Romans 6:15-7:6 The Gospel - Gods invitation to righteous living

Theological Proposition/Focus: In the Gospel, we are fully invited into Christ-likeness, and we receive the power to live righteously because of our union with Christ.

Christ Focus: Jesus not only saves us from sin's penalty; He rescues us from sin's power. In Him, we are no longer bound to sin or the law—we are united to Christ and empowered to bear fruit.

Homiletical Proposition/Application: Followers of Jesus must continually offer themselves to righteousness, reject sin's deceptive mastery, and cultivate the fruit of new life in the Spirit.

Introduction

Today we are diving back into Romans. Last year we made some progress through the book, and so this year I want to continue as we explore the details of the Gospel.

Preview: Paul gives us four pictures to show that grace is not permission to sin—it is freedom to live righteously:

• Slaves — We will serve one master or another.
• Free choice — We choose whom we obey.
• Marriage — The law only binds the living.
• Life in Christ — Death to what bound us so we may bear fruit.

Setting the Stage:

The resurrection of Christ invites believers into a new life free from the bondage of sin. Paul explains in Romans 6:1-14 that baptism symbolizes our union with Jesus in His death, burial, and resurrection. Because Christ has conquered sin and death, His followers are not only forgiven—they are spiritually made new. This new identity is not rooted in past failures or human effort but in Christ's victory. In dying to sin, believers are freed from its rule and empowered through the resurrection to live lives that reflect righteousness, hope, and grace.

This freedom is not simply a future promise but a present reality for Christians. Paul's exhortation is practical: we must see ourselves as dead to sin and alive to God, refusing to return to the old patterns that once enslaved us. Though sin still tempts and pressures, it no longer holds dominion over those who belong to Christ. The Christian life is therefore a continual call to align our daily choices with the truth of the resurrection—presenting ourselves to God, serving Him as instruments of righteousness, and living with confidence in the eternal life secured through Jesus.

Paul is not writing to people who misunderstand morality—he is writing to people who misunderstand grace.

Some ask: If grace multiplies where sin abounds, why not sin more?

Paul pushes back: Grace is not a loophole—it is a liberation. Grace does not make sin irrelevant; it breaks sin's power and changes your allegiance.

Body

Slaves — Everyone is a slave to something (6:15-18)

Misunderstanding of grace: "Am I free to do whatever I want?" (v.15)

Paul begins this section with a rhetorical question built on a false inference: If we are freed from sin through grace, "are we also free to sin?" Paul’s response is emphatic: "μὴ γένοιτο"—"May it never be!"

The issue is that grace is not a license to sin. Grace is unmerited favor—it is God looking upon us with kindness and mercy. Grace does not say, "Do whatever you want." Grace says, "God is favorable toward you through Christ." That is something entirely different.

Here's a simple illustration: If two people want to fly an airplane and practice aerobatics, regulations require parachutes for safety. However, if I fly alone, the FAA will allow me to attempt it without one. If I crash, that is on me. But permission does not make it wise. That is how some people treat grace. They assume, "If I'm not under the law, I can break it however I want." But that misses the point entirely. The law is not a collection of meaningless rules—it reveals God's design for human flourishing. Paul rejects the conclusion that grace leads to careless living. He declares: "μὴ γένοιτο"—"May it never be!"

The reality of slavery (16)

After rejecting this false idea, Paul explains that the person who continues in sin after receiving grace is actually offering themselves back into bondage.

To understand this, historical context helps. Many of the first Roman believers were lower in social class, living in the crowded Trastevere district along the Tiber. They were familiar with the institution of slavery—some had been slaves themselves. Clement of Rome even records that some Christians willingly sold themselves into slavery to feed others, choosing bondage as an act of sacrificial love (1 Clem. 55:2). They understood the idea of presenting oneself to a master and living in obedience.

Paul's imagery would have landed powerfully. Many had offered themselves to masters for noble reasons—but choosing sin is not an act of love. It is surrendering yourself to a master who destroys.

Paul's argument is this: Real freedom is not the ability to do wrong. Real freedom is the ability to obey righteousness.

Imagine being forced to choose a master. One master is harsh, cruel, and ultimately lethal. The other is just, kind, and life-giving. Which would you choose? That is the picture Paul paints: a choice of masters, not a choice to be without one.

This is the idea of the gift of obedience that Paul highlights.

The gift of obedience (17-18)

Paul deepens the image even further. It is not simply that a free person must choose a master. Rather, we are already enslaved to sin and have been offered the opportunity to transfer our allegiance to a righteous master.

There is no third option. You are either a slave to sin or a slave to righteousness.

Paul marks the turning point with the phrase, "But thanks be to God…"—a signal of reversal. In Christ, the believer is set free from sin's grip and given the ability to serve righteousness.

What does this mean for us? We must stop viewing obedience as a limitation and start seeing it as a gift. Obedience is not an intrusion on freedom—it is the path to real freedom. Obedience is an invitation to life as God intended it.

MTR: Make a point of offering yourself to righteousness.

Intentionally submit your desires, time, and decisions to Christ's lordship. Offer your mind, your habits, and your time intentionally to Christ, submitting your everyday choices to His lordship.

The word Paul uses to describe our relationship to righteousness is "δοῦλος"—a servant or slave. This is not the language of hired help or casual commitment; it is the language of belonging. A "δοῦλος" is someone whose identity is attached to a master. Before Christ, sin claimed us, shaped us, and commanded us. We did not simply do sinful things—we belonged to sin, and our actions flowed from that bondage. But now, through Christ, we are transferred to a new master. We belong to righteousness. We belong to the One who gives life. Our identity changes before our behavior does.

Look, I have heard the phrase "volunteers" used a lot to talk about people who serve in church, but I want us to be careful about such language. We don't need volunteers because a volunteer can stop; we need people who recognize they are "δοῦλος"—that is bound to Christ.

I have had this thought a lot with some pastors. A pastor should view pay as a blessing from God but not pay for work done because each of us is merely a "δοῦλος" of Christ. Similarly, someone who is unpaid should not actually consider themselves a volunteer but rather just working as a "δοῦλος."

Free — Believers have a real choice (6:19-23)

Freedom and responsibility (19)

Paul acknowledges that slavery is a harsh image, which is why he clarifies his point in verse 19. His goal is not to make believers cower before God as if before an abusive master. Instead, he wants us to invest ourselves vigorously into righteousness. The analogy is intentional: just as we once poured our energy, desires, creativity, and will into sinful living, we must now deliberately direct that same energy toward holiness.

This point is deeply practical. Sin does not happen passively—we pursue it. We justify it, plan around it, and many times fund it. Our culture invests enormous effort into fueling sinful desires: entertainment built on violence, sexuality used for profit, substances that dull the mind, and distractions designed to keep our hearts numb. Paul's question still stands: Are we putting the same intensity into righteousness that we once put into sin?

Let me give some examples. Some sources claim that the alcohol industry is responsible for 1.65% of the US economy. Pornography is nearly a 100 billion dollar component of the economy. Video games, many of which are rated mature, account for 184 billion in the global economy. I won't even get started on movies. I am not saying that every instance of watching a movie or playing a game is sin but we all know that many are.

If you currently do or used to chase temptation fiercely, chase holiness more fiercely.

Choosing sin (20-21)

Paul continues by reminding us that when we were slaves to sin, we had no obligation to do what was right. We bore the consequences of that life freely—and those consequences were shameful. You don't need a theological degree to know this. People "hide" their addictions. They cover their messages. They erase their browser history. They speak of the "walk of shame." Even the world knows that sin stains.

Paul's argument is piercing: "death is not only the punishment for sin—it is the product of sin." It is sin's natural end.

So when unbelievers sin, it is tragic, but it makes sense—they are not bound to righteousness. They have no allegiance to anything higher. But when a believer chooses sin, it is fundamentally different. It is not inevitable. It is a decision—a foolish one. To choose sin when Christ has freed you is to willingly return to a master who despises you. We must do better. We must choose God.

Choosing God (22-23)

In verse 22, Paul reveals the astonishing truth: "because of Christ, for the first time in our lives we can actually choose not to sin." We have been freed from sin and bound to God. That new allegiance produces holiness—where God's character slowly becomes our character. We don't become God, but we begin to look more like Christ, and that transformation leads to life.

This leads Paul to one of the clearest summaries in Scripture:

"For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord."

Death is earned—it is the natural wage of sin. But eternal life is not earned; it is freely given. Fallen humanity is capable only of producing death, but a gracious God gives life as a gift. Our former master paid us in death; our new Master gives us life.

But there is more. Going back to the metaphor of slavery, we are slaves of God Himself, and there are great benefits.

Submitting to God leads to holiness. That is, God's very character becomes our character. It is not that we become God, but rather we begin to look more and more like Christ, and what happens is truly significant. In contrast to the sin that brought death, submission as a slave of God brings eternal life.

That is, life with God is not something that is earned but something that is freely given, freely bestowed. Fallen, sinful humans are only capable of earning death, but the righteous gracious God freely offers eternal life.

MTR: Reflect on sinful choices—where could I instead submit to God?

Identify habits, impulses, and desires where sin still claims your energy. Redirect them intentionally toward righteousness, submitting them openly to Christ.

Example — The binding of marriage pictures our status with righteousness (7:1-3)

Law governs the living (1)

Paul begins with a simple principle that nearly every culture recognizes: "law applies to the living, not the dead." When a person dies, their legal obligations end. There may be laws regarding burial or inheritance, but those laws are directed toward the people who remain alive, not toward the deceased. The dead are beyond the reach of legal demands.

This is the point Paul is making in Romans 7:1. Just as earthly law loses its authority over someone when they die, so the spiritual law loses its jurisdiction over a person who has died with Christ. Death creates a new legal status. The old obligations no longer apply because the person under them no longer exists in the same way. "Law has authority only as long as life remains."

Marriage vows apply while both live (2-3)

To reinforce this, Paul uses an example everyone understands—marriage. Marriage is a covenant made between two living people. Our wedding vows often end with the phrase, "as long as we both shall live." That is not poetic filler. It is a legal and covenantal boundary. When one spouse dies, the surviving spouse is no longer bound by that covenant and is free to enter a new marriage without breaking the law.

Paul is not trying to address every potential nuance of divorce or remarriage here. He is establishing a simple principle: "death changes the obligations of law." The death of one party releases the other from the bond. Likewise, death to the law through Christ releases us from its condemnation and frees us to belong to a new master—righteousness through Him.

MTR: Evaluate your status—are you dead to the law?

Are you still trying to live as if the law defines your worth and identity? Or are you living in the freedom Christ has given, belonging to Him and pursuing righteousness?

When Paul asks whether we have died to the law, he's not inviting us to check whether we have abandoned moral responsibility or obedience to God. Instead, he's urging us to examine the foundation of our identity and hope. Are you still relating to God as someone who must earn His approval through performance, rule-keeping, spiritual résumé, or moral achievements? If so, you are still operating as if the law governs you. The law is a harsh master: it never comforts, never bends, and never gives grace. Its purpose is to expose sin, not to heal. If your posture before God is driven by fear of failing, or by anxiety that you have not "done enough," then you are living as though you are still bound to that law.

But if you have died with Christ, something fundamentally different has happened. Death ends legal obligation—just as a marriage covenant ends when one spouse dies. In Christ's death, you died to the law's jurisdiction. You are no longer striving to prove yourself worthy under the law, but living from the righteousness given to you in Him. The question then becomes deeply personal: "Do I relate to God as a beloved child of mercy, or as a defendant before a judge?" Your answer will shape the way you worship, the way you repent, and the way you treat others.

Life — Death to what binds us brings real life (7:4-6)

Union with Christ results in death to the law and a change of ownership (4)

Paul is not afraid to blend his metaphors, and he does exactly that in verse 4. The believer united with Christ in salvation dies with Christ and is therefore like the "husband" in the marriage analogy—dead, and thus free from the law's jurisdiction. At the same time, the believer is also like the "wife"—now released to belong to another, namely Christ Himself. Paul's wording is important: the phrase translated "you also died" is the passive verb "ἐθανατώθητε"—you have been put to death. This emphasizes that God is the primary actor in our salvation. We did not kill our old self; God did it through the work of Christ. Paul clarifies the means: this death occurred "through the body of Christ." By trusting in Christ, we are united to His death (Romans 6:6) and therefore also united to His resurrection (Romans 6:11). In dying with Christ, we come under new ownership and a new purpose—to bear fruit for God.

The law reveals sin but cannot curb it (5)

Paul next describes the believer's former condition as living "in the flesh"—under the law's authority but without the Spirit's power. The law, though holy and good, exposes our sin but cannot produce righteousness. In fact, because of our fallen nature, the law often arouses the very desires it forbids. This ironic dynamic is easy to see in daily life. A sign that says, "Do not walk on the grass," suddenly makes the grass more interesting. "Wet paint" signs tempt us to touch. Speed limits somehow feel like the "starting point" for acceptable speed. The problem is not the law—it is us. The law can diagnose the disease but cannot cure it. It can reveal sin but cannot curb sin. And when sin is stirred up, it produces exactly what Paul says: "death, the inevitable wage of rebellion."

Freedom from the law allows us to serve the Spirit (6)

But Paul does not leave us without hope. Because we have died to the law through Christ, we now belong to the realm of the Spirit, and that changes everything. Paul's description in Galatians 5:22-23 captures this beautifully: "The fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. Against such things there is no law." Imagine if I told you there was a new law forbidding hamburgers forever, and to help you keep it, you were to remind yourself every morning, "Do not eat a hamburger." The constant mental focus would eventually stir up cravings. But if instead, every day you were given an incredibly satisfying, nourishing meal—varied, rich, and enjoyable—you would eventually forget hamburgers altogether. This is what the Spirit does. The Christian life is not fueled by constant prohibition but by a new power and new desires. The Spirit produces better, more satisfying fruit than anything the law could demand. "We are finally free—not to indulge the flesh, but to embrace the life-giving work of the Spirit."

MTR: Make it a goal to bear fruit.

Ask the Spirit to cultivate in you what the law could never produce—love, joy, holiness, and obedience that flows from the heart rather than pressure or fear. Let your daily habits, prayer, relationships, and choices create space for the fruit of the Spirit to grow.

---