Romans 6:13

After speaking of the body in general, the apostle in Romans 6:13 a mentions the members in particular. Philippi, who, with Calvin, has understood the body in Romans 6:12, not of the body properly so called, but of the body and soul united (in so far as the latter is not under the influence of the Holy Spirit), gives also to the word members, Romans 6:13, a moral as well as physical sense. It is not only the eyes, hands, feet, tongue, etc., but also the heart, will, understanding. There could be nothing more arbitrary than this extension to the soul of the meaning of the words body and members. The members of the body correspond to the various lusts, Romans 6:12, and are the particular instruments of their gratification. The term ὅπλα may be translated by arms or by instruments. Meyer insists strongly on the first meaning, the only one, according to him, used in the New Testament (comp. 2 Corinthians 6:7; 2 Corinthians 10:4). But we doubt much whether this observation applies to Romans 13:12 (see on the passage); and the meaning: instrument, seems to us much more suitable here, as there is no reference to war, but to the gratification of lusts. The present imperative παριστάνετε, present, yield, like the βασιλεύετω of Romans 6:12, denotes the continuance of an actual state. With the negative μή, it therefore signifies: cease from yielding, as you have done till now. The verb παριστάνειν signifies: to present in order to put at the disposal of. The word ἀδικία, unrighteousness, here embraces all acts contrary to moral obligation in general. It may be doubted whether the dative τῇ ἁμαρτίᾳ, to sin, depends on the verb yield, or on the substantive instrument. Perhaps it should be connected with both at once. Romans 6:12-13 a have expounded the notion of the sanctification of the body from a negative point of view. Romans 6:13 b expounds it positively. It is the same gradation as we have from 5a to 5b, and from Romans 6:7 to Romans 6:8.

The apostle here uses the aorist παραστήσατε instead of the present παριστάνετε, Romans 6:13 a Critics are not agreed as to the meaning and intention of this form. Meyer takes this imperative aorist as indicating the instantaneousness with which the consecration of the body should be carried out. Fritzsche finds in it the notion of the continual repetition of the acts in which this consecration takes effect. Philippi thinks that this form expresses the idea of a consecration accomplished once for all. As the aorist strictly denotes the passing into action, the imperative aorist strongly calls upon the individual to accomplish without delay the act indicated by the verb (almost the meaning indicated by Meyer). The difference between this aorist imperative and the present imperatives preceding is therefore this: the latter were an exhortation not to continue the old state; the former insists on an immediate transition to the new state (comp. Hofmann, p. 246). This change should affect not the body only, but the whole person: yield yourselves. The consecration of the body and of the members is included in that of the person. The as which follows does not signify: as if (ὡσεί, Alex. reading), but: as being really (ὡς, Byz. reading).

The expression dead has been understood here in two ways. Some, like Philippi, have found in it the notion of spiritual death, in which the sinner still lies, comp. Ephesians 2:1; Ephesians 2:5. The apostle is thought to be contrasting the old state of estrangement from God, in which the Romans formerly were, with their present state of life in God. Others, on the contrary, like Meyer, starting from the comparison between Romans 6:2; Romans 6:11, think that the subject in question is the death to sin consummated by faith in Christ. The apostle is thought to be contrasting the state of the body's inactivity at the time when the believer is only experimentally dead with Christ (Romans 6:6-7), with his new activity from the time that he receives a new life (Romans 6:8-10), through experimental acquaintance with the Lord's resurrection, This second meaning is obviously forced; the first, simpler in itself, also agrees better with the contrast between the believer's new and old state (Romans 6:12-13 a). The term δικαιοσύνη, righteousness, in contrast to ἀδικία, iniquity, can only denote here moral righteousness, the fulfilment of all human obligations.

The dative Θεῷ, to God, does not depend probably on the understood verb yield, since it would have been useless in this case to repeat this clause already expressed in the previous line. It must therefore be connected with the expression ὅπλα δικαιοσὑνης, instruments of righteousness for God. All those works of righteousness which God could not execute Himself here below without constant miraculous interventions, He accomplishes by believers, who eagerly lend their bodies and members to Him as instruments for this end.