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Selected Verse: Romans 6:6 - King James

Verse	Translation	Text
Ro 6:6	King James	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.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Knowing this, &c.--The apostle now grows more definite and vivid in expressing the sin-destroying efficacy of our union with the crucified Saviour. that our old man--"our old selves"; that is, "all that we were in our old unregenerate condition, before union with Christ" (compare Col 3:9-10; Eph 4:22-24; Gal 2:20; Gal 5:24; Gal 6:14). is--rather, "was." crucified with him--in order. that the body of sin--not a figure for "the mass of sin"; nor the "material body," considered as the seat of sin, which it is not; but (as we judge) for "sin as it dwells in us in our present embodied state, under the law of the fall." might be destroyed--(in Christ's death)--to the end. that henceforth we should not serve sin--"be in bondage to sin."

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Knowing this, &c.--The apostle now grows more definite and vivid in expressing the sin-destroying efficacy of our union with the crucified Saviour.

that our old man--"our old selves"; that is, "all that we were in our old unregenerate condition, before union with Christ" (compare Col 3:9-10; Eph 4:22-24; Gal 2:20; Gal 5:24; Gal 6:14).

is--rather, "was."

crucified with him--in order.

that the body of sin--not a figure for "the mass of sin"; nor the "material body," considered as the seat of sin, which it is not; but (as we judge) for "sin as it dwells in us in our present embodied state, under the law of the fall."

might be destroyed--(in Christ's death)--to the end.

that henceforth we should not serve sin--"be in bondage to sin."

Notes on the Bible, by Albert Barnes, [1834]
Knowing this - We all knowing this. All Christians are supposed to know this. This is a new illustration drawn from the fact that by his crucifixion our corrupt nature has been crucified also, or put to death; and that thus we should be free from the servitude of sin. Our old man - This expression occurs also in Eph 4:22, "That ye put off ...the old man which is corrupt according to the deceitful lusts." Col 3:9, "lie not to one another, seeing that ye have put off the old man with his deeds." From these passages it is evident that Paul uses the expression to denote our sinful and corrupt nature; the passions and evil propensities that exist before the heart is renewed. It refers to the love of sin, the indulgence of sinful propensities, in opposition to the new disposition which exists after the soul is converted, and which is called "the new man." Is crucified - Is put to death, as if on a cross. In this expression there is a personification of the corrupt propensities of our nature represented as "our old man," our native disposition, etc. The figure is here carried out, and this old man, this corrupt nature, is represented as having been put to death in an agonizing and torturing manner. The pains of crucifixion were perhaps the most torturing of any that the human frame could bear. Death in this manner was most lingering and distressing. And the apostle here by the expression "is crucified" doubtless refers to the painful and protracted struggle which everyone goes through when his evil propensities are subdued; when his corrupt nature is slain; and when, a converted sinner, he gives himself up to God. Sin dies within him, and he becomes dead to the world, and to sin; "for as by the cross death is most lingering and severe, so that corrupt nature is not subdued but by anguish." (Grotius.) All who have been born again can enter into this description. They remember "the wormwood and the gall." They remember the anguish of conviction; the struggle of corrupt passion for the ascendency; the dying convulsions of sin in the heart; the long and lingering conflict before it was subdued, and the soul became submissive to God. Nothing will better express this than the lingering agony of crucifixion: and the argument of the apostle is, that as sin has produced such an effect, and as the Christian is now free from its embrace and its power, he will live to God. With him - The word "with" σύν sun here is joined to the verb "is crucified" and means "is crucified as he was." That the body of sin - This expression doubtless means the same as that which he had just used, "our old man," But why the term "body" is used, has been a subject in which interpreters have not been agreed. Some say that it is a Hebraism, denoting mere intensity or emphasis. Some that it means the same as flesh, that is, denoting our sinful propensities and lusts. Grotius thinks that the term "body" is elegantly attributed to sin, because the body of man is made up of many members joined together compactly, and sin also consists of numerous vices and evil propensities joined compactly, as it were, in one body. But the expression is evidently merely another form of conveying the idea contained in the phrase "our old man" - a personification of sin as if it had a living form, and as if it had been put to death on a cross. It refers to the moral destruction of the power of sin in the heart by the gospel, and not to any physical change in the nature or faculties of the soul; compare Col 2:11. Might be destroyed - Might be put to death; might become inoperative and powerless. Sin becomes enervated, weakened, and finally annihilated, by the work of the Cross. We should not serve - Should not be the slave of sin δουλεύειν douleuein. That we should not be subject to its control. The sense is, that before this we were slaves of sin (compare Rom 6:17,) but that now we are made free from this bondage, because the moral death of sin has freed us from it. Sin - Sin is here personified as a master that had dominion over us, but is now dead.

Notes on the Bible, by Albert Barnes, [1834]

Knowing this - We all knowing this. All Christians are supposed to know this. This is a new illustration drawn from the fact that by his crucifixion our corrupt nature has been crucified also, or put to death; and that thus we should be free from the servitude of sin.

Our old man - This expression occurs also in Eph 4:22, "That ye put off ...the old man which is corrupt according to the deceitful lusts." Col 3:9, "lie not to one another, seeing that ye have put off the old man with his deeds." From these passages it is evident that Paul uses the expression to denote our sinful and corrupt nature; the passions and evil propensities that exist before the heart is renewed. It refers to the love of sin, the indulgence of sinful propensities, in opposition to the new disposition which exists after the soul is converted, and which is called "the new man."

Is crucified - Is put to death, as if on a cross. In this expression there is a personification of the corrupt propensities of our nature represented as "our old man," our native disposition, etc. The figure is here carried out, and this old man, this corrupt nature, is represented as having been put to death in an agonizing and torturing manner. The pains of crucifixion were perhaps the most torturing of any that the human frame could bear. Death in this manner was most lingering and distressing. And the apostle here by the expression "is crucified" doubtless refers to the painful and protracted struggle which everyone goes through when his evil propensities are subdued; when his corrupt nature is slain; and when, a converted sinner, he gives himself up to God. Sin dies within him, and he becomes dead to the world, and to sin; "for as by the cross death is most lingering and severe, so that corrupt nature is not subdued but by anguish." (Grotius.) All who have been born again can enter into this description. They remember "the wormwood and the gall." They remember the anguish of conviction; the struggle of corrupt passion for the ascendency; the dying convulsions of sin in the heart; the long and lingering conflict before it was subdued, and the soul became submissive to God. Nothing will better express this than the lingering agony of crucifixion: and the argument of the apostle is, that as sin has produced such an effect, and as the Christian is now free from its embrace and its power, he will live to God.

With him - The word "with" σύν sun here is joined to the verb "is crucified" and means "is crucified as he was."

That the body of sin - This expression doubtless means the same as that which he had just used, "our old man," But why the term "body" is used, has been a subject in which interpreters have not been agreed. Some say that it is a Hebraism, denoting mere intensity or emphasis. Some that it means the same as flesh, that is, denoting our sinful propensities and lusts. Grotius thinks that the term "body" is elegantly attributed to sin, because the body of man is made up of many members joined together compactly, and sin also consists of numerous vices and evil propensities joined compactly, as it were, in one body. But the expression is evidently merely another form of conveying the idea contained in the phrase "our old man" - a personification of sin as if it had a living form, and as if it had been put to death on a cross. It refers to the moral destruction of the power of sin in the heart by the gospel, and not to any physical change in the nature or faculties of the soul; compare Col 2:11.

Might be destroyed - Might be put to death; might become inoperative and powerless. Sin becomes enervated, weakened, and finally annihilated, by the work of the Cross.

We should not serve - Should not be the slave of sin δουλεύειν douleuein. That we should not be subject to its control. The sense is, that before this we were slaves of sin (compare Rom 6:17,) but that now we are made free from this bondage, because the moral death of sin has freed us from it.

Sin - Sin is here personified as a master that had dominion over us, but is now dead.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
old self The expression occurs elsewhere, in (Eph 4:22); (Col 3:9), and always means the man of old, corrupt human nature, the inborn tendency to evil in all men. In (Rom 6:6), it is the natural man himself; in (Eph 4:22); (Col 3:9), his ways. Positionally, in the reckoning of God, the old man is crucified, and the believer is exhorted to make this good in experience, reckoning it to be so by definitely "putting off" the old man and "putting on" the new; (Col 3:8-14); (Col 3:4); (Col 3:24); (See Scofield) - (Eph 4:24), note 3.

Vincent's Word Studies, by Marvin R. Vincent [1886]
Old man (ὁ παλαιὸς ἄνθρωπος) Only in Paul, and only three times; here, Eph 4:22; Col 3:9. Compare Joh 3:3; Tit 3:5. 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 (τὸ σῶμα τῆς ἁμαρτίας) Σῶμα in earlier classical usage signifies a corpse. So always in Homer and often in later Greek. So in the New Testament, Mat 6:25; Mar 5:29; Mar 14:8; Mar 15:43. It is used of men as slaves, Rev 18:13. Also in classical Greek of the sum-total. So Plato: τὸ τοῦ κόσμου σῶμα 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 ψυξή soul, the principle of individual life. Thus Mat 6:25, 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 8:10, or by inference, Co2 5:8. Commonly of a living body. It occurs with ψυχή soul, only Th1 5:23, and there its distinction from ψυχή rather than its union with it is implied. So in Mat 10:28, though even there the distinction includes the two as one personality. It is used by Paul: 1. Of the living human body, Rom 4:19; Co1 6:13; Co1 9:27; Co1 12:12-26. 2. Of the Church as the body of Christ, Rom 12:5; Co1 12:27; Eph 1:23; Col 1:18, etc. Σάρξ flesh, never in this sense. 3. Of plants and heavenly bodies, Co1 15:37, Co1 15:40. 4. Of the glorified body of Christ, Phi 3:21. 5. Of the spiritual body of risen believers, Co1 15:44. It is distinguished from σάρξ flesh, as not being limited to the organism of an earthly, living body, Co1 15:37, Co1 15:38. It is the material organism apart from any definite matter. It is however sometimes used as practically synonymous with σάρξ, Co1 7:16, Co1 7:17; Eph 5:28, Eph 5:31; Co2 4:10, Co2 4:11. Compare Co1 5:3 with Col 2:5. An ethical conception attaches to it. It is alternated with μέλη members, and the two are associated with sin (Rom 1:24; Rom 6:6; Rom 7:5, Rom 7:24; Rom 8:13; Col 3:5), and with sanctification (Rom 12:1; Co1 6:19 sq.; compare Th1 4:4; Th1 5:23). It is represented as mortal, Rom 8:11; Co2 10:10; and as capable of life, Co1 13:3; Co2 4:10. In common with μέλη members, it is the instrument of feeling and willing rather than σάρξ, because the object in such cases is to designate the body not definitely as earthly, but generally as organic, Rom 6:12, Rom 6:13, Rom 6:19; Co2 5:10. 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 (Rom 6:13). 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 Rom 6:13; Co2 4:10-12; Co2 7:1. Compare Mat 15:19), nor as precisely identical with the old man, an organism or system of evil dispositions, which does not harmonize with Rom 6:12, Rom 6:13, 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 σῶμα body belongs not of itself to the ἁμαρτία sin, but may just as well belong to the Lord (Co1 6:13), 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 7:24 : Dickson). Destroyed See on Rom 3:3. He that is dead (ὁ ἀποθανὼν) 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 Rom 7:2.

Vincent's Word Studies, by Marvin R. Vincent [1886]

Old man (ὁ παλαιὸς ἄνθρωπος)

Only in Paul, and only three times; here, Eph 4:22; Col 3:9. Compare Joh 3:3; Tit 3:5. 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 (τὸ σῶμα τῆς ἁμαρτίας)

Σῶμα in earlier classical usage signifies a corpse. So always in Homer and often in later Greek. So in the New Testament, Mat 6:25; Mar 5:29; Mar 14:8; Mar 15:43. It is used of men as slaves, Rev 18:13. Also in classical Greek of the sum-total. So Plato: τὸ τοῦ κόσμου σῶμα 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 ψυξή soul, the principle of individual life. Thus Mat 6:25, 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 8:10, or by inference, Co2 5:8. Commonly of a living body. It occurs with ψυχή soul, only Th1 5:23, and there its distinction from ψυχή rather than its union with it is implied. So in Mat 10:28, though even there the distinction includes the two as one personality. It is used by Paul:

1. Of the living human body, Rom 4:19; Co1 6:13; Co1 9:27; Co1 12:12-26.

2. Of the Church as the body of Christ, Rom 12:5; Co1 12:27; Eph 1:23; Col 1:18, etc. Σάρξ flesh, never in this sense.

3. Of plants and heavenly bodies, Co1 15:37, Co1 15:40.

4. Of the glorified body of Christ, Phi 3:21.

5. Of the spiritual body of risen believers, Co1 15:44.

It is distinguished from σάρξ flesh, as not being limited to the organism of an earthly, living body, Co1 15:37, Co1 15:38. It is the material organism apart from any definite matter. It is however sometimes used as practically synonymous with σάρξ, Co1 7:16, Co1 7:17; Eph 5:28, Eph 5:31; Co2 4:10, Co2 4:11. Compare Co1 5:3 with Col 2:5. An ethical conception attaches to it. It is alternated with μέλη members, and the two are associated with sin (Rom 1:24; Rom 6:6; Rom 7:5, Rom 7:24; Rom 8:13; Col 3:5), and with sanctification (Rom 12:1; Co1 6:19 sq.; compare Th1 4:4; Th1 5:23). It is represented as mortal, Rom 8:11; Co2 10:10; and as capable of life, Co1 13:3; Co2 4:10.

In common with μέλη members, it is the instrument of feeling and willing rather than σάρξ, because the object in such cases is to designate the body not definitely as earthly, but generally as organic, Rom 6:12, Rom 6:13, Rom 6:19; Co2 5:10. 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 (Rom 6:13). 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 Rom 6:13; Co2 4:10-12; Co2 7:1. Compare Mat 15:19), nor as precisely identical with the old man, an organism or system of evil dispositions, which does not harmonize with Rom 6:12, Rom 6:13, 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 σῶμα body belongs not of itself to the ἁμαρτία sin, but may just as well belong to the Lord (Co1 6:13), 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 7:24 : Dickson).

Destroyed

See on Rom 3:3.

He that is dead (ὁ ἀποθανὼν)

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 Rom 7:2.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Our old man - Coeval with our being, and as old as the fall; our evil nature; a strong and beautiful expression for that entire depravity and corruption which by nature spreads itself over the whole man, leaving no part uninfected. This in a believer is crucified with Christ, mortified, gradually killed, by virtue of our union with him. That the body of sin - All evil tempers, words, and actions, which are the "members" of the "old man," Col 3:5, might be destroyed.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
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, vigor, 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, Rom 8:3; 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 παλαιος ανθρωπος, the old man, used here, and in Eph 4:22, and Col 3:9, is the same as the flesh with its affections and lusts, Gal 5:24; and the body of the sins of the flesh, Col 2:11; and the very same which the Jewish writers term אדם הקדמוני, Adam hakkadmoni, the old Adam; and which they interpret by יצר הרע 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, δουλευειν, 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.

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¹⁴ But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.

²⁴ And they that are Christ's have crucified the flesh with the affections and lusts.

²⁰ I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.

²² That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;
²³ And be renewed in the spirit of your mind;
²⁴ And that ye put on the new man, which after God is created in righteousness and true holiness.

⁹ Lie not one to another, seeing that ye have put off the old man with his deeds;
¹⁰ And have put on the new man, which is renewed in knowledge after the image of him that created him:

¹⁷ But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.

¹¹ In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ:

⁹ Lie not one to another, seeing that ye have put off the old man with his deeds;

²² That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;

²⁴ And that ye put on the new man, which after God is created in righteousness and true holiness.

²⁴ Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ.

⁴ When Christ, who is our life, shall appear, then shall ye also appear with him in glory.

⁸ But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth.
⁹ Lie not one to another, seeing that ye have put off the old man with his deeds;
¹⁰ And have put on the new man, which is renewed in knowledge after the image of him that created him:
¹¹ Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.
¹² Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;
¹³ Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye.
¹⁴ And above all these things put on charity, which is the bond of perfectness.

⁹ Lie not one to another, seeing that ye have put off the old man with his deeds;

²² That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;

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.

⁹ Lie not one to another, seeing that ye have put off the old man with his deeds;

²² That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;

² For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband.

³ For what if some did not believe? shall their unbelief make the faith of God without effect?

²⁴ O wretched man that I am! who shall deliver me from the body of this death?

¹³ Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body.

¹³ Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.

¹² Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.

¹⁹ For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies:

¹ Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.

¹⁰ Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body.
¹¹ For we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh.
¹² So then death worketh in us, but life in you.

¹⁰ For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.

¹⁹ I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.

¹² Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.

¹⁰ Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body.

³ And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.

¹⁰ For his letters, say they, are weighty and powerful; but his bodily presence is weak, and his speech contemptible.

¹¹ But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.

²³ And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.

⁴ That every one of you should know how to possess his vessel in sanctification and honour;

¹⁹ What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?

¹ I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.

⁵ Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:

¹³ For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.

²⁴ O wretched man that I am! who shall deliver me from the body of this death?

⁵ For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death.

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.

²⁴ Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves:

⁵ For though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your order, and the stedfastness of your faith in Christ.

³ For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed,

¹¹ For we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh.

¹⁰ Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body.

³¹ For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh.

²⁸ So ought men to love their wives as their own bodies. He that loveth his wife loveth himself.

¹⁷ But as God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain I in all churches.

¹⁶ For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife?

³⁸ But God giveth it a body as it hath pleased him, and to every seed his own body.

³⁷ And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain:

⁴⁴ It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.

²¹ Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.

⁴⁰ There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another.

³⁷ And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain:

¹⁸ And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.

²³ Which is his body, the fulness of him that filleth all in all.

²⁷ Now ye are the body of Christ, and members in particular.

⁵ So we, being many, are one body in Christ, and every one members one of another.

¹² For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ.
¹³ For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.
¹⁴ For the body is not one member, but many.
¹⁵ If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body?
¹⁶ And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body?
¹⁷ If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?
¹⁸ But now hath God set the members every one of them in the body, as it hath pleased him.
¹⁹ And if they were all one member, where were the body?
²⁰ But now are they many members, yet but one body.
²¹ And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you.
²² Nay, much more those members of the body, which seem to be more feeble, are necessary:
²³ And those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness.
²⁴ For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked:
²⁵ That there should be no schism in the body; but that the members should have the same care one for another.
²⁶ And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.

²⁷ But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.

¹³ Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body.

¹⁹ And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb:

²⁸ And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.

²³ And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.

⁸ We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.

¹⁰ And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.

²⁵ Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?

¹³ And cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men.

⁴³ Joseph of Arimathaea, an honourable counsellor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus.

⁸ She hath done what she could: she is come aforehand to anoint my body to the burying.

²⁹ And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague.

⁵ Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;

³ Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.

⁹ Lie not one to another, seeing that ye have put off the old man with his deeds;

²² That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;

⁵ Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:

¹¹ In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ:

²⁴ And they that are Christ's have crucified the flesh with the affections and lusts.

⁹ Lie not one to another, seeing that ye have put off the old man with his deeds;

²² That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;

³ For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: