by David Flatt
Synopsis: This article places Romans 6-8 in the framework of Israel's exodus from Egypt and considers the dynamic of God's grace.
But if our unrighteousness serves to show the righteousness of God, what shall we say? That God is unrighteous to inflict wrath on us? (I speak in a human way.) By no means! For then how could God judge the world? But if through my lie God's truth abounds to his glory, why am I still being condemned as a sinner? And why not do evil that good may come?—as some people slanderously charge us with saying. Their condemnation is just (Rom. 3:5-8, ESV).
Earlier in his letter to the saints at Rome, Paul raised important questions regarding God's grace. In Romans 6, he begins to answer these questions and address other misunderstandings about God's grace.
There continue to be many misconceptions about the grace of God. Many people today think that grace means having the freedom to live without rules. Many believe that Christianity is supposed to be "tolerant" and "inclusive" of every persuasion under the sun. It seems the only sin one can commit is imposing a moral code on another.
Surprisingly, some have pointed to this letter as proof for their views. However, such erroneous conclusions about God's grace cannot honestly be reached by a study of Romans but reflect our society's spiritual misunderstanding.
The culture of Paul's day had no such views; just the opposite. Opponents of Paul wanted rules, restraints, and laws. Critics of the concept of grace charged that grace permitted, and even encouraged, sin. This is the objection Paul answers in this chapter. God's grace demands that we turn from sin and develop new attitudes and behaviors.
More broadly, consider the dynamic of chapters 6-8. In this text, Paul does not randomly introduce another objection raised by opponents of the gospel. Instead, he uses a specific objection to illustrate a point that fits into broader themes of the letter.
Throughout the letter, Paul employs various concepts to explain what God did for the world through the Messiah and by the Spirit. Sometimes he borrows language from Israel's temple culture to make a point. Other times, he uses legal language to explain a concept. In chapters 6-8, Paul seems to be drawing on Israel's exodus to explain how God's grace leads us out of sin into a new life with a hopeful future. Some have referred to Paul's approach as describing a new exodus.
Before discussing a new exodus, remember the original. The Old Testament book of Exodus recounts the events of God's people being liberated from slavery in Egypt and being led to the Promised Land. In summary, Israel had been in bondage for 430 years. God sent Moses to lead them to freedom. As they came out of Egypt, God rescued them from the Egyptians at the Red Sea. After being saved at the Red Sea, they journeyed to Mt. Sinai and were given a new law. However, they proved unfaithful to God by turning to idolatry. They were punished and wandered in the wilderness for forty years. Yet, during this time, God continued to lead Israel by a cloud and pillar of fire. Ultimately, they reached the Promised Land.
Consider how the exodus relates to this section of Romans—chapter 6 deals with being freed from the enslavement of sin by baptism, analogous to Israel's deliverance at the Red Sea. Like the events of God's rescue of Israel at the Red Sea, baptism marks a transition from an old life to a new life. Chapter 7 deals with issues regarding the law that was given at Mt. Sinai. Chapter 8 describes God leading His people to their inheritance by the Spirit.
Romans 6-8 is not the only place where Paul uses the exodus as a backdrop to explain what God did through the Messiah. In 1 Corinthians 10, he refers to events recorded in Exodus to illustrate why Christians must not turn aside to idolatry. Also, the apostle uses exodus language in his Galatian letter to explain what God did for the world through the Messiah—rescuing, delivering, and setting us free from evil (Gal. 1:3-4). The following passage in Galatians is an excellent summary of the truths Paul expounds in Romans 8. Remember the exodus when reading this passage.
In the same way we also, when we were children, were enslaved to the elementary principles of the world. But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons. And because you are sons, God has sent the Spirit of his Son into our hearts, crying, "Abba! Father!" So you are no longer a slave, but a son, and if a son, then an heir through God. Formerly, when you did not know God, you were enslaved to those that by nature are not gods. But now that you have come to know God, or rather to be known by God, how can you turn back again to the weak and worthless elementary principles of the world, whose slaves you want to be once more? (Gal. 4:3-9).
The history of God's people was not arbitrary or coincidental. Paul is not just theologizing every facet of the Scriptures. Just the opposite. He saw the history of Israel converging in the Messiah. Paul shows how Jesus Christ was the fulfillment of everything that preceded Him, and also the realization of our hope of the future. Jesus Christ offers a new exodus.
Paul begins this chapter by addressing a common criticism of grace: namely, that we can continue in sin that grace might abound. When this historic objection and present suggestion is placed in the framework of the exodus, it falls flat on its face. What a ridiculous and contradictory idea! Why would someone think he can obey the gospel, but continue his life as if nothing has changed?
Paul explains that, through the act of baptism, we move from one kind of person into something altogether different. When we are raised from baptism in the likeness of the Messiah's resurrection, everything is different. There is a marked transformation in our spiritual condition which has occurred: changing from death to new life.
In baptism, we share in a change which was shown first in the Messiah. In his Philippian letter, Paul describes this change by the Messiah leaving heaven, coming to earth and dying, and being raised from death by God (Phil. 2:6-11). When Jesus died and rose again, everything changed. Likewise, a change in spiritual condition for someone being baptized means he is no longer dead in sin.
Through baptism, God rescues us from sin and death and gives us new life by planting us in Christ. In that state, we can grow into a new creation. Familiar gospel songs communicate this message. As new creatures, we must take steps to become distinct and different from what we were previously, adjusting our lives in harmony with Christ. Once we are baptized, we cannot ignore our new responsibilities. Those who suggest that grace grants us the freedom to sin do not understand the history of Israel, God's grace as expressed through the Messiah, or Paul's letter to the saints at Rome. Just like Israel could not return to Egypt, we must not return to live in sin. Doing so would result in certain eternal death.
As recipients of God's grace, baptized believers have a new identity. According to Romans 5, there are two ways of being human: being like Adam or being like Christ. These two very different states of existence have two very different outcomes.
As baptized believers, the tyrannical reign of sin and death has ended. We are given new life in Christ and have hope of eternal life. The power of this new reality is gained and nurtured through faith. Sin and death no longer enslave or rule us. These beliefs are expressed through our worship and character.
In verse 11, the apostle states that saints should reckon themselves to be dead to sin and alive to God through Christ. The term "reckon" means to sum-up or calculate. In other words, Paul wants his readers to pause and acknowledge where they now live and the One to whom they now belong. Sin does not rule us anymore. We no longer answer to this tyrant. Faith in who we currently are and the hope we now possess empowers us to stand against sin.
Of course, Paul is not saying that we will never again be tempted by sin. He is saying to be mindful of where we now stand. By the knowledge of our changed status, he empowers us to live our new life without fear. Remember, the gospel is the power of God to save if we believe and live by faith (Rom. 1:16-17).
When Israel was rescued from slavery in Egypt, they were no longer obligated to serve the crushing demands of Pharaoh. They were able to worship Jehovah and freely serve His purposes. Likewise, by God's grace, we are newly empowered by faith to resist the enticement of sin through submission to Jesus Christ. The devil wants us to yield all that we are (and all that we have) to unrighteousness. Our new Lord prohibits us from obeying the old one.
We must not submit to the rule of sin for a specific reason: we are not under law, but grace. Remember, the Law of Moses magnified and calculated sin, but could do nothing to stop sin's rule (Rom. 5:20-21). This also will be explained in more detail in chapter 7. By the grace of God in the Messiah, the oppressive rule of sin can now be overthrown and destroyed. As discussed in our previous article, God's grace is the overwhelming solution to sin.
Paul mentioned earlier that our new Lord wants all of our love and ability to be given to Him. We are to redirect who we are and what we are capable of doing toward serving the purposes of God.
While we have new freedom from the slavery of sin, this does not mean we can live without constraint. Instead, we are given a new framework in which to exercise this freedom. For example, Israel was liberated from slavery in Egypt, but this did not mean they could do whatever they wanted. They had a new master: Jehovah. When they obeyed Jehovah, they were blessed. When they turned to idolatry, they were cursed. Likewise, we have a new Master who holds us accountable for how we choose to live.
Paul recalls the liberation experienced by the saints in Rome. They had obeyed from the heart a particular teaching: the gospel. These teachings enabled them to redirect their energy from serving sin to serving righteousness.
As Christians, taking stock in our lives is valuable. Concluding his thoughts, Paul asks a simple, but essential, question: What was profitable about living in sin? If the result of sin is death, then nothing good can come from sin. Only by being liberated from sin can we become holy and receive eternal life.
Like Jesus in the Sermon on the Mount, Paul distinguishes between two possible destinies (Matt. 7:13-14). The path of sin leads to death, while the way of grace leads to eternal life. As free moral agents, we can choose which road we travel, but decide we must.
This wonderful chapter describes how we can be liberated from the tyrannical rule of sin by the grace of God. As Israel passed through the waters of the Red Sea, when we pass through the waters of baptism, everything changes. Israel could not return to Egypt, and we cannot return to sin. Paul does not describe in detail how this new, free, and hopeful life is lived. Instead, the Christian life is depicted as giving all that we are (and all that we have) in serving our new Lord. Such a self-giving life only has a positive outcome: eternal life.
Author Bio: David and his family began laboring with the Fry Road church of Christ in Houston, TX in 2019. The church website is fryroad.org. He can be reached at dflatt85@yahoo.com.
