Opening
Romans 5:12
Rom. V. 12
Therefore, just as through one man sin entered into the world, and death through sin, and so death passed upon (διἥλθεν, with 6 manuscripts reading εἴς…) all men, because all have sinned.
Wherefore as by one man sin entered into the world, and death by sin, and so death passed upon ( διἥλθεν 6 manuscripts εἴς…) all men, for that all have sinned.
As the best physicians always work hard to discover the source of diseases and go to the very fountain of the problem, so does the blessed Paul. After saying that we were justified and demonstrating it from the Patriarch, from the Spirit, and from Christ's death (for He would not have died unless He intended to justify), he next confirms what he had demonstrated at such length from other sources as well. And he confirms his argument from opposite things, that is, from death and sin. How, and in what way? He asks where death came from and how it took hold. How then did death come in and take hold? Through the sin of one. But what does "for that all have sinned" mean? This: once he had fallen, even those who had not eaten from the tree all became mortal because of him.
As the best physicians always take great pains to discover the source of diseases, and go to the very fountain of the mischief, so does the blessed Paul also. Hence after having said that we were justified, and having shown it from the Patriarch, and from the Spirit, and from the dying of Christ (for He would not have died unless He intended to justify), he next confirms from other sources also what he had at such length demonstrated. And he confirms his proposition from things opposite, that is, from death and sin. How, and in what way? He enquires whence death came in, and how it prevailed. How then did death come in and prevail? Through the sin of one. But what means, for that all have sinned? This; he having once fallen, even they that had not eaten of the tree did from him, all of them, become mortal.
For until the Law, sin was in the world, but sin is not imputed where there is no law.
Ver. 13. For until the Law sin was in the world, but sin is not imputed where there is no law.
The phrase "till the Law" is understood by some to refer to the time before the Law was given—the time of Abel, for instance, or Noah, or Abraham—until Moses was born. What was the sin in those days, according to this view? Some say he means the sin in Paradise. For until now it had not been removed, they would say, but its fruit was still in effect. For it had produced that death which everyone shares, which prevailed and ruled over us. Why then does he go on to say, "But sin is not imputed when there is no law"? Those who have taken our side say he laid down this statement as an objection from the Jews and said, if there is no sin without the Law, how did death consume all those before the Law? But it seems to me that the interpretation about to be given has more to recommend it and fits better with the Apostle's meaning. And what interpretation is this? In saying that until the Law sin was in the world, what he seems to me to mean is this: after the Law was given, the sin resulting from transgressing it prevailed, and continued to prevail as long as the Law existed. For sin, he says, cannot exist if there is no law. If then it was this sin—the one from transgressing the Law—that brought forth death, how was it that everyone before the Law died? For if death has its origin in sin, but when there is no law sin is not imputed, how did death prevail? From this it is clear that it was not this sin, the transgression of the Law, that ruined everything, but rather the sin of Adam's disobedience. Now what is the proof of this? The fact that even before the Law everyone died: for death reigned, he says, from Adam to Moses, even over those who had not sinned.
The phrase till the Law some think he used of the time before the giving of the Law — that of Abel, for instance, or of Noah, or of Abraham — till Moses was born. What was the sin in those days, at this rate? Some say he means that in Paradise. For hitherto it was not done away, (he would say,) but the fruit of it was yet in vigor. For it had borne that death whereof all partake, which prevailed and lorded over us. Why then does he proceed, But sin is not imputed when there is no law? It was by way of objection from the Jews, say they who have spoken on our side, that he laid this position down and said, if there be no sin without the Law, how came death to consume all those before the Law? But to me it seems that the sense presently to be given has more to be said for it, and suits better with the Apostle's meaning. And what sense is this? In saying, that till the Law sin was in the world, what he seems to me to mean is this, that after the Law was given the sin resulting from the transgression of it prevailed, and prevailed too so long as the Law existed. For sin, he says, can have no existence if there be no law. If then it was this sin, he means, from the transgression of the Law that brought forth death, how was it that all before the Law died? For if it is in sin that death has its origin, but when there is no law, sin is not imputed, how came death to prevail? From whence it is clear, that it was not this sin, the transgression, that is, of the Law, but that of Adam's disobedience, which marred all things. Now what is the proof of this? The fact that even before the Law all died: for death reigned, he says, from Adam to Moses, even over them that had not sinned.
How did it reign? After the pattern of Adam's transgression, who is the figure of Him that was to come. Now this is why Adam is a type of Christ. How a type? someone will ask. Because just as the former became for those who came from him, although they had not eaten of the tree, the cause of that death which was introduced by his eating, so also Christ became for those who came from Him, even though they had not worked righteousness, the Provider of that righteousness which through His Cross He graciously gave to us all. For this reason, at every turn he keeps to the one, and is continually bringing it before us, when he says, As by one man sin entered into the world—and, If through the offense of one many be dead, and, Not as it was by one that sinned, so is the gift, and, The judgment was by one to condemnation, and again, If by one man's offense death reigned by one, and Therefore as by the offense of one. And again, As by one man's disobedience many were made sinners. And so he does not let go of the one, so that when the Jew says to you, How did it happen that by the good work of this one Person, Christ, the world was saved, you might be able to say to him, How by the disobedience of this one person, Adam, did it come to be condemned? And yet sin and grace are not equivalent, death and life are not equivalent, the Devil and God are not equivalent, but there is a boundless space between them. When then, both from the nature of the thing and from the power of Him who accomplishes it, and from its very appropriateness (for it suits God much better to save than to punish), the advantage and victory is on this side, what one word do you have to say for unbelief, tell me? However, that what had been done was reasonable, he shows in the following words.
How did it reign? After the similitude of Adam's transgression, who is the figure of Him that was to come. Now this is why Adam is a type of Christ. How a type? It will be said. Why in that, as the former became to those who were sprung from him, although they had not eaten of the tree, the cause of that death which by his eating was introduced; thus also did Christ become to those sprung from Him, even though they had not wrought righteousness, the Provider of that righteousness which through His Cross He graciously bestowed on us all. For this reason, at every turn he keeps to the one, and is continually bringing it before us, when he says, As by one man sin entered into the world — and, If through the offense of one many be dead: and, Not as it was by one that sinned, so is the gift; and, The judgment was by one to condemnation: and again, If by one (or, the one) man's offense death reigned by one; and Therefore as by the offense of one. And again, As by one man's disobedience many (or, the many) were made sinners. And so he lets not go of the one, that when the Jew says to you, How came it, that by the well-doing of this one Person, Christ, the world was saved? You might be able to say to him, How by the disobedience of this one person, Adam, came it to be condemned? And yet sin and grace are not equivalents, death and life are not equivalents, the Devil and God are not equivalents, but there is a boundless space between them. When then as well from the nature of the thing as from the power of Him that transacts it, and from the very suitableness thereof (for it suits much better with God to save than to punish), the preëminence and victory is upon this side, what one word have you to say for unbelief, tell me? However, that what had been done was reasonable, he shows in the following words.
But the free gift is not like the offense. For if through the offense of one many died, much more has the grace of God and the gift by grace, which came through one man, Jesus Christ, abounded to the many.
Ver. 15. But not as the offense, so is also the free gift. For if through the offense of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, has abounded unto the many.
For what he says is something like this: If sin had such far-reaching effects, and it was the sin of just one man, how can grace—and that the grace of God, not the Father only, but also the Son—fail to be even more abundant of the two? For the latter is far more reasonable to suppose. For one man to be punished on account of another does not seem to accord much with reason. But for one to be saved on account of another is both more fitting and more reasonable. If then the former took place, much more may the latter. So he has shown from these grounds the likelihood and reasonableness of it. For once the former has been established, this would then be readily admitted. But that it is even necessary, he establishes from what follows. How then does he establish it?
For what he says is somewhat of this kind. If sin had so extensive effects, and the sin of one man too; how can grace, and that the grace of God, not the Father only, but also the Son, do otherwise than be the more abundant of the two? For the latter is far the more reasonable supposition. For that one man should be punished on account of another does not seem to be much in accordance with reason. But for one to be saved on account of another is at once more suitable and more reasonable. If then the former took place, much more may the latter. Hence he has shown from these grounds the likelihood and reasonableness of it. For when the former had been made good, this would then be readily admitted. But that it is even necessarily so, he makes good from what follows. How then does he make it good?
Here he shows another superiority of grace over sin. Not only did grace undo the damage caused by that one man's sin, but it also dealt with countless other offenses as well. The judgment that came from Adam's single sin led to condemnation, but the free gift brought justification not just from that one offense, but from many offenses.
Ver. 16. And not as it was by one that sinned, so is the gift. For the judgment was by one to condemnation, but the free gift is of many offenses unto justification.
Sin had the power to bring in death and condemnation, but grace did not simply remove that one sin—it also removed all the sins that followed after it. Paul uses the words "as" and "so," but he doesn't want us to think that the scale of the blessings and the evils is equal. He also doesn't want us to hear about Adam and assume that only Adam's sin was removed. So he says that forgiveness came from many offenses. How is this clear? Because after the countless sins committed after the one in paradise, the outcome was justification. Where there is righteousness, life and countless blessings necessarily follow, just as death follows where sin was. Righteousness is more than life—it is actually the root of life. So Paul points out that several goods were brought in, and that it was not only Adam's sin that was taken away, but all the rest along with it, when he says that the gift was from many offenses unto justification. This necessarily includes proof that death was also completely uprooted. But since he had said that the second was greater than the first, he needs to give further reasons for this same point. Earlier, he had said that if one man's sin killed everyone, then much more will the grace of One have the power to save. After that, he shows that grace did not only remove that one sin, but all the rest too, and that not only were the sins removed, but righteousness was also given. Christ did not merely accomplish the same amount of good that Adam did harm, but far more and greater good. So after making such declarations, he wants further confirmation of these points here as well. How does he give this confirmation? He says,
And what is this that he is speaking of? It is that sin had power to bring in death and condemnation; but grace did not do away that one sin only, but also those that followed after in its train. Lest then the words as and so might seem to make the measure of the blessings and the evils equal, and that you might not think, upon hearing of Adam, that it was only that sin which he had brought in which was done away with, he says that it was from many offenses that an indemnity was brought about. How is this plain? Because after the numberless sins committed after that in paradise, the matter issued in justification. But where righteousness is, there of necessity follows by all means life, and the countless blessings, as does death where sin was. For righteousness is more than life, since it is even the root of life. That there were several goods then brought in, and that it was not that sin only that was taken away, but all the rest along with it, he points out when he says, that the gift was of many offenses unto justification. In which a proof is necessarily included, that death was also torn up by the roots. But since he had said, that the second was greater than the first, he is obliged to give further grounds again for this same thing. For, before, he had said that if one man's sin slew all, much more will the grace of One have the power to save. After that he shows that it was not that sin only that was done away by the grace, but all the rest too, and that it was not that the sins were done away only, but that righteousness was given. And Christ did not merely do the same amount of good that Adam did of harm, but far more and greater good. Since then he had made such declarations as these, he wants again here also further confirmation of these. And how does he give this confirmation? He says,
For if by one man's offense death reigned by one, much more they which receive abundance of grace and of the gift and of righteousness shall reign in life by one, Jesus Christ.
Ver. 17. For if by one man's offense death reigned by one, much more they which receive abundance of grace and of the gift and (so Field with most manuscripts) of righteousness shall reign in life by one, Jesus Christ.
What he says amounts to nearly this: What armed death against the world? Only the one man's eating from the tree. If death gained such great power from one offense, how can those who have received a grace and righteousness completely out of proportion to that sin still be subject to death? For this reason, he does not just say grace here, but superabundance of grace. We did not receive from His grace only what was necessary to remove the sin, but far more. We were at once freed from punishment, stripped of all iniquity, born again from above, raised again with the old man buried, redeemed, justified, led up to adoption, sanctified, made brothers of the Only-begotten, joint heirs and members of one Body with Him, counted as His Flesh, and united to Him as a Body with the Head. Paul calls all these things a superabundance of grace, showing that what we received was not merely a medicine to counteract the wound, but health, beauty, honor, glory, and dignities far surpassing our natural state. Each of these by itself was enough to do away with death, but when all clearly come together as one, not the slightest trace of death remains, nor can even a shadow of it be seen, so completely is it abolished. Suppose someone threw a person who owed ten mites into prison, along with his wife, children, and servants for his sake, and another person came and not only paid the ten mites but gave ten thousand talents of gold, led the prisoner into the king's courts and to the throne of highest power, and made him a partaker of the highest honor and every kind of magnificence—the creditor would not be able to remember the ten mites. This is how our case has been. Christ has paid down far more than we owe, as much more as the unlimited ocean exceeds a little drop. Therefore, O man, do not hesitate when you see such a great store of blessings, nor ask how that mere spark of death and sin was done away when such a sea of gifts poured in upon it. This is what Paul indicated by saying that those who have received the abundance of grace and righteousness shall reign in life. Since he has now clearly demonstrated this, he again uses his former argument, reinforcing it by taking up the same word afresh and saying that if all were punished for that offense, then they may be justified by these means. And so he says,
What he says, amounts to this nearly. What armed death against the world? The one man's eating from the tree only. If then death attained so great power from one offense, when it is found that certain received a grace and righteousness out of all proportion to that sin, how shall they still be liable to death? And for this cause, he does not here say grace, but superabundance of grace. For it was not as much as we must have to do away the sin only, that we received of His grace, but even far more. For we were at once freed from punishment, and put off all iniquity, and were also born again from above John 3:3 and rose again with the old man buried, and were redeemed, justified, led up to adoption, sanctified, made brothers of the Only-begotten, and joint heirs and of one Body with Him, and counted for His Flesh, and even as a Body with the Head, so were we united unto Him! All these things then Paul calls a superabundance of grace, showing that what we received was not a medicine only to countervail the wound, but even health, and comeliness, and honor, and glory and dignities far transcending our natural state. And of these each in itself was enough to do away with death, but when all manifestly run together in one, there is not the least vestige of it left, nor can a shadow of it be seen, so entirely is it done away. As then if any one were to cast a person who owed ten mites ( ὀ βόλους) into prison, and not the man himself only, but wife and children and servants for his sake; and another were to come and not to pay down the ten mites only, but to give also ten thousand talents of gold, and to lead the prisoner into the king's courts, and to the throne of the highest power, and were to make him partaker of the highest honor and every kind of magnificence, the creditor would not be able to remember the ten mites; so has our case been. For Christ has paid down far more than we owe, yea as much more as the illimitable ocean is than a little drop. Do not then, O man, hesitate as you see so great a store of blessings, nor enquire how that mere spark of death and sin was done away, when such a sea of gifts was brought in upon it. For this is what Paul intimated by saying that they who have received the abundance of the grace and righteousness shall reign in life. And as he had now clearly demonstrated this, he again makes use of his former argument, clenching it by taking up the same word afresh, and saying that if for that offense all were punished, then they may be justified too by these means. And so he says,
Verse 18. Therefore, just as through one man's offense, judgment came upon all people resulting in condemnation, so also through one man's righteousness, the free gift came upon all people resulting in justification of life.
Ver. 18. Therefore as by the offense of one judgment came upon all men to condemnation; even so by the righteousness of One the free gift came upon all men unto justification of life.
He presses the point again, saying,
And he insists again upon it, saying,
Ver. 19. For just as through the disobedience of one man many were made sinners, so through the obedience of One many will be made righteous.
Ver. 19. For as by one man's disobedience many were made sinners, so by the obedience of One shall many be made righteous.
What Paul says here seems to raise a significant question, but if anyone examines it carefully, this too will be easy to resolve. What is the question? It is his statement that through the offense of one, many were made sinners. For the fact that when Adam sinned and became mortal, those descended from him should also be mortal is not at all surprising. But how does it follow that from his disobedience another person would become a sinner? For by this reasoning, such a person would not even deserve punishment, if he did not become a sinner by his own action. What then does the word sinners mean here? To me it seems to mean liable to punishment and condemned to death. Now Paul had already shown clearly and at length that by Adam's death we all became mortal. But the question now is, for what purpose was this done? But he does not go on to add this, for it contributed nothing to his present purpose. For his argument is against a Jew who doubted and scorned the righteousness by One. And for this reason, after showing that the punishment too was brought in by one upon all, he has not added the reason why this was so. For he does not include unnecessary details, but keeps only to what is necessary. For the principles of disputation did not require him to say any more than what the Jew needed to hear, and therefore he leaves it unsolved. But if any of you were to inquire in order to learn, we would give this answer: That we are so far from being harmed by this death and condemnation, if we are sober-minded, that we actually gain from having become mortal, first, because we do not sin in an immortal body; secondly, because we gain countless reasons for philosophias. For death, by its presence and by our expectation of it, persuades us to be moderate, to be temperate, to be subdued, and to keep ourselves clear of all wickedness. But along with these benefits, or rather even before them, it has introduced other greater blessings besides. For from this come the crowns of the martyrs and the rewards of the Apostles. Thus Abel was justified, thus Abraham in having slain his son, thus John who was killed for Christ's sake, thus the Three Children, thus Daniel. For if we are so minded, not only death but even the devil himself will be unable to hurt us. And besides this, there is also the fact that immortality awaits us, and after being disciplined for a little while, we shall enjoy the blessings to come without fear, being as if in a kind of school in the present life, under instruction by means of disease, tribulation, temptations, and poverty, and the other apparent evils, with a view to becoming fit for the reception of the blessings of the world to come.
What he says seems indeed to involve no small question: but if any one attends to it diligently, this too will admit of an easy solution. What then is the question? It is the saying that through the offense of one many were made sinners. For the fact that when he had sinned and become mortal, those who were of him should be so also, is nothing unlikely. But how would it follow that from his disobedience another would become a sinner? For at this rate a man of this sort will not even deserve punishment, if, that is, it was not from his own self that he became a sinner. What then does the word sinners mean here? To me it seems to mean liable to punishment and condemned to death. Now that by Adam's death we all became mortals, he had shown clearly and at large. But the question now is, for what purpose was this done? But this he does not go on to add: for it contributed nothing to his present object. For it is against a Jew that the contest is, who doubted and made scorn of the righteousness by One. And for this reason after showing that the punishment too was brought in by one upon all, the reason why this was so he has not added. For he is not for superfluities, but keeps merely to what is necessary. For this is what the principles of disputation did not oblige him to say any more than the Jew; and therefore he leaves it unsolved. But if any of you were to enquire with a view to learn, we should give this answer: That we are so far from taking any harm from this death and condemnation, if we be sober-minded, that we are the gainers even by having become mortal, first, because it is not an immortal body in which we sin; secondly, because we get numberless grounds for being religious ( φιλοσοφίας). For to be moderate, and to be temperate, and to be subdued, and to keep ourselves clear of all wickedness, is what death by its presence and by its being expected persuades us to. But following with these, or rather even before these, it has introduced other greater blessings besides. For it is from hence that the crowns of the martyrs come, and the rewards of the Apostles. Thus was Abel justified, thus was Abraham, in having slain his son, thus was John, who for Christ's sake was taken off, thus were the Three Children, thus was Daniel. For if we be so minded, not death only, but even the devil himself will be unable to hurt us. And besides there is this also to be said, that immortality awaits us, and after having been chastened a little while, we shall enjoy the blessings to come without fear, being as if in a sort of school in the present life, under instruction by means of disease, tribulation, temptations, and poverty, and the other apparent evils, with a view to our becoming fit for the reception of the blessings of the world to come.
Moreover, the Law entered so that the offense might abound.
Ver. 20. Moreover the Law entered: that the offense might abound.
Since Paul had shown that the world was condemned from Adam but was saved and freed from condemnation through Christ, he now appropriately begins discussing the Law, once again undermining the exaggerated ideas people had about it. For the Law was so far from doing any good or being helpful in any way that the disorder actually increased when it came in. But the word "that" here does not indicate the cause, only the result. The purpose for which the Law was given was not so that sin might increase—it was given to reduce and destroy the offense. But the opposite result occurred, not because of the nature of the Law itself, but because of the carelessness of those who received it. But why did Paul not say "the Law was given" but rather "the Law entered"? It was to show that the need for it was temporary, not absolute or permanent. He also says this to the Galatians, showing the same thing in a different way. For he writes, "before faith came, we were kept under the Law, shut up unto the faith which should afterwards be revealed." So the Law did not exist for its own sake, but for another purpose—it kept the flock for something else. Since the Jews were somewhat dull-minded, weakened, and indifferent to the gifts themselves, this was why the Law was given: to convict them more clearly, to teach them plainly about their own condition, and by increasing the charge against them to restrain them more effectively. But do not be alarmed, for this was not done so that the punishment might be greater, but so that grace might be seen to be greater. This is why Paul continues,
Since then he had shown that the world was condemned from Adam, but from Christ was saved and freed from condemnation, he now seasonably enters upon the discussion of the Law, here again undermining the high notions of it. For it was so far from doing any good, he means, or from being any way helpful, but the disorder was only increased by its having come in. But the particle that again does not assign the cause, but the result. For the purpose of its being given was not in order that it might abound, for it was given to diminish and destroy the offense. But it resulted the opposite way, not owing to the nature of the Law, but owing to the listlessness of those who received it. But why did he not say the Law was given, but the Law entered by the way? It was to show that the need of it was temporary, and not absolute or imperative. And this he says also to the Galatians, showing the very same thing another way. For before faith came, he says, we were kept under the Law, shut up unto the faith which should afterwards be revealed. And so it was not for itself, but for another, that it kept the flock. For since the Jews were somewhat gross-minded, and enervated, and indifferent to the gifts themselves, this was why the Law was given, that it might convict them the more, and clearly teach them their own condition, and by increasing the accusation might the more repress them. But be not thou afraid, for it was not that the punishment might be greater that this was done, but that the grace might be seen to be greater. And this is why he proceeds,
But where sin abounded, grace did much more abound.
But where sin abounded, grace did much more abound.
He doesn't say "did abound," but "did much more abound." For He gave us not only freedom from punishment, but also freedom from sins, and life as well. It's as if someone not only freed a fevered man from his disease, but also gave him beauty, strength, and high position. Or as if someone not only gave food to a hungry man, but also made him very rich and placed him in the highest authority. But how did sin abound? Some will ask. The Law gave countless commands. Now since they broke them all, transgression became more abundant. Do you see what a great difference there is between grace and the Law? For the one added to condemnation, but the other brought a further abundance of gifts. Having mentioned this extraordinary generosity, he now discusses the beginning and root of both death and life. What then is the root of death? It is sin. That is why he says,
He does not say did abound, but did much more abound. For it was not remission from punishment only that He gave us, but that from sins, and life also. As if any were not merely to free a man with a fever from his disease, but to give him also beauty, and strength, and rank; or again, were not to give one an hungered nourishment only, but were to put him in possession of great riches, and were to set him in the highest authority. And how did sin abound? Some will say. The Law gave countless commands. Now since they transgressed them all, trangression became more abundant. Do you see what a great difference there is between grace and the Law? For the one became an addition to the condemnation, but the other, a further abundance of gifts. Having then mentioned the unspeakable munificence, he again discusses the beginning and the root both of death and of life. What then is the root of death? It is sin. Wherefore also he says,
Here he sets before us the prizes of the contest. For lest on hearing of death and sin, you should be low-spirited, he says that this life is the prelude to another life. Don't consider only what is present, he says, but also what is to come, and then you will see the victory of grace. For as sin reigned unto death, he says, so grace also reigned. But sin reigned unto death, not its own but ours, and grace reigned through righteousness, not our own but God's, and this is why he did not say simply reigned, but "reigned through righteousness unto eternal life." For it did not merely free us from evils, but also led us to life eternal.
Ver. 21. That as sin reigned unto death, even so might grace reign through righteousness unto eternal life, through our Lord Jesus Christ.
Paul says this to show that sin holds the rank of a king, while death serves as a soldier, marshalled under sin's command and armed by it. If sin armed death, then it is clear that the righteousness that destroys sin—a righteousness introduced by grace, not by human effort—not only disarms death but actually destroys it and completely undoes its dominion. This righteousness is far greater than sin because it was brought in not by man and the devil, but by God and grace, and it leads our life to a better state and to unlimited blessings. It will never end, which also demonstrates its superiority. Sin cast us out of our present life, but when grace came, it gave us not merely the present life but the immortal and eternal one. For all these things Christ is our guarantee. Do not doubt, then, concerning your life if you have righteousness, for righteousness is greater than life itself, being the mother of it.
This he says to show that the latter ranks as a king, the former, death, as a soldier, being marshalled under the latter, and armed by it. If then the latter (i.e. sin) armed death, it is plain enough that the righteousness destructive hereof, which by grace was introduced, not only disarms death, but even destroys it, and undoes entirely the dominion thereof, in that it is the greatest of the two, as being brought in not by man and the devil, but by God and grace, and leading our life unto a goodlier estate, and to blessings unlimited. For of it there will never be any end (to give you a view of its superiority from this also). For the other cast us out of our present life, but grace, when it came, gave us not the present life, but the immortal and eternal one. But for all these things Christ is our voucher. Doubt not then for your life if you have righteousness, for righteousness is greater than life as being mother of it.
Chapter 6, verse 1. What then? Should we continue in sin so that grace may increase? Absolutely not!
Chap. vi. ver. 1. What then? Shall we continue in sin, that grace may abound? God forbid.
He is now turning back to exhortation, but he doesn't introduce it directly. He doesn't want to seem annoying or irritating to many people, so he makes it appear as if it flows naturally from the doctrines he's been teaching. Even when he varied his approach like this, he was still worried about offending them with what he said. That's why he wrote, "I have written the more boldly unto you in some sort" (Romans 15:15). If he hadn't done this, he would have seemed far too harsh to them. Since he demonstrated the greatness of grace by showing how great the sins were that it healed, this seemed to thoughtless people to be an encouragement to sin. (They would say: if the reason greater grace was shown was because we committed great sins, then let's keep on sinning so that grace may be displayed even more.) Now, to prevent them from saying or even thinking this, notice how he turns the objection back on them. First he does it through his strong rejection: "God forbid." He habitually says this about things that everyone agrees are absurd. Then he lays down an irrefutable argument. And what is it?
He is again turning off to exhortation, yet introducing it not directly, lest he should seem to many to be irksome and vexing, but as if it rose out of the doctrines. For if, even so diversifying his address, he was afraid of their being offended at what he said, and therefore said, I have written the more boldly unto you in some sort, Romans 15:15 much more would he have seemed to them, had he not done so, to be too harsh. Since then he showed the greatness of the grace by the greatness of the sins it healed, and owing to this it seemed in the eyes of the unthinking to be an encouragement to sin (for if the reason, they would say, why greater grace was shown, was because we had done great sins, let us not give over sinning, that grace may be more displayed still), now that they might not say this or suspect it, see how he turns the objection back again. First he does it by his deprecation. God forbid. And this he is in the habit of doing at things confessed on all hands to be absurd. And then he lays down an irrefragable argument. And what is it?
He says, "How shall we who are dead to sin live any longer in it?"
Ver. 2. How shall we, he says, that are dead to sin, live any longer therein?
What does "we are dead" mean? Does it mean that in this respect and as far as it goes, we have all received the sentence of death? Or does it mean that we became dead to it by believing or being enlightened? This is what one should rather say, since what follows makes this clearly correct. But what does becoming dead to it mean? It means not obeying it in anything anymore. Baptism accomplished this once for all—it made us dead to it. But this must be maintained continually from then on by our own effort, so that even though sin issues countless commands to us, we never again obey it but remain unmovable as a dead person does. Indeed, elsewhere Paul says that sin itself is dead. But there he says that because he wants to show that virtue is easy (Romans 7:8). But here, since he earnestly desires to rouse the hearer, he puts the death on the hearer's side. Next, since what he said was obscure, he explains it again, also using what he had said in the manner of reproof.
What does we are dead mean? Does it mean that as for that, and as far as it goes, we have all received the sentence of death? Or, that we became dead to it by believing any being enlightened. This is what one should rather say, since the sequel makes this clearly right. But what is becoming dead to it? The not obeying it in anything any more. For this baptism effected once for all, it made us dead to it. But this must of our own earnestness thenceforth continually be maintained, so that, although sin issue countless commands to us, we may never again obey it, but abide unmovable as a dead man does. And indeed he elsewhere says that sin itself is dead. But there he sets that down as wishing to show that virtue is easy, Romans 7:8? But here, as he earnestly desires to rouse the hearer, he puts the death on his side. Next, since what was said was obscure, he again explains, using what he had said also in the way of reproof.
Do you not know, he says, my brethren, that all of us who were baptized into Christ were baptized into His death? Therefore we are buried with Him through baptism into death.
Ver. 3, 4. Do you not know, he says, my brethren, that so many of us as were baptized into Christ were baptized into His death? Therefore we are buried with Him by baptism into death.
What does being baptized into His Death mean? It means we are dying in the same way He did. For Baptism is the Cross. What the Cross and Burial are to Christ, Baptism has been to us, even if not in the same respects. For He Himself died and was buried in the Flesh, but we have done both to sin. This is why he does not say "planted together in His Death," but "in the likeness of His Death." For both are a death, but not of the same subject—since one is of the Flesh, that of Christ, and the other is of sin, which is our own. Just as that death is real, so is this one. But if it is real, then we must contribute what is our part. And so he proceeds,
What does being baptized into His Death mean? That it is with a view to our dying as He did. For Baptism is the Cross. What the Cross then, and Burial, is to Christ, that Baptism has been to us, even if not in the same respects. For He died Himself and was buried in the Flesh, but we have done both to sin. Wherefore he does not say, planted together in His Death, but in the likeness of His Death. For both the one and the other is a death, but not of the same subject; since the one is of the Flesh, that of Christ; the other of sin, which is our own. As then that is real, so is this. But if it be real, then what is of our part again must be contributed. And so he proceeds,
Just as Christ was raised up from the dead by the Glory of the Father, so also we should walk in newness of life.
That as Christ was raised up from the dead by the Glory of the Father, even so we also should walk in newness of life.
Here he hints at the resurrection along with the duty of living carefully. How does he do this? He means: Do you believe that Christ died and was raised again? Then believe the same about yourself. For your situation is like his, since both the Cross and the Burial are yours. If you have shared in Death and Burial, you will much more share in Resurrection and Life. For now that the greater thing has been done away with—I mean sin—it is not right to doubt any longer about the lesser thing, the doing away of death.
Here he hints, along with the duty of a careful walk, at the subject of the resurrection. In what way? Do you believe, he means, that Christ died, and that He was raised again? Believe then the same of yourself. For this is like to the other, since both Cross and Burial is yours. For if you have shared in Death and Burial, much more will you in Resurrection and Life. For now the greater is done away with, the sin I mean, it is not right to doubt any longer about the lesser, the doing away of death.
Here Paul leaves it to his listeners' conscience to work this out for themselves. But after setting before us the resurrection that is to come, he demands another kind of resurrection from us—the new way of life that happens in this present life through a change of habits. When the fornicator becomes chaste, the greedy man becomes merciful, and the harsh person becomes gentle, a resurrection has already taken place here, which is a preview of the other. How is this a resurrection? Because sin is put to death, and righteousness has risen again, and the old life has vanished, while this new and angelic life is being lived. But when you hear of a new life, expect a great transformation, a sweeping change. Tears come to my eyes, and I groan deeply to think how much religiousness (philosophian) Paul requires from us, and how much listlessness we have given ourselves over to, going back after our baptism to our former oldness, and returning to Egypt, and remembering the garlic after the manna. For ten or twenty days at the very time of our Illumination, we undergo a change, but then we take up our former deeds again. But Paul requires such a way of life from us not for a set number of days, but for our whole life. Yet we go back to our former vomit, thus building up the old age of sins after the youth of grace. For either the love of money, or slavery to improper desires, or any other sin, tends to make the person who does it old. Now that which decays and grows old is ready to vanish away. For there is no body—surely there is none—to be seen as crippled by length of time as a soul is decayed and tottering with many sins. Such a person reaches the last degree of senility, making indistinct sounds like people who are very old and deranged, being weighed down with phlegm, great mental confusion, and forgetfulness, with scales upon its eyes, disgusting to people, and an easy prey to the devil. Such then are the souls of sinners; not so those of the righteous, for they are youthful and attractive, and are in the very prime of life throughout, always ready for any fight or struggle. But those of sinners, if they receive even a small shock, immediately fall and are ruined. And this is what the Prophet showed when he said that just as the chaff which the wind scatters from the face of the earth, so are those who live in sin whirled about and exposed to every kind of harm. For they neither see like a healthy person, nor hear with clarity, nor speak articulately, but are oppressed with great shortness of breath. They have their mouth overflowing with saliva. And if only it were just saliva, and nothing offensive! But now they send forth words more foul than any mire, and what is worst, they don't have the power even to spit this saliva of words away from them, but taking it in their hand with much lewdness, they smear it on again, so that it becomes coagulated and hard to perspire through. Perhaps you are sickened by this description. Ought you not, then, to be even more sickened by the reality? For if these things when happening in the body are disgusting, how much more when in the soul. Such was that son who wasted his entire inheritance, and was reduced to the greatest wretchedness, and was in a weaker state than any feeble or disordered person. But when he was willing, he became suddenly young by his decision alone and his change. For as soon as he had said, I will return to my Father, this one word brought him all blessings; or rather not the bare word, but the deed which he added to the word. For he did not say, Let me go back, and then stay there; but he said, Let me go back, and went back, and returned the whole of that journey. So let us also do this; and even if we have been carried beyond the boundary, let us go up to our Father's house, and not keep lingering over the length of the journey. For if we are willing, the way back again is easy and very quick. Only let us leave the strange and foreign land; for this is what sin is, drawing us far away from our Father's house; let us leave it then, that we may quickly return to the house of our Father. For our Father has a natural yearning toward us, and will honor us if we are changed, no less than those who are undefiled, if we change, but even more, just as the father showed that son the greater honor. For he had greater pleasure himself at receiving back his son. And how am I to go back again? someone may say. Just make a beginning on the matter, and the whole is done. Stop from vice, and go no further into it, and you have already laid hold of the whole. For as in the case of the sick, being no worse may be a beginning of getting better, so is the case with vice as well. Go no further, and then your wicked deeds will have an end. And if you do so for two days, you will keep off on the third day more easily; and after three days you will add ten, then twenty, then a hundred, then your whole life. For the further you go on, the easier you will see the way to be, and you will stand on the summit itself, and will at once enjoy many good things. For so it was when the prodigal came back, there were flutes, and harps, and dancing, and feasts, and gatherings: and he who might have called his son to account for his ill-timed extravagance and flight to such a distance, did nothing of the sort, but looked upon him as undefiled, and could not bring himself even to use the language of reproach, or rather, even to mention barely to him the former things, but threw himself upon him, and kissed him, and killed the calf, and put a robe upon him, and placed on him abundant honors. Let us then, as we have such examples before us, be of good cheer and keep from despair. For He is not so well pleased with being called Master as Father, nor with having a slave as with having a son. And this is what He prefers rather than that. This then is why He did all that He has done; and spared not even His Only-begotten Son, that we might receive the adoption of sons, that we might love Him, not as a Master only, but as a Father. And if He obtained this from us He takes delight in it as someone who has been given glory, and proclaims it to all though He needs nothing from us. This is what, in Abraham's case for instance, He does everywhere, using these words, I am the God of Abraham, Isaac, and Jacob. And yet it was they of His household who should have found honor in this; but now it is the Lord evidently who does this; for this is why He says to Peter, Do you love Me more than these? to show that He seeks nothing so much as this from us. For this too He commanded Abraham to offer his son to Him, that He might make it known to all that He was greatly beloved by the patriarch. Now this desire to be loved exceedingly comes from loving exceedingly. For this cause too He said to the Apostles, He who loves father or mother more than Me is not worthy of Me. For this cause He commands us to esteem even that which is in the closest connection with us, our soul or life, as second to the love of Him, since He wishes to be beloved by us with complete entirety. For we too, if we have no strong feelings about a person, have no strong desire for his friendship either, though he be great and noble; whereas when we love someone warmly and truly, though the person loved be of low rank and humble, yet we esteem love from him as a very great honor. And for this reason He Himself also called it glory not only to be loved by us, but even to suffer those shameful things on our behalf. However, those things were a glory owing to love only. But whatever we suffer for Him, it is not for love alone; but even for the sake of the greatness and dignity of Him we long for, that it would with good reason both be called glory, and be so indeed. Let us then undergo dangers for Him as if running for the greatest crowns, and let us consider neither poverty, nor disease, nor insult, nor slander, nor death itself, to be heavy and burdensome, when it is for Him that we suffer these things. For if we are right-minded, we are the greatest possible gainers by these things, as neither from the contrary to these shall we if not right-minded gain any advantage. But consider: does anyone insult you and make war against you? Does he not thereby put you on your guard, and give you an opportunity of growing like God? For if you love him who plots against you, you will be like Him who makes His Sun to rise upon the evil and good. Does another take your money away? If you bear it nobly, you shall receive the same reward as those who have spent all they have upon the poor. For it says, You took joyfully the spoiling of your goods, knowing that you have in heaven a better
But this he leaves for the present to the conscience of his hearers to reason out, but himself, after the resurrection to come had been set before us, demands of us another, even the new conversation, which is brought about in the present life by a change of habits. When then the fornicator becomes chaste, the covetous man merciful, the harsh subdued, even here a resurrection has taken place, the prelude to the other. And how is it a resurrection? Why, because sin is mortified, and righteousness has risen again, and the old life has been made to vanish, and this new and angelic one is being lived in. But when you hear of a new life, look for a great alteration, a wide change. But tears come into my eyes, and I groan deeply to think how great religiousness ( φιλοσοφίαν) Paul requires of us, and what listlessness we have yielded ourselves up to, going back after our baptism to the oldness we before had, and returning to Egypt, and remembering the garlic after the manna. Numbers 11:5 For ten or twenty days at the very time of our Illumination, we undergo a change, but then take up our former doings again. But it is not for a set number of days, but for our whole life, that Paul requires of us such a conversation. But we go back to our former vomit, thus after the youth of grace building up the old age of sins. For either the love of money, or the slavery to desires not convenient, or any other sin whatsoever, uses to make the worker thereof old. Now that which decays and waxes old is ready to vanish away. Hebrews 8:13 For there is no body, there surely is none, to be seen as palsied by length of time, as a soul is decayed and tottering with many sins. Such an one gets carried on to the last degree of doting, yielding indistinct sounds, like men that are very old and crazed, being surcharged with rheum, and great distortion of mind, and forgetfulness, and with scales upon its eyes, and disgustful to men, and an easy prey to the devil. Such then are the souls of sinners; not so those of the righteous, for they are youthful and well-favored, and are in the very prime of life throughout, ever ready for any fight or struggle. But those of sinners, if they receive even a small shock, straightway fall and are undone. And it was this the Prophet made appear, when he said, that like as the chaff which the wind scatters from the face of the earth Psalm 1:4, thus are they that live in sin whirled to and fro, and exposed to every sort of harm. For they neither see like a healthy person, nor hear with simplicity, they speak not articulately, but are oppressed with great shortness of breath. They have their mouth overflowing with spittle. And would it were but spittle, and nothing offensive! But now they send forth words more fetid than any mire, and what is worst, they have not power even to spit this saliva of words away from them, but taking it in their hand with much lewdness, they smear it on again, so as to be coagulating, and hard to perspire through. Perhaps you are sickened with this description. Ought ye not, then to be more so at the reality? For if these things when happening in the body are disgustful, much more when in the soul. Such was that son who wasted out all his share, and was reduced to the greatest wretchedness, and was in a feebler state than any imbecile or disordered person. But when he was willing, he became suddenly young by his decision alone and his change. For as soon as he had said, I will return to my Father, this one word conveyed to him all blessings; or rather not the bare word, but the deed which he added to the word. For he did not say, Let me go back, and then stay there; but said, Let me go back, and went back, and returned the whole of that way. Thus let us also do; and even if we have gotten carried beyond the boundary, let us go up to our Father's house, and not stay lingering over the length of the journey. For if we be willing, the way back again is easy and very speedy. Only let us leave the strange and foreign land; for this is what sin is, drawing us far away from our Father's house; let us leave her then, that we may speedily return to the house of our Father. For our Father has a natural yearning towards us, and will honor us if we be changed, no less than those that are unattainted, if we change, but even more, just as the father showed that son the greater honor. For he had greater pleasure himself at receiving back his son. And how am I to go back again? One may say. Do but put a beginning upon the business, and the whole is done. Stay from vice, and go no farther into it, and you have laid hold of the whole already. For as in the case of the sick, being no worse may be a beginning of getting better, so is the case with vice also. Go no further, and then your deeds of wickedness will have an end. And if you do so for two days, you will keep off on the third day more easily; and after three days you will add ten, then twenty, then an hundred, then your whole life. (Cf. Hom. xvii. on St. Matt. p. 267, O.T.) For the further you go on, the easier will you see the way to be, and you will stand on the summit itself, and will at once enjoy many goods. For so it was when the prodigal came back, there were flutes, and harps, and dancings, and feasts, and assemblings: and he who might have called his son to account for his ill-timed extravagance, and flight to such a distance, did nothing of the sort, but looked upon him as unattainted, and could not find it in him even to use the language of reproach, or rather, even to mention barely to him the former things, but threw himself upon him, and kissed him, and killed the calf, and put a robe upon him, and placed on him abundant honors. Let us then, as we have such examples before us, be of good cheer and keep from despair. For He is not so well pleased with being called Master, as Father, nor with having a slave as with having a son. And this is what He likes rather than that. This then is why He did all that He has done; and spared not even His Only-begotten Son Romans 8:32, that we might receive the adoption of sons, that we might love Him, not as a Master only, but as a Father. And if He obtained this of us He takes delight therein as one that has glory given him, and proclaims it to all though He needs nothing of ours. This is what, in Abraham's case for instance, He everywhere does, using these words, I am the God of Abraham, Isaac, and Jacob. And yet it was they of His household who should have found an honor in this; but now it is the Lord evidently who does this; for this is why He says to Peter, Lovest thou Me more than these? John 21:17 to show that He seeks nothing so much as this from us. For this too He bade Abraham offer his son to Him, that He might make it known to all that He was greatly beloved by the patriarch. Now this desire to be loved exceedingly comes from loving exceedingly. For this cause too He said to the Apostles, He that loves father or mother more than Me, is not worthy of Me. Matthew 10:37 For this cause He bids us esteem that even which is in the most close connection with us, our soul or, life, John 12:25, as second to the love of him, since He wishes to be beloved by us with exceeding entireness. For we too, if we have no strong feelings about a person, have no strong desire for his friendship either, though he be great and noble; whereas when we love any one warmly and really, though the person loved be of low rank and humble, yet we esteem love from him as a very great honor. And for this reason He Himself also called it glory not to be loved by us only, but even to suffer those shameful things in our behalf. John 12:23 However, those things were a glory owing to love only. But whatever we suffer for Him, it is not for love alone; but even for the sake of the greatness and dignity of Him we long for, that it would with good reason both be called glory, and be so indeed. Let us then incur dangers for Him as if running for the greatest crowns, and let us esteem neither poverty, nor disease, nor affront, nor calumny, nor death itself, to be heavy and burdensome, when it is for Him that we suffer these things. For if we be right-minded, we are the greatest possible gainers by these things, as neither from the contrary to these shall we if not right-minded gain any advantage. But consider; does any one affront you and war against you? Does he not thereby set you upon your guard, and give you an opportunity of growing like God? For if you love him that plots against you, you will be like Him that makes His Sun to rise upon the evil and good. Matthew 5:45 Does another take your money away? If you bear it nobly, you shall receive the same reward as they who have spent all they have upon the poor. For it says, You took joyfully the spoiling of your goods, knowing that you have in heaven a better and an enduring substance. Hebrews 10:34 Has any one reviled you and abused you, whether truly or falsely, he weaves for you a very great crown if you bear meekly his contumely; since he too, who calumniates, provides for us an abundant reward. For rejoice, it says, and be exceeding glad, when men say all manner of evil against you falsely, because great is your reward in Heaven. Matthew 5:12 And he too that speaks truth against us is of the greatest service, if we do but bear meekly what is said. For the Pharisee spoke evil of the Publican, and with truth, still instead of a Publican he made him a righteous man. Luke 18:11 And what need to go into particular instances. For any one that will go to the conflicts of Job may learn all these points accurately. And this is why Paul said, God for us, who against us? Romans 8:31 As then by being earnest, we gain even from things that vex us, so by being listless, we do not even improve from things that favor us. For what did Judas profit, tell me, by being with Christ? Or what profit was the Law to the Jew? Or Paradise to Adam? Or what did Moses profit those in the wilderness? And so we should leave all, and look to one point only, how we may husband aright our own resources. And if we do this, not even the devil himself will ever get the better of us, but will make our profiting the greater, by putting us upon being watchful. Now in this way it is that Paul rouses the Ephesians, by describing his fierceness. Yet we sleep and snore, though we have to do with so crafty an enemy. And if we were aware of a serpent nestling by our bed, we should make much ado to kill him. But when the devil nestles in our souls, we fancy that we take no harm, but lie at our ease; and the reason is, that we see him not with the eyes of our body. And yet this is why we should rouse us the more and be sober. For against an enemy whom one can perceive, one may easily be on guard; but one that cannot be seen, if we be not continually in arms, we shall not easily escape. And the more so, because he has no notion of open combat (for he would surely be soon defeated), but often under the appearance of friendship he insinuates the venom of his cruel malice. In this way it was that he suborned Job's wife, by putting on the mask of natural affectionateness, to give that wretchless advice. And so when conversing with Adam, he puts on the air of one concerned and watching over his interests, and says, that your eyes shall be opened in the day that you eat of the tree. Genesis 3:5 Thus Jephtha too he persuaded, under the pretext of religion, to slay his daughter, and to offer the sacrifice the Law forbade. Do you see what his wiles are, what his varying warfare? Be then on your guard, and arm yourself at all points with the weapons of the Spirit, get exactly acquainted with his plans, that you may both keep from being caught, and easily catch him. For it was thus that Paul got the better of him, by getting exactly acquainted with these. And so he says, for we are not ignorant of his devices. 2 Corinthians 2:11 Let us then also be earnest in learning and avoiding his stratagems, that after obtaining a victory over him, we may, whether in this present life or in that which is to come, be proclaimed conquerors, and obtain those unalloyed blessings, by the grace and love toward man, etc.