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  • PARALLEL BIBLE - Romans 6:6

    CHAPTERS: Romans 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23




    King James Bible - Romans 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.

    World English Bible

    knowing this, that our old man was crucified with him, that the
    body of sin might be done away with, so that we would no longer be in bondage to sin.

    Douay-Rheims - Romans 6:6

    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.

    Webster's Bible Translation

    Knowing this, that our old man is crucified with him, that the
    body of sin may be destroyed, that henceforth we should not serve sin.

    Greek Textus Receptus

    5124 D-ASN γινωσκοντες 1097 5723 V-PAP-NPM οτι 3754 CONJ ο 3588 T-NSM παλαιος 3820 A-NSM ημων 2257 P-1GP ανθρωπος 444 N-NSM συνεσταυρωθη 4957 5681 V-API-3S ινα 2443 CONJ καταργηθη 2673 5686 V-APS-3S το 3588 T-NSN σωμα 4983 N-NSN της 3588 T-GSF αμαρτιας 266 N-GSF του 3588 T-GSM μηκετι 3371 ADV δουλευειν 1398 5721 V-PAN ημας 2248 P-1AP τη 3588 T-DSF αμαρτια 266 N-DSF

    Treasury of Scriptural Knowledge

    VERSE (6) -
    Ga 2:20; 5:24; 6:14 Eph 4:22 Col 3:5,9,10

    SEV Biblia, Chapter 6:6

    convencidos que nuestro viejo hombre juntamente fue colgado en el madero con l, para que el cuerpo del pecado sea deshecho, a fin de que no sirvamos ms al pecado.

    Clarke's Bible Commentary - Romans 6:6

    Verse 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, vigour, 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, chap. viii. 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 palaiov anqrwpov, the old man, used here, and in Eph. iv. 22, and Col. iii. 9, is the same as the flesh with its affections and lusts, Gal. v. 24; and the body of the sins of the flesh, Col. ii. 11; and the very same which the Jewish writers term ynwmdqh da , Adam hakkadmoni, the old Adam; and which they interpret by [rh rxy 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, douleuein, 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.

    John Gill's Bible Commentary

    Ver. 6. Knowing this, that our old man is crucified with him , etc..] 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, ( Genesis 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 qz , old, according to ( Ecclesiastes 4:13); and is said to be old, dah [ dlwn , because it is born with the man f109 ; or as the reason is elsewhere given f110 , because it is joined to him from his birth, to his old age: this, they say f111 , 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 have a notion that the evil imagination, or corruption of nature, ljbty al , 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 call [rh rxyd alyj , 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.

    Matthew Henry Commentary

    Verses 3-10 -
    Baptism teaches the necessity of dying to sin, and being as it wer buried from all ungodly and unholy pursuits, and of rising to walk with God in newness of life. Unholy professors may have had the outward sig of a death unto sin, and a new birth unto righteousness, but they neve passed from the family of Satan to that of God. The corrupt nature called the old man, because derived from our first father Adam, is crucified with Christ, in every true believer, by the grace derive from the cross. It is weakened and in a dying state, though it ye struggles for life, and even for victory. But the whole body of sin whatever is not according to the holy law of God, must be done away, s that the believer may no more be the slave of sin, but live to God, an find happiness in his service.

    Greek Textus Receptus

    5124 D-ASN γινωσκοντες 1097 5723 V-PAP-NPM οτι 3754 CONJ ο 3588 T-NSM παλαιος 3820 A-NSM ημων 2257 P-1GP ανθρωπος 444 N-NSM συνεσταυρωθη 4957 5681 V-API-3S ινα 2443 CONJ καταργηθη 2673 5686 V-APS-3S το 3588 T-NSN σωμα 4983 N-NSN της 3588 T-GSF αμαρτιας 266 N-GSF του 3588 T-GSM μηκετι 3371 ADV δουλευειν 1398 5721 V-PAN ημας 2248 P-1AP τη 3588 T-DSF αμαρτια 266 N-DSF

    Vincent's NT Word Studies

    6. Old man (o palaiov anqrwpov)., Only in
    Paul, and only three times; here, Eph. iv. 22; Col. iii. 9. Compare John iii. 3; Tit. iii. 5. The old, unrenewed self. Paul views the Christian before his union with Christ, as, figuratively, another person. Somewhat in the same way he regards himself in ch. 7.

    The body of sin (to swma thv amartiav). Swma in earlier classical usage signifies a corpse. So always in Homer and often in later Greek. So in the New Testament, Matt. vi. 25; Mark v. 29; xiv. 8; xv. 43. It is used of men as slaves, Apoc. xviii. 13. Also in classical Greek of the sum-total. So Plato: to tou kosmou swma the sum-total of the world ("Timaeus," 31). The meaning is tinged in some cases by the fact of the vital union of the body with the immaterial nature, as being animated by the yuxh soul, the principle of individual life. Thus Matt. vi. 25, where the two are conceived as forming one organism, so that the material ministries which are predicated of the one are predicated of the other, and the meanings of the two merge into one another.

    In Paul it can scarcely be said to be used of a dead body, except in a figurative sense, as Rom. viii. 10, or by inference, 2 Cor. v. 8. Commonly of a living body. It occurs with yuch soul, only 1 Thessalonians v. 23, and there its distinction from yuch rather than its union with it is implied. So in Matt. x. 28, though even there the distinction includes the two as one personality. It is used by Paul:

    1. Of the living human body, Rom. iv. 19; 1 Cor. vi. 13; ix. 27; xii. 12-26.

    2. Of the Church as the body of Christ, Rom. xii. 5; 1 Corinthians xii. 27; Eph. i. 23; Col. i. 18, etc. Sarx flesh, never in this sense.

    3. Of plants and heavenly bodies, 1 Cor. xv. 37, 40.

    4. Of the glorified body of Christ, Philip. iii. 21.

    5. Of the spiritual body of risen believers, 1 Cor. xv. 44. It is distinguished from sarx flesh, as not being limited to the organism of an earthly, living body, 1 Cor. xv. 37, 38. It is the material organism apart from any definite matter. It is however sometimes used as practically synonymous with sarx, 1 Cor. vii. 16, 17; Eph. v. 28, 31; 2 Corinthians iv. 10, 11. Compare 1 Cor. v. 3 with Col. ii. 5. An ethical conception attaches to it. It is alternated with melh members, and the two are associated with sin (Rom. i. 24; vi. 6; vii. 5, 24; viii. 13; Col. iii. 5), and with sanctification (Rom. xii. 1; 1 Cor. vi. 19 sq.; compare 1 Thess. iv. 4; v. 23). It is represented as mortal, Rom. viii. 11; 2 Cor. x. 10; and as capable of life, 1 Corinthians xiii. 3; 2 Cor. iv. 10.

    In common with melh members, it is the instrument of feeling and willing rather than sarx, because the object in such cases is to designate the body not definitely as earthly, but generally as organic, Rom. vi. 12, 13, 19; 2 Corinthians v. 10. Hence, wherever it is viewed with reference to sin or sanctification, it is the outward organ for the execution of the good or bad resolves of the will.

    The phrase body of sin denotes the body belonging to, or ruled by, the power of sin, in which the members are instruments of unrighteousness (ver. 13). Not the body as containing the principle of evil in our humanity, since Paul does not regard sin as inherent in, and inseparable from, the body (see ver. 13; 2 Cor. iv. 10-12; vii. 1. Compare Matt. xv. 19), nor as precisely identical with the old man, an organism or system of evil dispositions, which does not harmonize with vers. 12, 13, where Paul uses body in the strict sense. "Sin is conceived as the master, to whom the body as slave belongs and is obedient to execute its will. As the slave must perform his definite functions, not because he in himself can perform no others, but because of His actually subsistent relationship of service he may perform no others, while of himself he might belong as well to another master and render other services; so the earthly swma body belongs not of itself to the aJmartia sin, but may just as well belong to the Lord (1 Corinthians vi. 13), and doubtless it is de facto enslaved to sin, so long as a redemption from this state has not set in by virtue of the divine Spirit" (Rom. vii. 24; Dickson).

    Destroyed. See on iii. 3.

    He that is dead (o apoqanwn). Rev., literally, he that hath died. In a physical sense. Death and its consequences are used as the general illustration of the spiritual truth. It is a habit of Paul to throw in such general illustrations. See vii. 2.

    Robertson's NT Word Studies

    6:6 {Our old man} (ho palaios hemwn anqrwpos). Only in Paul (here, #Col 3:9; Eph 4:22). {Was crucified with him} (sunestaur"th). See on Ga 2:19 for this boldly picturesque word. this took place not at baptism, but only pictured there. It took place when "we died to Sin" (verse #1). {The body of Sin} (to swma ts hamartias). "The body of which Sin has taken possession" (Sanday and Headlam), the body marked by Sin. {That so we should no longer be in bondage to Sin} (tou meketi douleuein hemas tei hamartiai). Purpose clause with tou and the present active infinitive of douleuw, continue serving Sin (as slaves). Adds "slavery" to living in Sin (verse #2).

    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23


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