But now being made free from sin, and become servants to God—nyni de eleutherōthentes apo tēs hamartias doulōthentes de tō theō (νυνὶ δὲ ἐλευθερωθέντες ἀπὸ τῆς ἁμαρτίας δουλωθέντες δὲ τῷ θεῷ). The aorist passives eleutherōthentes (ἐλευθερωθέντες, having been freed) and doulōthentes (δουλωθέντες, having been enslaved) mark conversion's definite historical moment. Note the progression: freed from sin, enslaved to God (not merely to 'righteousness' as v. 18, but now explicitly to God Himself). This intensifies the relationship: not abstract ethical principle but personal Master who loves, cares, and empowers.
Ye have your fruit unto holiness—echete ton karpon hymōn eis hagiasmon (ἔχετε τὸν καρπὸν ὑμῶν εἰς ἁγιασμόν). Present tense echete (ἔχετε, ye have) indicates ongoing possession of good fruit. Eis hagiasmon (εἰς ἁγιασμόν, unto sanctification/holiness) shows fruit's direction—progressive growth in holiness. And the end everlasting life—to de telos zōēn aiōnion (τὸ δὲ τέλος ζωὴν αἰώνιον). Contrast with v. 21: sin's end is death; righteousness's end is eternal life. Zōēn aiōnion (ζωὴν αἰώνιον, eternal life) is both qualitative (knowing God, John 17:3) and quantitative (unending existence). The entire contrast: past slavery (sin) produced shame + death; present slavery (God) produces holiness + eternal life. Choice is clear.
Historical Context
The concept of 'slaves of God' was radical in Greco-Roman context where gods were capricious, demanding, distant. Paul presents God as a Master who frees His slaves from sin's tyranny and empowers holy living. Jewish self-designation as 'servants of YHWH' was honorific (Moses, David called 'servants of the Lord'); Paul applies this to all believers. The fruit of holiness contrasts with pagan life's moral chaos. Eternal life was promised in Judaism but fulfilled in Christ—believers already possess this life (present tense 'have') while awaiting its consummation.
Questions for Reflection
What 'fruit unto holiness' is currently evident in your life as a result of being God's slave?
How does the assurance of 'everlasting life' as the end motivate present pursuit of holiness?
Where do you need to more fully embrace your status as 'servant to God' rather than serving sin or self?
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Analysis & Commentary
But now being made free from sin, and become servants to God—nyni de eleutherōthentes apo tēs hamartias doulōthentes de tō theō (νυνὶ δὲ ἐλευθερωθέντες ἀπὸ τῆς ἁμαρτίας δουλωθέντες δὲ τῷ θεῷ). The aorist passives eleutherōthentes (ἐλευθερωθέντες, having been freed) and doulōthentes (δουλωθέντες, having been enslaved) mark conversion's definite historical moment. Note the progression: freed from sin, enslaved to God (not merely to 'righteousness' as v. 18, but now explicitly to God Himself). This intensifies the relationship: not abstract ethical principle but personal Master who loves, cares, and empowers.
Ye have your fruit unto holiness—echete ton karpon hymōn eis hagiasmon (ἔχετε τὸν καρπὸν ὑμῶν εἰς ἁγιασμόν). Present tense echete (ἔχετε, ye have) indicates ongoing possession of good fruit. Eis hagiasmon (εἰς ἁγιασμόν, unto sanctification/holiness) shows fruit's direction—progressive growth in holiness. And the end everlasting life—to de telos zōēn aiōnion (τὸ δὲ τέλος ζωὴν αἰώνιον). Contrast with v. 21: sin's end is death; righteousness's end is eternal life. Zōēn aiōnion (ζωὴν αἰώνιον, eternal life) is both qualitative (knowing God, John 17:3) and quantitative (unending existence). The entire contrast: past slavery (sin) produced shame + death; present slavery (God) produces holiness + eternal life. Choice is clear.