Chapter 6
1 What shall we say then? Shall we abide in sin, that grace may abound? 2 God forbid, for how shall we which are dead to sin, live any longer in it?
What shall we say then? In this whole chapter the Apostle declares, that they do wickedly rend Christ asunder, who imagine free righteousness to be given of him to us, without newness of life. Although he goes further, objecting, that then it seems there is place given to grace, if men be plunged in sin. For we know there is nothing more ready, than that flesh should every way flatter itself, and that Satan should devise reproaches, with which he might slander the doctrine of grace, which thing to do is no hard matter for him. For seeing that is most strange to man's reason, whatever is preached of Christ, it ought to be no marvel, if the flesh, after it has heard the justification of faith, does so often (as it were) dash upon diverse rocks. However we must go on, for Christ is not therefore to be suppressed, because he is to many a stone of offense, and rock of stumbling. For look by what way he shall be to the ruin of the wicked, the same way again he shall be to the rising of the godly. And yet notwithstanding we are always to address unreasonable questions, lest the doctrine of Christ should seem to draw with it any absurdity.
Moreover, the Apostle now pursues that objection, which commonly is objected against the doctrine of the grace of God: namely, if it be true, that the grace of God does help us so much the more bountifully, and largely, as we have been overwhelmed with a greater weight of sin, there is nothing more expedient for us, than that we being drowned in the depth of sin, should oftentimes by new offenses provoke the wrath of God. For so at length we shall feel greater plenty of grace, than the which, nothing is more to be wished for. As for the manner of refutation we shall see it afterward.
2 God forbid. Some think that the Apostle does only by the way of a sharp correction reprehend so unreasonable a madness: but by other places it does appear how familiar an answer this is with him, indeed, in much disputation or many arguments: as here also he will shortly with great diligence refute the objected criticism: yet first by this particle of one detesting he does reject it, that he might admonish the readers, there is nothing more unlike, than that the grace of Christ, the repairer of our righteousness, should nourish our vices. Which are dead to sin. This is an argument taken from the contrary, for it is certain, that he which sins, lives to sin: but we are dead to sin by the grace of Christ: therefore is it false, that that should nourish sin, which does abolish it. For thus the case stands, the faithful are never reconciled to God without the gift of sanctification: indeed to this end are we justified, that afterward we might worship God in holiness of life. For Christ does not otherwise wash us with his blood, and by his satisfaction reconcile God to us, than while he makes us partakers of his Spirit, which renews us into a holy life. It were therefore too preposterous an inversion of the work of God, if by occasion of that grace which is offered us in Christ, sin should gather any strength. For the medicine is not the nourisher of that it extinguishes. Finally we must remember that, I touched of late: namely, that Paul does not here say what God does find us to be while he calls us into the fellowship of his Son, but what we should be, after he has had mercy upon us, and has adopted us freely. For by a verb of the future tense, he shows what manner of change should follow righteousness.
3. Do you not know, that all we which have been baptized into Jesus Christ, have been baptized into his death.
4 We are buried then with him by baptism into his death, that just as Christ was raised up from the dead by the glory of the Father, so we also should walk in newness of life.
3 Do you not know. He proves the former sentence: namely, that Christ kills sin in his, by the effect of baptism, whereby we are incorporated into his faith. For it is out of question, that we put on Christ in baptism: and with this condition are we baptized, that we should be one with him. Now Paul takes another principle: namely, that we do then indeed grow up into the body of Christ, when his death brings forth its fruit in us. Indeed he teaches that this participation of death, is principally to be respected in baptism. For not only purging, but also mortification and the dying of the old man is proposed there: whereby it is manifest, after we are received into the grace of Christ, the efficacy of his death appears straightway. Finally, what this fellowship with the death of Christ avails, it follows straightway.
4 Being buried then with him. Now he begins to show, although he does not plainly declare, to what end it pertains that we are baptized into the death of Christ: namely, that we being dead to ourselves, might become new men. For from the participation of his death, he passes conveniently to the participation of life: because these two hang together by an inseparable connection: namely, the old man to be abolished by the death of Christ, that his resurrection might restore righteousness, and make us new creatures. And surely seeing Christ is given us to life, to what end should we die with him, except we might rise again to a better life? And therefore to no other end has he slain that is mortal in us, but that he might truly quicken us. Furthermore, let us note that the Apostle does not simply here exhort us to imitate Christ, as if he said the death of Christ is instead of an example, which all Christians ought to follow. For he surely goes higher, delivering doctrine, out of the which afterward he draws exhortation, as it is easy. And this is the doctrine, that the death of Christ is effectual to extinguish and banish the depravity of the flesh: and his resurrection to raise up the newness of a better nature: and that by baptism we are received into the participation of this grace. This foundation being laid, a man may very aptly exhort Christians, that they strive to answer their calling. Moreover, it matters not that this virtue does not appear in all those who are baptized. For Paul after his manner, because he speaks to the faithful, conjoins the substance and effect with the external sign. For we know that by their faith is established and ratified whatever the Lord offers by the visible pledge. To be brief, he teaches what is the truth of baptism rightly received. So to the Galatians he testifies, that all they who are baptized in Christ have put on Christ. For so a man must say so long as the institution of the Lord, and the faith of the godly agree together, for we never have bare and idle signs, but when our unthankfulness and wickedness hinders the working of God's bountifulness. By the glory of the Father: That is, through his notable power, whereby he has declared himself truly glorious, and has (as it were) manifested the greatness of his glory. So oftentimes in scripture is the power of God which has showed itself in the resurrection of Christ, set forth by some excellent title: and not without cause, for it is greatly material, that by such express mention of the incomparable power of God, not only the faith of the last resurrection, which far exceeds the capacity of flesh, but also other fruits which we receive by the resurrection of Christ, should be highly extolled with us.
5 For if we be grafted into the similitude of his death, even so also shall we be partakers of his resurrection.
6 Knowing this, that our old man is crucified together with him, that the body of sin might be destroyed, that we should not serve sin any more.
5 For if we be grafted. By plainer words he proves the argument, which he has put down before. For, the similitude he brings in, takes away all ambiguity because grafting does not only note the conformity of example, but a secret conjunction, whereby we grow up together with him: so that he quickening us with his spirit, pours his virtue into us. Therefore as a graft has the condition of life and death common together with the tree in the which it is grafted: so it is reason we should no less be partakers of the life than of the death of Christ. For if we be grafted into the similitude of the death of Christ, and that is not without his resurrection: then no more shall our death be without a resurrection. But the words may have a twofold exposition, either that we are grafted in Christ into the similitude of his death: or simply we are grafted into his similitude. The first sense would require the Greek Dative homoiomati, that is, to the similitude, to be referred to the showing of the manner. And I deny not but that has a fuller sense, yet because the other agrees better to the simplicity of the word, I have thought good to prefer it. Albeit it is but a small matter seeing both come to one sense. Chrysostom thinks Paul said, the similitude of death, for death: as in another place, being made in the similitude of men. But I think I see some greater emphasis in this word. For besides that it avails to infer the resurrection, it seems to tend to this, not that we should die like Christ by a natural death: but that we have this congruence with his death: that as he died in the flesh which he received of us, so we should die in ourselves, that we may live in him. Then it is not the same death, but the like: for the resemblance or proportion between the death of this present life and spiritual renewal is to be noted. Grafted. This word is very significant, for it declares plainly that the Apostle does not exhort only, but rather delivers the doctrine of the benefit of Christ. For he requires not anything of us, which is to be done by our study or industry: but he preaches that grafting which is done by the hand of God. Neither is it convenient a man should go about to apply the metaphor or comparison to every part. For between the grafting of trees and this our spiritual grafting, there will straightaway appear a diversity: for, in that, the graft does draw his nourishment from the root, but yet retains his natural property of bearing fruit: but in this insertion or grafting of ours, we do not only draw the juice and strength of life from Christ, but also we pass from our nature into his. However, the mind of the Apostle is to note nothing else, than that efficacy of the death of Christ which shows itself in the mortification of our flesh: and that of his resurrection, to renew in us a better nature of the spirit.
6 That our old man. It is called the old man, as the old testament is so called in respect of the new. For it begins to be old, when our regeneration being begun, it is by little and little destroyed, and he means the whole nature, which we bring out of our mother's womb, which is so incapable of the kingdom of God, [reconstructed: that it] must needs perish so far forth, as we may be restored into [reconstructed: eternal] life. He says this old man is fastened to the cross of Christ, because through his virtue it is slain. And he has precisely alluded to the Cross, that he might expressly show, how we have not mortification elsewhere, than by the participation of his death. For I do not agree with them, who understand that he said rather crucified than dead, because it lives yet and flourishes on some part. That is verily a true saying: yet it agrees but little with the present place. The body of sin, which he adds a little after, signifies not the flesh and bones, but the mass of sin and corruption. For man being left to his own nature, is a mass contracted of sin. He notes the end of this abolishing when he says: That we should not serve sin any more. Whereby it follows, that so long as we are the sons of Adam, and nothing else but men, we are so subject to sin, that we can do nothing else but sin: but being grafted into Christ, we are delivered from this miserable necessity: not that by and by we cease altogether to sin, but that at length we become victors in the fight.
7 For he that is dead is justified from sin.
8 For if so that we be dead with Christ, we believe that we shall also live [reconstructed: with] him.
9 Knowing that Christ being raised from the dead, dies no more, death has no more power over him.
10 For in that he died, he died to sin once: but in that he lives, he lives to God.
11 So you also esteem yourselves dead indeed to sin: but living to God in Christ Jesus our Lord.
7. For he that is dead. This is an argument taken from the property or effect of death. For if death puts down all the actions of life, we which are dead must needs cease from the actions of that life, which actions it exercised while the same life continued. For justified understand freed and [reconstructed: delivered] from servitude or bondage. For as he is loosed from the [reconstructed: bond] of accusation, who is freed from the sentence of the Judge: so death loosing us from this life, does free us from all the actions thereof. Furthermore, although there is no where among men such an example extant, yet there is no cause, why you should think this that is said here, either to be a vain imagination, or should despair because you find not yourself in the number of those, who have utterly crucified the flesh. For this work of God is not perfected the same day it is begun in us: but it increases by little and little, and by daily increments as by degrees is brought to perfection. To be brief then, take it thus, if you are a Christian, there must appear in you, the sign of your communication with the death of Christ: whose fruit is, that the flesh be crucified with all his concupiscences. However you may not therefore count this communication as none, because as yet you do feel some relics of the flesh to live in you: but you are continually to study for the augmentation thereof, until you are come to the mark. For it is well if our flesh be continually mortified, and we have profited well, when the flesh, being subdued, has yielded to the Holy Spirit. There is another communication of the death of Christ, whereof as the Apostle speaks often elsewhere, so in (2 Corinthians 4), namely, the bearing of the cross, after which follows the participation of eternal life.
8. For if we be dead. This he repeats to no other end, than that he might add a declaration, which follows afterward, that Christ being once raised from the dead dies no more. Whereby he teaches, that this newness of life must be followed after of Christians their whole life. For if they ought to represent in themselves by the mortification of the flesh, the image of Christ, and life of the spirit, that must be done once for all, but this must continue still. Not as though the flesh were mortified in us in a moment, as we said of late: but because we must not revolt or go back in mortifying the flesh. For if we turn back to our filthiness, we deny Christ, of whom we cannot be partakers, but by newness of life, even as he leads a life incorruptible.
9 Death has no more power over him. He seems to insinuate, that death did once conquer or rule over Christ. And verily when he gave himself to death for us, he did in a sort subject himself to the power of death: yet with that condition, that it was impossible for him to be held bound with the sorrows of it, to be overcome or swallowed up of it. Therefore in yielding to the power of death for a moment, he swallowed up death forever. Although in speaking more simply, the power of death is referred to the voluntary condition of death, to whom resurrection has set an end. The meaning is, Christ who now quickens the faithful with his spirit, or inspires life into them by his secret power from heaven, was exempted from the power of death, when he rose again, that he might deliver all his from the same.
10 He died to sin once. Whereas he said, that we, after the example of Christ are loosed forever from the yoke of death, now he applies it to his purpose, namely, that we are no longer subject to the tyranny of sin: and that he declares by the final cause of the death of Christ, inasmuch as he died that he might extinguish sin.
Furthermore, in the phrase of speech is to be noted what is proper to Christ. For he says not, he is dead to sin, that he might cease to sin, like as it must be said, if the talk be of us: but because he died for sin, that offering himself the price of our redemption, he might bring the power and authority of sin to nothing. And he says that he died once, not only because eternal redemption being purchased by his only one sacrifice, and purgation of sin being made by his blood, he has sanctified the faithful for ever: but also that we might be answerable by a mutual resemblance or similitude. For although death spiritual has its continual proceedings in us, yet are we properly said to die once, while Christ by his blood reconciling us to the father, does also by the virtue of his spirit regenerate us. In that he lives. Whether you expound it with God or in God all comes to one sense. For his meaning is, he now lives a life subject to no mortality, in the immortal and incorruptible kingdom of God: the figure of which ought to appear in the regeneration of the godly. Here we are to keep in mind the word similitude. For he says not we shall live in heaven as Christ lives there: but he makes that new life which by regeneration we lead in earth conformable to his celestial life. And whereas he says we must die to sin after his example, it is not so, that it may be called the same death. For we die to sin, when sin dies in us, but it is otherwise in Christ who by dying, did put sin to flight. Now verily whereas he said before, we believe there is a life shall be common to us, by the word believe, he sufficiently shows, that he speaks of the grace of Christ. For if he had only admonished us of our duty, he should have said thus, seeing we are dead with Christ, we must likewise live with him. And this word believe notes that the doctrine of faith is handled here, which is grounded upon the promises: as though it were said, Christians ought to resolve themselves that through the benefit of Christ they are so dead according to the flesh, that the same Christ may continue in them newness of life to the end. The future tense in the verb, live, does not appertain to the last resurrection: but simply notes the perpetual course of a new life, so long as we live in this world.
11 Even so you, esteem your selves etc. Now is added that definition of the analogy, which I touched. For whereas he said that Christ died once for sin, and lives for ever to God, applying both to us, he now admonishes how we may die in living: namely when we renounce sin. But withal he omits not that part, namely, when we have once embraced the grace of Christ by faith: although the mortification of the flesh be but begun in us, yet in this same is the life of sin extinguished, that in stead thereof spiritual newness, which is heavenly, might endure for ever. For except Christ did kill sin in us, once even to the end, his grace should not be firm and stable. The meaning therefore of the words is, esteem, the case is thus with you, as Christ died once, that he might slay sin, so you must die once that you may cease to sin hereafter: yes you must daily proceed in that mortification which is begun in you, until sin be utterly extinguished. As Christ was raised to an incorruptible life, so you must be regenerated by the grace of God, that you may lead your whole life in holiness and righteousness: seeing this virtue of the holy spirit whereby you are renewed, is eternal, and shall flourish for ever. I had rather keep the words of Paul, in Christ Jesus, than with Erasmus to translate it, by Christ: for so the grafting is better expressed which makes us one with Christ.
12 Let not sin therefore reign in our mortal body, that you might obey it, in the lusts thereof.
13 And give not your members weapons of unrighteousness to sin: but give your selves to God, as living from the dead: and your members weapons of righteousness to God.
12 Let not sin therefore reign. Now he begins an exhortation, which voluntarily arises out of the doctrine which he delivered of our communication with Christ: although sin abides in us, yet is it absurd that it should be of power to reign in us, for the virtue of sanctification ought to have the superiority over it, that our life might testify, we are indeed the members of Christ. Of late I admonished that this word, body, is not to be taken for the flesh, skin, and bones, but (if I may say so) for the whole mass of man. And that may be gathered more certainly out of this present place: because another member which he will add straight ways concerning the parts of the body, is also extended to the soul. And so Paul means even grossly the earthly man. For the corruption of our nature causes, that we show forth nothing worthy of our original. So God also while he complains that man is become flesh or carnal as the brute beasts, leaves nothing to him, but that is earthly. Hereunto appertains that saying of Christ. That which is born of flesh is flesh. For if any object that there is another consideration of the soul: the answer is at hand, namely, as we are now degenerate, our souls are so fastened to the earth, and so addicted to our bodies, that they are fallen from their dignity or excellency. Furthermore, the nature of man is called corporeal, because he being deprived of celestial grace, is only a certain deceivable shadow or image. And add, that this body is called mortal of Paul by contempt, that he might teach how the whole nature of man inclines to death and destruction. Now verily he calls sin, that first corruption abiding in our souls, which draws us to sin, from where properly all evil deeds, and abominations flow. Between that and us he puts concupiscences in the midst, that that might be in stead of a king, concupiscences as statutes, and commandments.
13 Give not your members. When sin has once gotten the dominion in our soul, all our members are straightway given over into his obsequy or obedience. Therefore he describes here the kingdom of sin by the sequels, that he might declare the better, what we must do, if we will shake off his yoke. And he borrows his similitude from warfare, while he calls our members weapons: like as if he said, as a soldier has always weapons in a readiness, to use them as often as he shall be commanded by his captain, and never uses them, but at his appointment: so Christians ought to esteem all their members to be weapons of the spiritual warfare. If therefore they abuse any member of theirs to wickedness, they are worthy to be blamed. But by the oath of warfare, they have bound themselves to God and Christ, by which oath they are tied. They ought therefore to have nothing to do with the camps of sin. They may see here by what right they can pretend the name of Christian, whose whole members being as it were the brothel houses of Satan, are ready to commit all filthiness. On the contrary now he bids us give ourselves wholly to God: namely, that we restraining our mind and heart from all wandering, to which the lusts of the flesh draw us, might intend upon the will of God only, might be ready to receive his commandments, and prepared to obey his precepts: that our members also might be destined and consecrated to his pleasure: that all the powers of our soul and body, might favor nothing but his glory. And the reason is added, because it is not in vain, that the former life being done away, the Lord has created us to a new, after which, actions and deeds ought to follow.
14 For sin shall not have dominion over you. For you are not under the law: but under grace.
15 What then? Shall we sin, because we are not under the law but under grace? God forbid.
16 Know you not, that to whom you have given yourselves servants to obey, his servants you are whom you do obey: whether it be of sin to death: or of obedience to righteousness?
17 But thanks be to God, that you were the servants of sin: but you have obeyed from the heart, the type of doctrine into which you have been brought.
18 And being freed from sin, you are made the servants of righteousness.
14 For sin shall not have dominion. It is not necessary to abide long in reciting and refuting those expositions which have none or but little show of truth. There is one which may more probably be suffered than the rest: namely which takes this word under the law. For, to be subject to the letter of the law, which does not renew the mind: as again, to be under grace, is as much, as by the spirit of grace to be freed from evil concupiscences. But that exposition is not simply allowed by me. For if we take that sense, to which shall that interrogation tend which follows straightway? Shall we sin because we are not under the law? The Apostle would never have subjected such a question, except he had meant, that we are freed from the rigor of the law, that God might no more deal with us according to extreme justice: therefore, there is no doubt but his meaning is to show here some deliverance from the bondage of the law of the Lord. But all contention laid apart, I will briefly declare what I think. And first here seems to me to be a consolation, with which the faithful are confirmed, that they faint not in the study of holiness, through the feeling of their weakness. He did exhort them that they should apply all their powers to the obedience of righteousness. But so long as they carry about the relics of the flesh, they must needs halt somewhat. Therefore lest they, being overcome with the knowledge of their infirmity, should despair, he prevents this in time, comforting them in this, that their works are not to be examined according to the severe rule of the law, but their impurity being remitted, God does favorably and mercifully accept of them. The yoke of the law cannot be borne, but it breaks or crushes those that bear it: it remains therefore that the faithful flee to Christ, and desire him to be their deliverer. And so he offers himself. For to this end he took upon him the servitude of the law, to which otherwise he was not a debtor, that he might deliver those who were under the law, as the Apostle says to the Galatians. Therefore, not to be under the law, signifies, not only that by the dead letter is prescribed to us, that which makes us guilty, because we are unable to perform it: but also that we are not subject to the law, as it requires perfect righteousness, pronouncing death against all those transgress it in any part. Under the name of grace we understand likewise both parts of redemption: that is, the remission of sins, by which God imputes righteousness to us: and the sanctification of the spirit, by which he frames us anew to good works. I take the particle adversative to be put for a causal, which happens often: as though it were said, because we are under grace, therefore we are not under the law. Now the sense shall be plain. For the Apostle's mind is to comfort us, that we faint not in the study of well-doing, for that we feel as yet in ourselves many imperfections. For however we be vexed with the sting of sin, yet it cannot subdue us, because we get the upper hand through the spirit of God: Moreover being under grace we are free from the severe exaction of the law. Here furthermore the Apostle is to be understood to take it for a thing granted, that all they who are destitute of the grace of God, being bound to the yoke of the law, are held under condemnation. And so on the contrary a man may argue, that so long as men are under the law, they are subject to the power of sin.
15 What then? Because the wisdom of the flesh always cries out against the mysteries of God, he necessarily adds this preoccupation. For seeing the law is the rule of righteousness, and was given to govern men: we think, that it being broken, straightway all discipline falls to the ground, the bars are broken, and finally, there remains no choice or difference of good and evil. But herein we are deceived, that by the abrogation of the law, we think that righteousness is abolished, which God commends to us in the law: for this is not to be drawn to the precepts teaching a right form of life, which Christ confirms and establishes, rather than abrogates. And this truly is the proper solution, that nothing else is taken away but the curse of the law, to which all men that are out of grace are subject. But Paul, albeit he does not expressly show that, yet indirectly he declares it.
16 God forbid. Know you not. It is not a bare rejection, as some have thought, as though he had rather detest such a question, than refute it. For straight after follows a confutation taken from the nature of contraries, almost to this sense, between the yoke of Christ and sin, there is more contrariety, than that any can together bear them both. If we sin, we deliver ourselves into the servitude of sin: but on the contrary, the faithful are redeemed from the tyranny of sin, that they might serve Christ: therefore it is impossible they should abide bound to sin. But it shall be profitable more nearly to discuss the order of this argument as it is digested by Paul. To whom you obey. This relative has the force of a particle causal, as it does often come to pass. Like as if one said, there is no kind of wickedness a parricide will not do, who doubted not to commit the greatest mischief of all, and such a cruelty as in itself is almost abhorred of the very beasts. And the reason of Paul is taken partly from the effects, partly from the nature of correlatives. For first, if they obey, he gathers they are servants: because their obedience testifies that he has power to command, who brings them so into his obedience. This reason is taken from the effect of servitude: out of which arises that other, if you be servants: then again is the power of dominating in him. Or of obedience. He speaks improperly. For if he would have made one part answer another, he should have said, or of righteousness to life. But seeing the inversion of the words did hinder nothing the sense of the matter, he chose rather, by the name of obedience, to express what righteousness is. Wherein yet there is the figure Metonymy, because obedience is taken for the commandments of God which are to be obeyed. And whereas he has put down this word obedience, without any addition, thereby he declares it is God only, to whose authority consciences ought to be subject. And therefore obedience, yes though the name of God be not expressed, nevertheless is referred to God, for it cannot be manifold.
17 But thanks be to God. This is the application of the similitude to the present cause: wherein although they were only to have been admonished, that they are not the servants of sin, he adds a thanksgiving, first, that he might teach, how it is not of their own merit, but of the singular mercy of God: and also that by the thanksgiving they might learn, how great a benefit of God it is, and so much the more might be encouraged to detest sin. And he gives thanks, not in respect of that time wherein they were the servants of sin, but, for that deliverance followed, while they ceased to be that they were before. And this secret comparison of the former estate with the present, has an emphasis. For the Apostle takes up the slanderers of the grace of Christ, while he shows that that ceasing, all mankind is held captive under sin: but so soon as that shows itself, the kingdom of sin ceases.
Hereupon we may gather, that we are not therefore freed from the servitude of the law, that we should sin: because the law does not lose his dominion or power, before the grace of God has taken us to itself, that it might restore righteousness in us: and therefore it is impossible we should be under sin, when the grace of God reigns in us. For we showed before, that under this word is contained the spirit of regeneration, you have obeyed from the heart. Here also Paul compares by the way of contrariety, the secret virtue of the spirit, with the external letter, as though he said, Christ inwardly frames our hearts better, than if the law should force them by threatening, and terrifying. And so is that obloquy done away, namely, if Christ delivers us from the subjection of the law, he brings liberty of sin: seeing he does not deliver his, that they should live as they list, or that they should triumph without modesty, as loose horses through the fields: but leads them to the best kind of life. Although Erasmus following the old interpreter chooses rather to translate it form, I am constrained to leave this word type, which word Paul uses: except some perhaps had rather turn it example. For he seems to me to note the express image of that righteousness, which Christ engraves in our hearts. And that answers to the prescript or determinate rule of the law, to which all our actions ought to be formed, that they lean not to the right or left hand.
18 But being freed from sin. The meaning is, it is absurd, that any after he is delivered out of bondage, should abide in the condition of servitude: for he ought to defend that state of liberty which he has received. It is not fitting then, that you should be brought again under the power of sin, from which you were delivered by the manumission of Christ. This argument is taken from the efficient cause. There follows also another, taken from the final cause, namely, to this end are you exempted from the servitude of sin, that you might pass into the kingdom of righteousness: therefore you ought to be altogether unmindful of sin, and to turn your whole mind to righteousness, into the obedience of which you are brought. And it is to be noted, that no man can serve righteousness, except by the power and benefit of God, he be first delivered from the power and tyranny of sin. As Christ himself testifies: If the Son shall make you free, you shall be free indeed (John 8:36). What then shall our preparations, by the virtue of our free will, be, if the beginning of goodness depends upon this manumission, which the only grace of God accomplishes.
19 I speak after the manner of man, because of the infirmity of your flesh: as you have given your members servants of uncleanness, and to iniquity, into iniquity, even so now also give your members servants of righteousness to sanctification.
19 I speak, etc. He says that he speaks after the manner of man, not in respect of the substance, but in respect of the form: as Christ in John 3:12 says that he offers earthly things, while notwithstanding he treats of heavenly mysteries: but yet not so honorably as the dignity of things required, because he would humble himself to the capacity of the rude and simple people. And thus the Apostle speaks by the way of preface, that he might the better show that calumniation to be too gross and wicked, when the freedom got by Christ, is thought to give liberty of sinning. And withal he advertises the faithful that nothing can be more absurd, or rather filthy and shameful, than that the spiritual grace of Christ should be of less force with them, than an earthly manumission or freedom. As though he said, by the comparing of righteousness and sin, I can show how much more fervently you ought to be drawn into the obsequie of that, than ever you obeyed this: but yet that I might something pardon your weakness, I omit that comparison.
Howbeit that I may deal with you very favorably, this I may by right require of you, that at the least you do not embrace righteousness more coldly, or negligently, than you have served sin. And therein is included a certain kind of silence or concealing, when we will have more understood, than we express by words. For he does nevertheless exhort them to obey righteousness so much the more studiously, as it is more worthy than sin to be served: although he seems not to require so much in words. As you have given. That is, seeing before this, all your members were so ready to obey sin, thereby it easily appeared, how miserably the depravity of your flesh did hold you captive and bound. Now therefore in like sort be prone and ready to be ruled of God: and let not your courage be less now in doing of good, than it was before in doing of evil. He does not observe the order of the Antithesis, to apply the parts on both sides: as to the Thessalonians he opposes uncleanness against holiness (1 Thessalonians 4:7). Yet his meaning is apparent. First, he sets down two kinds, uncleanness, and iniquity: the first of which is opposed to chastity, and sanctimony, the other has respect to injuries, whereby our neighbors are hurt. Moreover, he repeats this word iniquity twice, in a diverse sense. For in the first place it signifies, plunderings, deceits, perjuries, and all kind of injuries: in the second place it signifies the universal corruption of life: as if it were put thus, you have given over your members to commit wicked works, that the kingdom of sin might flourish in you. I understand righteousness to be put for the law and rule of a right life, whose end is sanctification: namely that the faithful consecrate themselves in purity to the worship of God.
20 For when you were the servants of sin, you were free from righteousness.
21 What fruit had you then in those things, whereof you are now ashamed? For their end is death.
22 But now being freed from sin, and made the servants of God, you have your fruit in holiness, and the end everlasting life.
23 For the wages of sin is death: but the gift of God, is eternal life, in Christ Jesus our Lord.
20 For when you were. Yet he repeats that contrariety, between the yoke of sin and righteousness, of which he made mention before. For sin and righteousness, are things so contrary: that he, which vows himself to one, must needs depart from the other. And that he does to the end, that while they are looked upon, either of them by themselves, it might more easily appear what a man is to look for of them both. For separation or distinction helps in the consideration of the nature of every thing. Therefore he sets sin on one hand, and righteousness on the other, then having put a difference, he shows what does follow on both sides. Let us therefore remember, that the Apostle does yet argue from contraries, after this manner, so long as you were the servants of sin, you were free from righteousness, now on the contrary, you must serve righteousness, because you are free from the yoke of sin. He calls those free from righteousness, who are held by no rein of obedience to the study of righteousness. This is the liberty or licentiousness of the flesh, which frees us so from God, that it makes us the bondslaves of the devil. Miserable and cursed then is that liberty, which by an unbridled, or rather by a mad fury triumphs to destruction.
21 What fruit therefore, etc. He could not any way more substantially express his mind, than by appealing to their conscience, and as it were in their person to be ashamed. For the godly as soon as they begin to be illuminated by the spirit of Christ, and the preaching of the Gospel, all the former part of their life, which they have led out of Christ, they do willingly acknowledge to have been damnable: and they are so far from going about to excuse themselves, that rather they are ashamed of themselves. And also they do always call to mind the remembrance of their ignominy, to the end they being so ashamed, might more truly, and more readily be humbled before the Lord. Neither is it in vain he says, Now you are ashamed. For he insinuates, with how blind love of ourselves we are taken, while we are plunged in the mists of sin, that we esteem not of so great uncleanness in us. It is only the light of the Lord, which can open our eyes, that they may see the corruption that lurks in our flesh.
To conclude therefore, he is endowed with the principles of Christian philosophy, who indeed is displeased with himself, and has learned well to be ashamed of his own misery. Finally by the consequent he shows yet more plainly, how greatly they ought to be ashamed, when they understand, that they were even at the threshold of death and destruction: yea were already entered the gates of death, if they had not been drawn back by the mercy of God.
22 You have your fruit. As before he put down a twofold end of sin, so now of righteousness. Sin, in this life brings the torments of an evil conscience, and after this life eternal death. Of righteousness, in this life we reap for fruit, sanctification: in time to come we hope for eternal life. These things, unless we were too sottish, ought to beget in us, a hatred and horror of sin, and a love and desire of righteousness. And whereas some do take this word Telos for tribute, I think it is not the meaning of the Apostle. For although it is true, that we suffer the punishment of death for sin, yet that word cannot agree to the other member, to which it is applied of Paul. For life is not called the tribute of righteousness.
23 For the wages of sin. There are some which think, that here is noted displeasantly, how hard a wage is paid to sinners, while Paul compares death to cates, which word with the Greeks sometimes is taken for the diet of soldiers. But rather he seems indirectly to rebuke the blind appetites of those, who dangerously entangle themselves, with the enticements of sin, no otherwise than fish with the hook.
However it shall be more simply to take it for stipends or wages. For surely death is a very sufficient reward for the reprobate. And it is the conclusion, and as it were the epilogue of the former sentence. And yet is it not in vain that he repeats the same thing in other words again: for by doubling the terror, he would make sin more detestable. But the gift of God. They are deceived which translate this proposition thus, life eternal is the gift of God: as though righteousness were the subject and gift of God the predicate. Because that sense should make nothing to the contraposition. But as before he taught, that sin brings forth nothing but death: so now he adds, that this gift of God, namely, our justification, and sanctification, brings to us the blessedness of eternal life. Or, if you had rather, as sin is the cause of death, so righteousness with which we are endowed by Christ, has restored eternal life to us. In the mean while, here we may most certainly gather that our salvation is wholly of the grace, and mere bountifulness of God. He might otherwise have said, the wages of righteousness is eternal life, that one member might have answered another: but he saw it was the gift of God, whereby we obtain life, and not our merit. And that gift also, is not one, nor single: for we being clothed with the righteousness of the Son, are reconciled to God, and by the virtue of the Spirit, renewed into holiness of life. And therefore he adds, in Christ Jesus our Lord, that he might draw us from all opinion of our own worthiness.
