Romans 6:19

Manner of men. That is, in familiar human terms. Compare Romans 3:5; Galatians 3:15. He evidently felt that he chose to draw his illustration from common life out of consideration for a lack of spiritual discernment on the part of the believers (cf. Hebrews 5:11–14). He would perhaps have preferred to describe the Christian’s relation to Christ in a more abstract and strictly spiritual way, but like any good teacher, he used the illustration that was best adapted to the background and abilities of his students.

Infirmity of your flesh. Or, “your human frailty.” “Infirmity” means “weakness,” “feebleness.” “Flesh” represents human nature in its physical, mental, and spiritual weakness. Paul seems to be explaining that he chose to draw his illustration from common life out of consideration for a lack of spiritual discernment on the part of the believers (cf. Hebrews 5:11–14). He would perhaps have preferred to describe the Christian’s relation to Christ in a more abstract and strictly spiritual way, but like any good teacher, he used the illustration that was best adapted to the background and abilities of his students.

Servants to uncleanness. That is, slaves to impurity. The apparently free pleasure that came with sin was in actuality a hard bondage.

Iniquity. Greek anomia, “lawlessness.” This is John’s definition of sin (see on 1 John 3:4). “Impurity” and “lawlessness” appropriately describe the characteristic features of paganism (see Romans 1:24-32; 1 Peter 4:3, 4).

Unto iniquity. Subjecting the members of the body to “impurity” and “lawlessness” results in the habitual practice of “lawlessness.” Indulgence in sin is punished by abandonment to sin (see Romans 1:24, 26, 28). Contrast the effect of righteousness, resulting in sanctification.

Servants to righteousness. See on v. 18. Paul is urging the believers to devote themselves as fully to the life of righteousness as they had previously devoted themselves to the life of sin.

Holiness. Greek hagiasmos, frequently translated “sanctification” (1 Corinthians 1:30; 1 Thessalonians 4:3, 4; 2 Thessalonians 2:13; 1 Peter 1:2). Hagiasmos is used to describe both the process by which holiness is obtained and the resultant state of sanctification. The latter condition is also denoted by the Greek hagidsune, used in Romans 1:4; 2 Corinthians 7:1; 1 Thessalonians 3:13. Both terms are based on the Greek hagios, “holy.” Here hagiasmos probably denotes the progressive work of sanctification.

Sanctification is a continuous process of consecration (see Ephesians 4:12-15; 2 Peter 1:5–10). It is the harmonious development day by day of the physical, mental, and spiritual powers, until the image of God, in which we were originally created, is restored in us (see Education, pp. 15, 16; Great Controversy, p. 470; Counsels on Diet and Foods, p. 57). God’s purpose in the plan of salvation is not only our forgiveness, or justification, but our restoration, or sanctification. It is God’s purpose to people the new earth with transformed saints. And it is to this experience and process of transformation that the apostle Paul is urging the believers to devote themselves — body, mind, and soul.