13.1. The Need for Christian Obedience: Indicative & Imperative

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1 13. The New Obedience In our last major unit of the Fall quarter, we now turn our attention to what Christ requires of us. As we have already seen, God has both fully justified us and adopted so that we are now the sons of God. Those works of God are objective in nature. To that objective work, Christ adds the subjective work of changing us, fitting us for the new creation. He does mighty works in us through our union with Him (section 9) and our life in the Spirit (section 10). Since the new creation itself is not complete, even so His work in us, changing us into the new man, is not yet complete (section 11). Man s first and ongoing response to God s work in him is that of faith (section 12). This response of faith naturally leads to the subject of obedience. Paul stresses the need for us to be obedient and to live obediently. We must subjectively work out the grace of God that is in us, striving to be conformed into the image of His Son. 12 Therefore, my beloved, as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling; 13 for it is God who works in you both to will and to do for His good pleasure (Phil. 2:12-13) The Need for Christian Obedience: Indicative & Imperative When speaking of the obedience that the Christian must render to his Lord Jesus Christ, we move quickly to two important Pauline words: the indicative and the imperative. The indicative refers to what God has already done in man; how he is already dead to sin and alive to God. In the indicative, the new life is seen as having already been accomplished. The indicative refers to what God has already done in us and in the new creation. The imperative refers to the fact that the work of the new creation in us is not yet finished. Thus, believers are still under the obligation to die to sin and live unto God. In the imperative, Paul stresses that we are to strive unto holiness, to put to death our members, and to finish the good work that God has already begun in us. This imperative of what must be done in us is firmly based on what God has already done in us. These doctrines flow from the Old Testament. It is God who has brought Israel out of the land and made him a son (Hos. 11:1; Mt. 2:15). Therefore, Israel must be holy as He is holy (Lev. 19:2). The indicative work of God is taking Israel as a son. The imperative that flows out of Sonship is the command to live holy lives in a manner worthy of their calling. Paul clearly applies this concept in the New Testament. For example: 11 Likewise you also, reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord [the indicative]. 12 Therefore do not let sin reign in your mortal body, that you should obey it in its lusts [the imperative] (Rom 6:11-12) The Relationship of the Indicative and the Imperative There is a particular problem when we try to reconcile in our minds the relationship between the indicative and the imperative. At the heart of the difficulty is the tension of the already and the not yet of the kingdom and the already and the not yet of the new creation. In each one of these concepts there is a tension, and it can be difficult to distinguish clearly where one begins and the other ends. This same tension is evident here. As Sinclair Ferguson has said, it is impossible to delimit correctly where the one ends and the other one begins. Given this problem we are forced to speak of the concept in the negative (The Holy Spirit: Contours of Christian Theology). When Paul speaks of both, he does not say that God has gone only so far and that it up to man to finish the work. This would mean that God has not finished the work, but has left it for us to complete in our own strength. This incorrect idea is put forward in the diagram below: Pauline Theology II.doc p Aug-05

2 Diagram 13.1 An Incorrect Look at the Relationship between the Indicative and the Imperative In contrast, Paul sometimes speaks of the indicative with such force that it seems the indicative has already fully rectified the situation of sin and there is no more work left to do. Then, a few verses later, he will speak of the Christian s need to be putting of the old man in such strong terms that the imperative takes precedence; Paul sees that the already applied work of Christ still needs to be finished. This tension can best be demonstrated in Romans 6. As we have already seen, Romans 6:1-11 stresses the finished work of God in us (section 9.3). 11 Likewise you also, reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord (Rom. 6:11). The force of this statement is absolute and seems to imply that we are completely dead to sin and completely alive to God, and so there is nothing more to be done. Yet Paul immediately follows it with an exhortation that indicates the work is not fully done. 12 Therefore do not let sin reign in your mortal body, that you should obey it in its lusts. 13 And do not present your members as instruments of unrighteousness to sin, but present yourselves to God as being alive from the dead, and your members as instruments of righteousness to God (Rom. 6:12-13). Diagram 13.2 A Better Look at the Relationship between the Indicative and the Imperative Pauline Theology II.doc p Aug-05

3 The Order of the Indicative and the Imperative These verses also demonstrate the order of the work; that is, the indicative must precede the imperative. 11 Likewise you also, reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord. 12 Therefore do not let sin reign in your mortal body, that you should obey it in its lusts (Rom 6:11-12). The first work, in verse 11, belongs to God. God must and will change us by the power of the Father (Rom. 6:4). It is only after God has done His work that we are called to work in verse 12. Notice that our work flows out of and is secondary to God s work. The order is important. We are enabled to work through His strength. God s work is the grounds and the basis of the exhortation for our work. This is evident when we look at the way Paul links these concepts in the Scripture. Paul uses a number of connecting words to link the indicative to the imperative: for, therefore, so that, in order to, thus. It is clear that Paul sees God s work in us as the basis for our work. 4 Therefore, my brethren, you also have become dead to the law through the body of Christ, that you may be married to another to Him who was raised from the dead, that we should bear fruit to God (Romans 7:4). 15 and He died for all, that those who live should live no longer for themselves, but for Him who died for them and rose again (2 Cor. 5:15). 5 Therefore put to death your members which are on the earth (Col 3:5a). 1 I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service (Rom 12:1). All of these verses show us that the imperative rests on the indicative. This order is not reversible. It is only because God has worked in us that we are enabled to work. Those who try to work without being linked to Christ are merely working in the flesh; and they cannot and will not succeed Paul Has Both a Positive and a Negative Stress While in most cases Paul stresses the need and the benefits of putting off the old man, in a few cases he reverses this and stresses the very real dangers of failing to put off the old and put on the new. As Christians, we need to be warned of the dangers of disobedience in this in-between period. Not only are we exhorted to push ahead, but we are also warned of the consequences of not obeying. 7 Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap. 8 For he who sows to his flesh will of the flesh reap corruption, but he who sows to the Spirit will of the Spirit reap everlasting life (Gal. 6:7-8) The Danger of an Over- or an Under-Emphasis For Paul, the indicative and the imperative represent a tightrope upon which we should walk. If we lean to either one side or the other too heavily, we will fall into trouble Failure to Stress the Indicative If we fail to understand the indicative, we will not see the greatness of the finished work of Christ. He has already exercised incredible grace towards us and in us. Christ s work has removed us from under sin s bondage. He has powerfully redeemed us to Himself. Christ has accomplished a real, powerful, and dramatic break with sin. By your union with Him, Christ has already raised us from the dead that we might live a real and powerful new life. Pauline Theology II.doc p Aug-05

4 Failure to Stress the Imperative If we fail to stress the imperative, we will fail to strive against sin as we should. If we are not careful, we will turn the grace of God into licentiousness. In addition, we are by implication falling into a perfectionist position that we are free of the flesh and sin The Better Way The correct way to hold the tension is to think about a double emphasis: 1) we battle on the basis of victory; and 2) we gain the victory on the basis of the battle (Ridderbos, p. 267). As long as we hold on to this double emphasis, we will be secure. While God s work clearly precedes ours and is the basis of our work, it is still ongoing. His work in us has already happened and is still happening even now. 12 Therefore, my beloved, as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling; 13 for it is God who works in you both to will and to do for His good pleasure (Phil. 2:12-13). Here we are to work because it is God who works in us. He works on our wills and He operates in our actions to enable us to do His good pleasure Illustrations of Paul s Use of the Indicative & the Imperative In the Structure of His Letters Paul uses the indicative and the imperative throughout the Scripture. When he writes his letters, he begins by stressing what God has done in redeeming the church. Then he goes on to stress how we are to respond to His work. In Romans 1-11, Paul stresses the finished and effective work of God. This then leads to Romans in which Paul begins his exhortation, Therefore. In Galatians 1-4, Paul stresses the mighty and finished work that God has done in us; we are no longer slaves but Sons, filled and indwelt by the Spirit (see Gal. 4:4-6). He first stresses the outpouring of the Spirit of God and how God has sent the Spirit of His Son into your hearts. Only then does he go on in Galatians 5-6 to various exhortations about being filled with the Spirit, the need to walk in the Spirit, and the need to live in the Spirit. In Ephesians 1-3, Paul begins with laying out the doctrine of the church and the greatness of the work that Christ has already done. Then in Ephesians 4-6 he goes on to apply how we are to live in light of this truth. Paul uses a similar structure in the book of Colossians. Paul also develops this argument in Colossians 3 and Romans 6. In Ephesians 1-3, Paul begins with laying out the doctrine of the church and the greatness of the work that Christ has already done. Then in Ephesians 4-6 he goes on to apply how we are to live in light of this truth. Paul uses a similar structure in the book of Colossians. In addition to the macro structures above, there are small sections of text, such as Colossians 3 and Romans 6, in which Paul works out the relationship between the indicative and the imperative. We will now focus on Romans Romans 6: Likewise you also, reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord. 12 Therefore do not let sin reign in your mortal body, that you should obey it in its lusts. 13 And do not present your members as instruments of unrighteousness to sin, but present yourselves to God as being alive from the dead, and your members as instruments of righteousness to God. Pauline Theology II.doc p Aug-05

5 14 For sin shall not have dominion over you, for you are not under law but under grace. 15 What then? Shall we sin because we are not under law but under grace? Certainly not! 16 Do you not know that to whom you present yourselves slaves to obey, you are that one s slaves whom you obey, whether of sin leading to death, or of obedience leading to righteousness? 17 But God be thanked that though you were slaves of sin, yet you obeyed from the heart that form of doctrine to which you were delivered. 18 And having been set free from sin, you became slaves of righteousness. 19 I speak in human terms because of the weakness of your flesh. For just as you presented your members as slaves of uncleanness, and of lawlessness leading to more lawlessness, so now present your members as slaves of righteousness for holiness. 20 For when you were slaves of sin, you were free in regard to righteousness. 21 What fruit did you have then in the things of which you are now ashamed? For the end of those things is death. 22 But now having been set free from sin, and having become slaves of God, you have your fruit to holiness, and the end, everlasting life. 23 For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord The Theological Breakdown of Romans 6:11-23 In order to understand Paul s argument here, we will make the following divisions in the text: a. First, we will see that God exhorts us, not to do something, but to understand what God has already done in us. Our sanctification does not begin with our effort; it begins with our understanding of what God has done. This is a two-fold work: we begin by being dead to sin; in addition, we have also been made alive unto God. b. Second, the new life calls us to a complete moral reversal. Our new lives are to be lives in complete contradiction to our earlier life. c. Third, this striving by us to effect the moral reversal only grows out of God s earlier work in us. Paul is emphatic; we can only work because He has worked. d. Finally, Paul goes on to expand further upon the moral reversal by a number of broad concepts. He says the moral reversal is to be understood as: 1) being sanctified; 2) leading to righteousness; 3) swapping slavery; and 4) bearing fruit unto God, fruit that endures unto eternal life. Note: these are general principles that do not in themselves define what we are to do, but they give us categories in which we are to think about how we are to live. (We will go on to discus the content of the new obedience later in section 15.) Understanding Union and Our Ongoing Sanctification (Rom. 6:11) 11 Likewise you also, reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord (Rom. 6:11). This verse represents a turning point in Paul s thinking. In Romans 6:1-10, he has developed the doctrine of union (see section 9.3), focusing on the indicative of God s work, but now Paul exhorts us (the imperative) to apply the doctrine of union to ourselves. Paul wants us to realize what has happened to us and then he wants us to go on and to live in accordance with that change. Simply put, we are to understand what God has done in and for us, and this is to be the basis of our action. As we consider this imperative, it is important to note that Paul does not say, Become dead to sin and alive to God ; rather he says, Reckon yourselves dead unto sin and alive unto God, due to what Christ has done in you by union. The distinction is vital. Paul is not saying; make yourself dead Pauline Theology II.doc p Aug-05

6 to sin and alive to God. We cannot make ourselves dead to sin and alive to Him in our own power. No, it is only through that earlier work of union with Christ that we are dead to sin and alive to God. God has already done that. What we must do is reckon ourselves; we must appropriate the truth of what God has done think about, meditate on, and reflect on what God has done and so make it a part of our lives. These are secure and permanent states because we are in Christ Jesus. These truths should control our thinking about who we are and how we are to live. We are also to note the finality of the change that has occurred in us. In Christ s death and resurrection we are to see this as a once-for-all action. It is a new state, a state of being given to us by God and made alive to God. It has already been done and it is a continuous and abiding change. Practical Questions: How do you see yourself every morning when you get up? How do you commonly assess your spiritual state? What major fluctuations are there? Can a true believer ever go back to a life of sin and death? Does our union with Christ weaken at some stages and strengthen at others? The Moral Reversal (Rom. 6:12-13) 12 Therefore do not let sin reign in your mortal body, that you should obey it in its lusts. 13 And do not present your members as instruments of unrighteousness to sin, but present yourselves to God as being alive from the dead, and your members as instruments of righteousness to God (Rom. 6:12-13). When we consider what God has done, we will begin by stressing the complete change that occurred in us, the complete moral reversal. In addition, this inner change works itself out in our members, and hence in our actions. When Paul describes the new obedience, it is a complete moral reversal from the old man and the old lifestyle. Paul has stressed that we have broken away from the old center sin, flesh, the old man, our lusts and changed our center of existence. Our old center was man, but now the new center is God. The two centers are opposites and opposing. The new life is a moral reversal; the whole moral patterns of the old and the new man are placed in opposition to one another. Morally then, man has changed direction. In the old man, man presents himself to sin, facing it and giving himself to it. He gives his whole personality to it. In this he offers his members (his bodily parts) as a weapon or instruments of unrighteousness. In contrast, Paul says the new man faces towards and offers himself to his God. Now the whole personality of man is to be given to God unto righteousness. This act is again seen in the once-for-all tense; and so at the same time, He offers his members (his instruments or his bodily parts) to God to be used as instruments of righteousness. Here Paul is stressing that in the old man we gave ourselves to sin. It was our master. We placed ourselves under its service, and we gave our members hands, eyes, mouth, etc. to its rule. Now we who were dead have been made alive and must give ourselves to a new master, God. Now we must use our members for righteousness. Not only are these two view opposites, but they are also the only two alternatives that Paul offers. Diagram 13.3 The Moral Reversal Pauline Theology II.doc p Aug-05

7 The Outward Aspect of the Moral Reversal (Rom. 6:12-13) This new life and union is worked out through our members. 12 Therefore do not let sin reign in your mortal body, that you should obey it in its lusts. 13 And do not present your members as instruments of unrighteousness to sin, but present yourselves to God as being alive from the dead, and your members as instruments of righteousness to God (Rom. 6:12-13). This change is applied first to the inner man. However, that change must work its way outward through God s powerful working so that it affects each one of our members (i.e., the tongue, the eyes, the hands, the feet, etc.). There is no such thing as a working of God that does not penetrate outwards from the inner man. The radical change from the old man to the new man is demonstrated by their actions we are what we do. Diagram 13.4 Working Out through Our Members We Are What We Do Having looked at the changes that have occurred in us, we will now turn to examine the concepts which Paul uses to illustrate the nature of this new life Various Descriptions of the Moral Reversal (Rom. 6:14-23) In pursuing his exhortation of being alive unto God, and presenting our members as instruments to God, Paul uses a number of illustrations or paradigms to illustrate the nature of this change. They are: 1) righteousness; 2) sanctification; 3) slavery; and 4) fruit and wages. We will examine each one in turn Sanctification Holiness is a term that Paul uses in Romans chapter 6: 19 I speak in human terms because of the weakness of your flesh. For just as you presented your members as slaves of uncleanness, and of lawlessness leading to more lawlessness, so now present your members as slaves of righteousness for holiness. 22 But now having been set free from sin, and having become slaves of God, you have your fruit to holiness, and the end, everlasting life (Rom. 6:19, 22). Holiness draws upon the Greek word hagios. It includes three basic concepts: a. The Greek word has a general sense of being separated or consecrated unto God b. The general idea of consecration means that there is also a moral aspect to the consecration. Pauline Theology II.doc p Aug-05

8 c. Applying this to the church, due to its consecration and moral calling, the church must work in a manner that is worthy of this new and high calling. This worthy working is in no way an act of merit, but it is a call to walk in harmony with the general call The Idea of Being Separated unto God The root of the word holy is not primarily moral. Rather, the idea is that the individual or nation chosen by God is placed on His side, separated unto Him. God alone is holy; that is, He is separated from all things. Thus, when holiness is applied to men, the concept is of a person separated or set apart unto Him, without defining the nature or the ethical content of that separation. A Pauline parallel is that of a husband and a wife separating themselves to one another. They give themselves exclusively to each other, and in that sense they are holy to one another. 14 For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband; otherwise your children would be unclean, but now they are holy (1 Cor. 7:14). This same concept is applied to God and Israel in the Old Testament. 5 Now therefore, if you will indeed obey My voice and keep My covenant, then you shall be a special treasure to Me above all people; for all the earth is Mine. 6 And you shall be to Me a kingdom of priests and a holy nation. These are the words which you shall speak to the children of Israel (Ex. 19:5-6). From these verses we see that God separated the nation of Israel unto Himself; and because they are separated, they in turn are to be holy. Paul applies this Old Testament idea to the church, since Christ has separated the church unto Himself. Just as a husband and wife set themselves apart and separate themselves to one another, so Christ the husband separates His bride to Himself. 2 To the church of God which is at Corinth, to those who are sanctified in Christ Jesus, called to be saints, with all who in every place call on the name of Jesus Christ our Lord, both theirs and ours (1 Cor. 1:2). 30 But of Him you are in Christ Jesus, who became for us wisdom from God and righteousness and sanctification and redemption (1 Cor. 1:30). 11 And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God. (1 Cor. 6:11). The idea then of being sanctified is to be set apart, to or for something. In this case, sanctification means being set apart for, appropriated by, and dedicated to God. There are numerous other references to this consecration in Paul s thought. He says the church is called, is set apart to be saints, are the holy ones, and is holy: 2 To the church of God which is at Corinth, to those who are sanctified in Christ Jesus, called to be saints, with all who in every place call on the name of Jesus Christ our Lord, both theirs and ours (1 Cor. 1:2). 9 who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was given to us in Christ Jesus before time began (2 Tim. 1:9). 12 Therefore, as the elect of God, holy and beloved, put on tender mercies, kindness, humility, meekness, longsuffering (Col. 3:12). 33 For God is not the author of confusion but of peace, as in all the churches of the saints (1 Cor. 14:33). 25 But now I am going to Jerusalem to minister to the saints. 26 For it pleased those from Macedonia and Achaia to make a certain contribution for the poor among the saints who are in Jerusalem (Rom. 15:25-26). Pauline Theology II.doc p Aug-05

9 In each one of the above references, Paul is focusing on the idea that the saints have been set apart The Moral Aspect of Holiness This is the second aspect of holiness. Since we have been separated unto Christ, we are now called to live as those owned by Him. We must morally align ourselves with Him; we must conform ourselves to His ethical standards. In this context, a holy church means one that is morally perfect, one changed by power of the Holy Spirit. 22 in the body of His flesh through death, to present you holy, and blameless, and above reproach in His sight (Col. 1:22). 26 that He might sanctify and cleanse her with the washing of water by the word, 27 that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish (Eph. 5:26-27). This call to holiness then is a work of all three persons of the Trinity: We are dedicated to the Father, loved by the Son, and sanctified by the Spirit. 13 But we are bound to give thanks to God always for you, brethren beloved by the Lord, because God from the beginning chose you for salvation through sanctification by the Spirit and belief in the truth (2 Th. 2:13). So the call to sanctification or holiness is a call not only to allegiance, but also to moral conformity to God. Further, this call to holiness brings with it a desire to walk worthy of God (as in Romans 6) The Call of Holiness: To Walk Worthy of the Relationship In a number of places, we are called to respond to the grace given to us. In this context, Paul often uses the word worthy. 1 I, therefore, the prisoner of the Lord, beseech you to walk worthy of the calling with which you were called (Eph. 4:1). 27 Only let your conduct be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of your affairs, that you stand fast in one spirit, with one mind striving together for the faith of the gospel (Phil. 1:27). 27 Therefore whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. 28 But let a man examine himself, and so let him eat of the bread and drink of the cup. 29 For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord s body (1 Cor. 11:27-29). Here, the idea of being worthy is not linked to earning or merit, but rather it is a motive coming from the gracious activity of God Holiness: New Testament Application of Old Testament Ideas In developing this idea of being holy, Paul draws heavily on concepts from the Old Testament nation, rewording them, and applying them to the doctrine of the church. a. Just as Israel was a holy nation and a royal priesthood (Ex. 19:5-6), even so the church is the holy temple of God. 16 Do you not know that you are the temple of God and that the Spirit of God dwells in you? 17 If anyone defiles the temple of God, God will destroy him. For the temple of God is holy, which temple you are (1 Cor. 3:16-17). 19 Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, 20 having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone, 21 in whom the whole building, being fitted together, grows into a holy temple in the Lord, 22 in whom you also are being built together for a dwelling place of God in the Spirit (Eph. 2:19-22). Pauline Theology II.doc p Aug-05

10 b. Paul also describes holiness in terms of the Old Testament sacrificial system, reworking it and reapplying it in the New Testament sense. Christ is clearly the fulfillment of the sacrificial system. However, Paul also applies this sacrificial language to the church. Believers are to present, not the Old Testament sacrifices which were fulfilled in Christ, but themselves in the same manner. 7 Therefore purge out the old leaven, that you may be a new lump, since you truly are unleavened. For indeed Christ, our Passover, was sacrificed for us (1 Cor. 5:7). 1 I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service (Rom. 12:1). This is a spiritual service, paralleling the priestly service of the Old Testament. c. Paul also borrows the idea of being spotless, blameless and undefiled. Christ has sanctified the church so that they might be without spot, wrinkle, or blemish. Our cleansing is due to the finished work of Christ. 21 And you, who once were alienated and enemies in your mind by wicked works, yet now He has reconciled 22 in the body of His flesh through death, to present you holy, and blameless, and above reproach in His sight (Col 1:21-22). 26 that He might sanctify and cleanse her with the washing of water by the word, 27 that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish (Eph. 5:26-27). 11 O Corinthians! We have spoken openly to you, our heart is wide open. 12 You are not restricted by us, but you are restricted by your own affections. 13 Now in return for the same (I speak as to children), you also be open. 14 Do not be unequally yoked together with unbelievers. For what fellowship has righteousness with lawlessness? And what communion has light with darkness? 15 And what accord has Christ with Belial? Or what part has a believer with an unbeliever? 16 And what agreement has the temple of God with idols? For you are the temple of the living God. As God has said: I will dwell in them and walk among them. I will be their God, and they shall be My people. 17 Therefore, Come out from among them and be separate, says the Lord. Do not touch what is unclean, and I will receive you. 18 I will be a Father to you, and you shall be My sons and daughters, says the LORD Almighty (2 Cor. 6:11-18). In 2 Corinthians 6:11-16, the church is likened to the holy temple of God. The church is warned, like Israel, against contamination and idolatry. They are to be a separate people. They are to be cleansed, here referring to inward moral purity. Thus, we can see that Paul has reworked the Old Testament idea of the holiness of Israel and has applied it in its New Testament context. Like Israel, the church is called to be holy to be set apart for God, to be morally conformed to God, and to walk in a manner worthy of their calling Righteousness The work of righteousness is a central concept in the latter half of Romans 6. Paul refers to it five times in this passage. 13 And do not present your members as instruments of unrighteousness to sin, but present yourselves to God as being alive from the dead, and your members as instruments of righteousness to God. 16 Do you not know that to whom you present yourselves slaves to obey, you are that one s slaves whom you obey, whether of sin leading to death, or of obedience leading to righteousness? 18 And having been set free from sin, you became slaves of righteousness. 19 I speak in human terms because of the weakness of your flesh. For just as you presented your members as slaves of uncleanness, and of lawlessness leading to more lawlessness, so now present your members as slaves of righteousness for holiness. 20 For when you were slaves of sin, you were free in regard to righteousness (Rom. 6:13, 16, 18-20). Pauline Theology II.doc p Aug-05

11 Righteousness: Forensic or a Way of Life? Righteousness in Romans has a number of meanings; particularly, it can be used as a forensic category as well as referring to a lifestyle (i.e., the doing of righteous acts). In Romans 5, Paul discuses in a clearly forensic sense the gift of righteousness and the constituting (declaring or categorizing) of many as righteous. However, in Romans 6 the concept is clearly not referring to forensic righteousness but to a lifestyle, the doing of righteous acts by a believer. In these verses, when Paul speaks of righteousness, he contrasts it with sinning, impurity, and lawlessness. Clearly, the righteousness that Paul is referring to here is the actual, subjective, and personal practice of righteousness The Content of Righteousness As with the other categories he presents here (sanctification, slavery, and fruit-bearing), Paul is not specific about the content of this righteousness. (We will be looking at the actual content of the new obedience in section 15). The very general and all-embracing contrast with the category of sin means that the term righteousness is also a general and wide term. The best we can say for now is that the word is being used here as the absence of sin and lawlessness: 18 And having been set free from sin, you became slaves of righteousness (Rom. 6:18). We will get further guidance as we look at the Old Testament The Old Testament Definition of Righteousness In dealing with concepts like sin and righteousness, we must always remember that Paul is drawing upon Old Testament words. When Paul speaks, he draws not only from the facts of Jesus death and resurrection, but also from his understanding of the Old Testament. The Old Testament idea of righteousness is defined as the conduct of someone who is well-pleasing to God, who does His will, and who keeps His covenant in piety, obedience, and faithfulness. God has reveled Himself to men, like Abraham, and they are to respond by trusting in Him. They are to follow Him and to obey Him as they sought to keep His covenant. Righteousness then is the moral character of one who follows God (Ridderbos). The moral character of God is made manifest by the men to whom He has revealed Himself. As noted above, this definition embraces two facets: it is both a forensic category as well as being a religious ethical way of life. In Paul s development of this theme, Romans 5 is primary concerned with forensic righteousness, while Romans 6 switches to the subjective side of righteousness, the things that men are to do. Thus, in this series of extortions in Romans 6:13-20, we are to live as those who are followers after God and Christ. We are to do works befitting our new relationship of union with our Lord Jesus Christ Slavery The idea of slavery is another key contrast in Romans Do you not know that to whom you present yourselves slaves to obey, you are that one s slaves whom you obey, whether of sin leading to death, or of obedience leading to righteousness? 17 But God be thanked that though you were slaves of sin, yet you obeyed from the heart that form of doctrine to which you were delivered. 18 And having been set free from sin, you became slaves of righteousness. 19 I speak in human terms because of the weakness of your flesh. For just as you presented your members as slaves of uncleanness, and of lawlessness leading to more lawlessness, so now present your members as slaves of righteousness for holiness. 20 For when you were slaves of sin, you were free in regard to righteousness. 21 What fruit did you have then in the things of which you are now ashamed? For the end of those things is death. 22 But now having been set free from sin, and having become slaves of God, you have your fruit to holiness, and the end, everlasting life (Rom. 6:16-22). Pauline Theology II.doc p Aug-05

12 Slavery to Sin vs. Slavery to Christ This is another way in which Paul develops the contrast between the two orders of existence. Before our union and conversion we were slaves. Since we presented our members towards disobedience, we were slaves of unrighteousness. 16 Do you not know that to whom you present yourselves slaves to obey, you are that one s slaves whom you obey, whether of sin leading to death, or of obedience leading to righteousness? (Rom. 6:16). We were unclean and as we practiced uncleanness, this led us down the path to even more uncleanness. 19 I speak in human terms because of the weakness of your flesh. For just as you presented your members as slaves of uncleanness, and of lawlessness leading to more lawlessness, so now present your members as slaves of righteousness for holiness (Rom. 6:19). As slaves of sin, we were free from righteousness. That is, we were unable to do righteousness. We were slaves to uncleanness, always under its dominion, and unable to do righteousness. The final state of that slavery to sin leads to death. 20 For when you were slaves of sin, you were free in regard to righteousness. 21 What fruit did you have then in the things of which you are now ashamed? For the end of those things is death (Rom. 6:20-21). Diagram 13.5 Slaves to Sin In contrast, now that we are in Christ we are not free to do whatever we want. Rather, we are now able to serve a new master; we have now become slaves of righteousness, holiness, and of God. 18 And having been set free from sin, you became slaves of righteousness. 19 I speak in human terms because of the weakness of your flesh. For just as you presented your members as slaves of uncleanness, and of lawlessness leading to more lawlessness, so now present your members as slaves of righteousness for holiness. 22 But now having been set free from sin, and having become slaves of God, you have your fruit to holiness, and the end, everlasting life (Rom. 6:18, 19, 22). To Paul then, the great antithesis is not being a slave or a free man. The contrast is the master that you serve. The old man is a slave to sin, while the new man is a slave to righteousness, holiness, and godliness. We are slaves to that which we give ourselves to obey. As Christ Himself says in John 8:34, Everyone who commits sin is a slave of sin (Murray, Romans p. 231). The old man is a slave to sin, unrighteousness, and disobedience. Now in Christ, we do not become totally free; in essence, we become slaves of God, able to practice righteousness and present our members unto God. That is true freedom. Pauline Theology II.doc p Aug-05

13 To Paul then, the great antithesis is not being a slave or a free man. The contrast is the master that you serve. The old man is a slave to sin, while the new man is a slave to righteousness, holiness, and godliness. We are slaves to that which we give ourselves to obey. As Christ Himself says in John 8:34, Everyone who commits sin is a slave of sin (Murray, Romans p. 231). In Paul s exposition of the new man, there is no middle ground; one is either under one master or the other. He will give himself to one lord or the other. Paul s exhortation to us in Romans 6 is that we should not sin or present our members unto sin or unto uncleanness, since we are now under a different master. Diagram 13.6 Freedom from Sin Does Not Mean Free to Serve Just Ourselves Diagram 13.7 Freedom from Sin Means We Are Under Christ s Servitude The Use of Slavery as a Human Analogy As we read this passage there is an important qualifier to this use of slavery. Paul is using a human analogy, or speaking in human terms, as he puts it in verse 19. As Murray says, the institution of slavery, well known to his readers, is the medium through which he expresses this truth. In using this analogy drawn from the sphere of human relations, he speaks after the manner of men. After all, the new life in Christ is not slavery as it exists among men: it is the highest and only freedom. But the institution of slavery does serve to set forth the totality of our commitment to God, since our union with Christ involves emancipation from the bondage of sin. It is on the account of the infirmity of the flesh that Paul speaks thus to his readers. The dullness of our understanding makes it necessary that we be taught the truth in figures drawn from the sphere of human relations (Murray, Romans p. 233). It is important that we remember this principle. We will later be looking at the important concept of sonship as an end to slavery and liberty as an end to law (section 15). Pauline Theology II.doc p Aug-05

14 Fruit and Wages 20 For when you were slaves of sin, you were free in regard to righteousness. 21 What fruit did you have then in the things of which you are now ashamed? For the end of those things is death. 22 But now having been set free from sin, and having become slaves of God, you have your fruit to holiness, and the end, everlasting life. 23 For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord (Rom. 6:20-23) The idea of bearing fruit is another way of looking at the new obedience. Paul stresses this thought in Romans as well as in Galatians, Ephesians, and Philippians. 13 Now I do not want you to be unaware, brethren, that I often planned to come to you (but was hindered until now), that I might have some fruit among you also, just as among the other Gentiles (Rom. 1:13). 28 Therefore, when I have performed this and have sealed to them this fruit, I shall go by way of you to Spain (Rom. 15:28). 22 But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, 23 gentleness, self-control. Against such there is no law (Gal. 5:22-23). 9 for the fruit of the Spirit is in all goodness, righteousness, and truth (Eph. 5:9). 11 being filled with the fruits of righteousness which are by Jesus Christ, to the glory and praise of God (Phil. 1:11). 21 For to me, to live is Christ, and to die is gain. 22 But if I live on in the flesh, this will mean fruit from my labor; yet what I shall choose I cannot tell (Phil. 1:21-22). 17 Not that I seek the gift, but I seek the fruit that abounds to your account (Phil. 4:17). It is important to note that in the above passages, Paul uses the word fruit in two distinct ways. First, he is using it in an internal sense; that is, the fruit of the Spirit leads to a change of heart (Gal. 5:22-23; Eph 5:9). Paul also uses the word fruit to mean a product, something that he produces in and for others. He wants to come to the Roman church in order that he might bear fruit and confirm them in fruitfulness (Rom. 1:13; 15:28). He wants to continue living in the flesh in order to bear more fruit (Phil. 1:22-23). He wants the Philippian church to act, to send him a gift, that they might bear fruit (Phil. 4:17). Thus for Paul, to be fruitful is both an internal change as well as an external work. In the Romans 6 passage, Paul is referring to this external work. (Clearly it is unwise to create a hard distinction between the internal and external aspects of fruitfulness, for the internal is clearly linked to the external.) Thus in Romans 6, Paul continues the contrast between the old man and the new man by stressing two types of fruit bearing. The old man had no fruit from his conduct. At the best he only earned shame. Even more troubling, the fruit of his old sinful ways were only death: for the wages of sin is death (Rom. 6:23a). Diagram 13.8 The Fruit of Sin Pauline Theology II.doc p Aug-05

15 However, Paul says to the Roman Christians that you now have a real opportunity to bear fruit unto God. Those united to Christ are to bear the fruit of holiness, which in turn will lead to the ultimate fruit of everlasting life. Diagram 13.9 The Fruit of Holiness Pauline Theology II.doc p Aug-05