Romans 6:3-4
3. know ye not, that so many of us as were baptized into Jesus Christ
were baptized into his death?
3. Num ignoratis quod quicunque baptizati Sumus in Christum, in
mortem ejus baptizati sumus?
4. Therefore we are buried with him by baptism into death: that
like as Christ was raised up from the dead by the glory of the Father,
even so we also should walk in newness of life.
4. Consepulti ergo sumus ei per baptismum in mortem; ut guemadmodum
suscitatus est Christus ex mortuis per gloriam Patris, sic et nos in novitate
vit_ ambulemus.
3. Know ye not, etc. What he intimated in the last verse — that
Christ destroys sin in his people, he proves here by mentioning the effect
of baptism, by which we are initiated into his faith; for it is beyond
any question, that we put on Christ in baptism, and that we are baptized
for this end — that we may be one with him. But Paul takes up another principle
— that we are then really united to the body of Christ, when his death
brings forth in us its fruit; yea, he teaches us, that this fellowship
as to death is what is to be mainly regarded in baptism; for not washing
alone is set forth in it, but also the putting to death and the dying of
the old man. It is hence evident, that when we become partakers of the
grace of Christ, immediately the efficacy of his death appears. But the
benefit of this fellowship as to the death of Christ is described in what
follows. f
4. We have then been buried with him, etc. He now begins to indicate
the object of our having been baptized into the death of Christ, though
he does not yet completely unfold it; and the object is — that we, being
dead to ourselves, may become new creatures. He rightly makes a transition
from a fellowship in death to a fellowship in life; for these two things
are connected together by an indissoluble knot — that the old man is destroyed
by the death of Christ, and that his resurrection brings righteousness,
and renders us new creatures. And surely, since Christ has been given to
us for life, to what purpose is it that we die with him except that we
may rise to a better life? And hence for no other reason does he slay what
is mortal in us, but that he may give us life again.
Let us know, that the Apostle does not simply exhort us to imitate Christ,
as though he had said that the death of Christ is a pattern which all Christians
are to follow; for no doubt he ascends higher, as he announces a doctrine,
with which he connects, as it is evident, an exhortation; and his doctrine
is this — that the death of Christ is efficacious to destroy and demolish
the depravity of our flesh, and his resurrection, to effect the renovation
of a better nature, and that by baptism we are admitted into a participation
of this grace. This foundation being laid, Christians may very suitably
be exhorted to strive to respond to their calling. Farther, it is not to
the point to say, that this power is not apparent in all the baptized;
for Paul, according to his usual manner, where he speaks of the faithful,
connects the reality and the effect with the outward sign; for we know
that whatever the Lord offers by the visible symbol is confirmed and ratified
by their faith. In short, he teaches what is the real character of baptism
when rightly received. So he testifies to the Galatians, that all who have
been baptized into Christ, have put on Christ. (Galatians 3:27.) Thus indeed
must we speak, as long as the institution of the Lord and the faith of
the godly unite together; for we never have naked and empty symbols, except
when our ingratitude and wickedness hinder the working of divine beneficence.
f
By the glory of the Father, that is, by that illustrious power by which
he exhibited himself as really glorious, and as it were manifested the
greatness of his glory. Thus often is the power of God, which was exercised
in the resurrection of Christ, set forth in Scripture in sublime terms,
and not without reason; for it is of great importance, that by so explicit
a record of the ineffable power of God, not only faith in the last resurrection,
which far exceeds the perception of the flesh, but also as to other benefits
which we receive from the resurrection of Christ, should be highly commended
to us. f
Romans 6:5-6
5. For if we have been planted together in the likeness of his death,
we shall be also in the likeness of his resurrection:
5. Nam si insititii facti sumus similitudini mortis ejus, nimirum
et resurrectionis participes erimus:
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.
6. Illud scientes, quod vetus noster homo simul cum ipso crucifixus
est. ut aboleretur corpus peccati, ut non ultra serviamus peccato.
5. For if we have been ingrafted, etc. He strengthens in plainer
words the argument he has already stated; for the similitude which he mentions
leaves now nothing doubtful, inasmuch as grafting designates not only a
conformity of example, but a secret union, by which we are joined to him;
so that he, reviving us by his Spirit, transfers his own virtue to us.
Hence as the graft has the same life or death in common with the tree into
which it is ingrafted, so it is reasonable that we should be partakers
of the life no less than of the death of Christ; for if we are ingrafted
according to the likeness of Christ’s death, which was not without a resurrection,
then our death shall not be without a resurrection. But the words admit
of a twofold explanation, — either that we are ingrafted in Christ into
the likeness of his death, or, that we are simply ingrafted in its likeness.
The first reading would require the Greek dative oJmoiw>mati, to be understood
as pointing out the manner; nor do I deny but that it has a fuller meaning:
but as the other harmonizes more with simplicity of expression, I have
preferred it; though it signifies but little, as both come to the same
meaning. Chrysostom thought that Paul used the expression, “likeness of
death,” for death, as he says in another place, “being made in the likeness
of men.” But it seems to me that there is something more significant in
the expression; for it not only serves to intimate a resurrection, but
it seems also to indicate this — that we die not like Christ a natural
death, but that there is a similarity between our and his death; for as
he by death died in the flesh, which he had assumed from us, so we also
die in ourselves, that we may live in him. It is not then the same, but
a similar death; for we are to notice the connection between the death
of our present life and spiritual renovation.
Ingrafted, etc. There is great force in this word, and it clearly
shows, that the Apostle does not exhort, but rather teach us what benefit
we derive from Christ; for he requires nothing from us, which is to be
done by our attention and diligence, but speaks of the grafting made by
the hand of God. But there is no reason why you should seek to apply the
metaphor or comparison in every particular; for between the grafting of
trees, and this which is spiritual, a disparity will soon meet us: in the
former the graft draws its aliment from the root, but retains its own nature
in the fruit; but in the latter not only we derive the vigor and nourishment
of life from Christ, but we also pass from our own to his nature. The Apostle,
however, meant to express nothing else but the efficacy of the death of
Christ, which manifests itself in putting to death our flesh, and also
the efficacy of his resurrection, in renewing within us a spiritual nature.
f
6. That our old man, etc. The old man, as the Old Testament is
so called with reference to the New; for he begins to be old, when he is
by degrees destroyed by a commencing regeneration. But what he means is
the whole nature which we bring from the womb, and which is so in capable
of the kingdom of God, that it must so far die as we are renewed to real
life. This old man, he says, is fastened to the cross of Christ, for by
its power he is slain: and he expressly referred to the cross, that he
might more distinctly show, that we cannot be otherwise put to death than
by partaking of his death. For I do not agree with those who think that
he used the word crucified, rather than dead, because he still lives, and
is in some respects vigorous. It is indeed a correct sentiment, but not
suitable to this passage. The body of sin, which he afterwards mentions,
does not mean flesh and bones, but the corrupted mass; for man, left to
his own nature, is a mass made up of sin. f
He points out the end for which this destruction is effected, when he
says, so that we may no longer serve sin. It hence follows, that as long
as we are children of Adam, and nothing more than men, we are in bondage
to sin, that we can do nothing else but sin; but that being grafted in
Christ, we are delivered from this miserable thraldom; not that we immediately
cease entirely to sin, but that we become at last victorious in the contest.
Romans 6:7-11
7. For he that is dead is freed from sin.
7. Qui enim mortuus est, justificatus Est a peccato.
8. Now, if we be dead with Christ, we believe that we shall also
live with him:
8. Si vero mortui sumus cum Christo, credimus quod et vivemus cum
eo
9. Knowing that Christ, being raised from the dead, dieth no more;
death hath no more dominion over him.
9. Scientes quad Christus suscitatus ex mortuis, amplius non moritur,
mors illi amplius non dominatur:
10. For in that he died, he died unto sin once: but in that he liveth,
he liveth unto God.
10. Quod enim mortuus est, peccato mortuus est semel, quod autem
vivit, vivit Deo.
11. Likewise reckon ye also yourselves to be dead indeed unto sin,
but alive unto God through Jesus Christ our Lord.
11. Sic et ipsi _stimate vosmet esse mortuos quidem peccato, viventes
autem Deo in Christo Iesu Domino nostro.
7. For he who has died, etc. This is an argument derived from
what belongs to death or from its effect. For if death destroys all the
actions of life, we who have died to sin ought to cease from those actions
which it exercised during its life. Take justified for freed or reclaimed
from bondage; for as he is freed from the bond of a charge, who is absolved
by the sentence of a judge; so death, by freeing us from this life, sets
us free from all its functions. f
But though among men there is found no such example, there is yet no
reason why you should think, that what is said here is a vain speculation,
or despond in your minds, because you find not yourselves to be of the
number of those who have wholly crucified the flesh; for this work of God
is not completed in the day in which it is begun in us; but it gradually
goes on, and by daily advances is brought by degrees to its end. So then
take this as the sum of the whole, — “If thou art a Christian, there must
appear in thee an evidence of a fellowship as to the death of Christ; the
fruit of which is, that thy flesh is crucified together with all its lusts;
but this fellowship is not to be considered as not existing, because thou
findest that the relics of the flesh still live in thee; but its increase
ought to be diligently labored for, until thou arrivest at the goal.” It
is indeed well with us, if our flesh is continually mortified; nor is it
a small attainment, when the reigning power, being taken away from it,
is wielded by the Holy Spirit. There is another fellowship as to the death
of Christ, of which the Apostle often speaks, as he does in 2 Corinthians
4., that is, the bearing of the cross, which is followed by a joint-participation
also of eternal life.
8. But if we have died, etc. He repeats this for no other end
but that he might subjoin the explanation which follows, that Christ, having
once risen, dies no more. And hereby he teaches us that newness of life
is to be pursued by Christians as long as they live; for since they ought
to represent in themselves an image of Christ, both by crucifying the flesh
and by a spiritual life, it is necessary that the former should be done
once for all, and that the latter should be carried on continually: not
that the flesh, as we have already said, dies in us in a moment, but that
we ought not to retrograde in the work of crucifying it. For if we roll
again in our own filth, we deny Christ; of whom we cannot be the participators
except through newness of life, inasmuch as he lives an incorruptible life.
9. Death no more rules over him, etc. He seems to imply that
death once ruled over Christ; and indeed when he gave himself up to death
for us, he in a manner surrendered and subjected himself to its power;
it was however in such a way that it was impossible that he should be kept
bound by its pangs, so as to succumb to or to be swallowed up by them.
He, therefore, by submitting to its dominion, as it were, for a moment,
destroyed it for ever. Yet, to speak more simply, the dominion of death
is to be referred to the state of death voluntarily undergone, which the
resurrection terminated. The meaning is, that Christ, who now vivifies
the faithful by his Spirit, or breathes his own life into them by his secret
power from heaven, was freed from the dominion of death when he arose,
that by virtue of the same dominion he might render free all his people.
10. He died once to sin, etc. What he had said — that we, according
to the example of Christ, are for ever freed from the yoke of death, he
now applies to his present purpose, and that is this — that we are no more
subject to the tyranny of sin, and this he proves from the designed object
of Christ’s death; for he died that he might destroy sin.
But we must observe what is suitable to Christ in this form of expression;
for he is not said to die to sin, so as to cease from it, as the words
must be taken when applied to us, but that he underwent death on account
of sin, that having made himself ajnti>lutron, a ransom, he might annihilate
the power and dominion of sin. fAnd he says that he died once, not only
because he has by having obtained eternal redemption by one offering, and
by having made an expiation for sin by his blood, sanctified the faithful
for ever; but also in order that a mutual likeness may exist between us.
For though spiritual death makes continual advances in us, we are yet said
properly to die only once, that is, when Christ, reconciling us by his
blood to the Father, regenerates us at the same time by the power of his
Spirit.
But that he lives, etc. Whether you add with or in God, it comes
to the same meaning; for he shows that Christ lives a life subject to no
mortality in the immortal and incorruptible kingdom of God; a type of which
ought to appear in the regeneration of the godly. We must here remember
the particle of likeness, so; for he says not that we shall now live in
heaven, as Christ lives there; but he makes the new life, which after regeneration
we live on earth, similar to his celestial life. When he says that we ought
to die to sin, according to his example, we are not to suppose it to be
the same kind of death; for we die to sin, when sin dies in us, but it
was otherwise with Christ; by dying it was that he conquered sin. But he
had just said before, that we believe that we shall have life in common
with him, he fully shows by the word believing that he speaks of the grace
of Christ: for if he only reminded us of a duty, his mode of speaking would
have been this, “Since we die with Christ, we ought also to live with him.”
But the word believing denotes that he treats here of doctrine which is
based on the promises; as though he had said, that the faithful ought to
feel assured that they are through the kindness of Christ dead as to the
flesh, and that the same Christ will preserve them in newness of life to
the end. But the future time of the verb live, refers not to the last resurrection,
but simply denotes the continued course of a new life, as long as we peregrinate
on the earth.
11. So count ye also yourselves, etc. Now is added a definition
of that analogy to which I have referred. For having stated that Christ
once died to sin and lives for ever to God, he now, applying both to us,
reminds us how we now die while living, that is, when we renounce sin.
But he omits not the other part, that is, how we are to live after having
by faith received the grace of Christ: for though the mortifying of the
flesh is only begun in us, yet the life of sin is destroyed, so that afterwards
spiritual newness, which is divine, continues perpetually. For except Christ
were to slay sin in us at once to the end, his grace would by no means
be sure and durable.
The meaning, then, of the words may be thus expressed, “Take this view
of your case, — that as Christ once died for the purpose of destroying
sin, so you have once died, that in future you may cease from sin; yea,
you must daily proceed with that work of mortifying, which is begun in
you, till sin be wholly destroyed: as Christ is raised to an incorruptible
life, so you are regenerated by the grace of God, that you may lead a life
of holiness and righteousness, inasmuch as the power of the Holy Spirit,
by which ye have been renewed, is eternal, and shall ever continue the
same.” But I prefer to retain the words of Paul, in Christ Jesus, rather
than to translate with Erasmus, through Christ Jesus; for thus the grafting,
which makes us one with Christ, is better expressed.
