; which is really a term of sarcasm. In effect, Paul is saying, “Don’t you understand;” or more pointedly and sarcastically, “Are you really so stupid or dense that you don’t see this?”—see I Cor. 6:19-20 for another use of this phrase.
The objection noticed in v. 15 Paul answers by a reference to the known laws of servitude or slavery, (verses 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. It is as if he had said, “I assume that you already know;” or, “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.
“that in whom ye yield yourselves”
Literally: “That to whom you present yourselves;” or, “whose servants you are.” To whom you give up yourselves for servitude or obedience.
People are the slaves of the one to whom they offer themselves to obey. Paul 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 Paul is, that Christians had to 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, Luke 17:9; John 8:34; 15:15.
“servants to obey”
Literally: “{As} slaves unto obedience”– Do you really think that you should continue to be the servants of Christ if you 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 you sin you are the servants (slaves) of Satan, and not the servants of God.
SERVANT: (Grk.–doulos)—This really signifies a slave; and a slave among the Greeks and Romans was considered as his master's property, and the master 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.
TO OBEY: (Grk.–eis hypakoēn)—Literally, “for obedience.”
“his servants ye are to whom ye obey”
Literally: You are slaves to whom you obey.”–To whom yo come under subjection. That is, you are bound to obey his requirements. Bondservants, slaves of the one whom you obey, whatever one's profession may be, traitors, spies sometimes they are called.
YE OBEY: (Grk.–hypakouete)—“You obey.”
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.
“whether of sin”– Paul now applies the general law of servitude to the case before him.
If men became the servants (i.e., slaves) of sin; if they gave themselves to its indulgence, then they would obey it. Let the consequences be what they might; or as we would say, “let the chips fall where they will.” Even with death and ruin, and condemnation before them, they would obey sin. 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 woe.
“or of obedience unto righteousness”
Literally: “Or obedience to righteousness.” That is, obedience resulting in a righteous character, as the enduring condition of the servant of new obedience (I John 2:17; John 8:34; II Pet, 2:19; Matt. 6:24).