Chapter VI.
(Vers. 1.)
(Verse 1.) So what shall we say? Should we continue in sin, so that grace may abound? By no means! How can we who died to sin still live in it? Or are you unaware that all of us who were baptized into Christ Jesus were baptized into his death? Therefore, we were buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, we too may walk in newness of life. For if we have been united with him in the likeness of his death, we will certainly also be united in the likeness of his resurrection, knowing this, that our old self was crucified with him, in order that our body of sin might be done away with, so that we would no longer be slaves to sin. For the one who has died has been freed from sin. Now if we have died with Christ, we believe that we will also live with him, knowing that Christ, having been raised from the dead, will not die again; death no longer rules over him. For the death that he died, he died to sin once for all time; but the life that he lives, he lives to God. So you too, consider yourselves dead to sin, but alive to God in Christ Jesus.\n\n(Verse 2.) Therefore, do not let sin reign in your mortal body so that you obey its desires, and do not offer any part of yourselves to sin as weapons for wickedness, but instead offer yourselves to God as those who have been brought from death to life, and offer every part of yourselves to him as weapons for righteousness. For sin will not rule over you, because you are not under law but under grace. What then? Shall we sin because we are not under law but under grace? By no means! Don't you know that when you offer yourselves to someone as obedient slaves, you are slaves of the one you obey, either of sin resulting in death, or of obedience resulting in righteousness? But thanks be to God that, although you used to be slaves of sin, you obeyed from the heart that pattern of teaching to which you were handed over, and having been freed from sin, you became enslaved to righteousness. I am speaking in human terms because of the weakness of your flesh. For just as you offered your body parts as slaves to impurity and to greater and greater lawlessness, so now offer them as slaves to righteousness, which results in sanctification. For when you were slaves of sin, you were free from righteousness. So what benefit did you then reap from those things of which you are now ashamed? For the end of those things is death. But now, since you have been freed from sin and have become enslaved to God, you have your fruit, which results in sanctification—and the end, eternal life. For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord. For it takes away the kingdom of the grace of God and hands it over to sin, which returns again to the old man, that is, to the customs of the past life. For we have received mercy for two reasons: so that the kingdom of the devil might be excluded and the kingdom of God might be proclaimed to the ignorant, thereby seeking dignity for ourselves.
(Vers. 2.)
(V. 2.) For how can we who died to sin still live in it? This means that while we were living in sin, we were dead to God; for one who sins lives in sin, just as one who does not sin lives in God. But thanks to the grace of God through Christ, and through faith and the regenerating bath of the Holy Spirit, we have begun to live in God, while being dead to sin, which is the devil; that is, to die to sin, to be freed from sin, and to become a servant of God. So let us not return to our former evil ways, now that we are dead to sin. For if we live in sin again, and die to God, losing our dignity, we will incur the punishment that we have escaped.
(Vers. 3.)
(Verse 3.) Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life. Therefore, baptism is the death of sin, so that another birth may follow, which, while the structure of the body remains, renews the person with a new mind, burying the old age of all evil actions.
(Vers. 4.)
(Vers. 4.) For we have been buried with him through baptism into death; so that, just as Christ was raised from the dead through the power of the Father, so we too might walk in newness of life. In saying this, he also signifies that which is first; for Christ raised his body from the dead, for he is the power of God the Father, as it says: Destroy this temple, and in three days I will raise it up. He said this, however, about the temple of his body (John 2:19 and 21); and because he was raised to a new life, which no longer experiences death. But it is called "new" because it is the Christian discipline given by Christ. We who have been baptized have been buried with Christ (Coloss. II, 12) so that we may follow this new life in which Christ has risen. Therefore, baptism is a pledge and image of resurrection; so that, remaining in the commandments of Christ, we may not return to our past. For whoever dies no longer sins; for death is the end of sin. Therefore, it is celebrated through water, so that just as water cleanses the filth of the body, we may believe that we are spiritually cleansed and renewed through baptism, from all sin, so that what is incorporeal may be invisibly washed away.
(Vers. 5.)
(Verse 5) For if we have been united with him in a death like his, we will certainly also be united with him in a resurrection like his. Then he says that we can rise again happily if we have been united with him in a death like his, that is, if in baptism we cast off all vices, being translated into new life, so that we no longer sin from then on. By this means, we will also be similar to his resurrection; for the likeness of his death will produce a most similar resurrection. John the Apostle mentions this in his letter, saying: We know that when he appears, we will be like him (1 John 3:2), that is, to rise immortal and glorious. For this likeness will not be such that it differs in nothing; for it will be similar in glory of body, not in nature of divinity.
(Vers. 6 et 7.)
(Vers. 6 and 7.) Knowing this, that our old man is crucified with him, that the body of sin may be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin. Now if we be dead with Christ, we believe that we shall also live with him. He says that these acts crucify, that is, kill; in order to destroy the body of sin, which is all crimes. For indeed he calls all sins together the body, which he says is destroyed through a good life and the Catholic faith.
(Vers. 8.)
(Verse 8) But if we have died with Christ, we believe that we will also live with him (Galatians 5:24). It is clear that those who have crucified the flesh, that is, the world with its vices and desires, have died to the world and have died with Christ, and they are also imagined with eternal life and salvation, so that they may be worthy to become like the glory of Christ. But the flesh, that is, the body, is crucified in this way if its desires are trampled upon, which, with sin remaining in it, are created from the transgression of the first man: for the devil is crucified in the flesh; he is the one who deceives through the flesh. Therefore, sometimes the world, that is, the elements, is understood as flesh, but sometimes the human body itself, or even the soul following bodily vices.
(Vers. 9 et 10.)
(Verses 9 and 10.) Knowing that Christ, being raised from the dead, will not die again; death no longer has dominion over Him. For the death that He died, He died to sin once for all; but the life that He lives, He lives to God. The resurrection of the Savior demonstrates the security of eternal life, which can be attained through the pursuit of a better life. For those who live in accordance with God's will truly live, for they have eternal life.
(Vers. 11.)
(Verse 11) So you also must consider yourselves dead to sin and alive to God in Christ Jesus our Lord. He speaks in this way to teach that there is no other way to die to sin and live to God except through Christ, in whom all hope is found. He is called our Lord, signifying that no Law can contribute to our salvation in the coming age, when we can only live to God through Christ.
(Vers. 12.)
(Verse 12.) Therefore, sin should not reign in your mortal body, so that you obey its desires. The mortal body is a result of Adam's transgression, but it is believed that through faith in Christ, it will become immortal. In order to obtain this promise, it is said that sin should not be obeyed, so that it does not reign in our mortal body. However, it reigns as long as it commands. If it does not reign, then this body will not be seen as mortal, because it is in the hope of eternity. He did not say mortal body for dissolution, but for the punishment of hell; so that he may be called mortal, who is to be sent to hell; because those who obey sin, do not escape the second death of hell, from which the Savior has freed those who believe in him. Therefore, by saying mortal body, he signified the whole man; for those who obey sin are called mortals: For the soul, he says, that sins shall die itself (Ezech. XVIII, 4), that is, the whole man, for no one will be judged without a body.
(Vers. 13.)
(Verse 13) But do not present your members as instruments of wickedness to sin. It shows that the devil attacks us with our own weapons; for he is given an opportunity through our sins; that, with God abandoning us and granting him power, he may deceive and destroy us. Therefore, we must keep our members controlled from all works of wickedness, so that our unarmed enemy can be subjected. And he did not say: Present your bodies, but your members; for it is through the members that mistakes are made, not through the whole body.
But present yourselves to God as living from the dead. Death signifies ignorance and unbelief with an evil life; because life is to know God through Christ. For no one takes up life without a parent, but all things are brought forth to life through God by Christ; therefore, whoever does not know that God is the parent of all through Christ is not said to have life, that is, it is held as if it does not exist: for he denies himself, thinking that he is without God as a parent. Therefore, ignorance and a shameful life are death; these vices bring about that death, not the death that is common to all, but the death of Gehenna, as I mentioned above; so that the knowledge of God as Father, and holy conduct, may be life, not this life which is subject to decay, but the life of the future age, which is called eternal. Therefore, present yourselves to God, as it says, whom you have come to know for salvation; so that, renouncing a dishonorable life, you may be living among the dead.
And let your members be weapons of justice to God. Such is our modesty that we desire to govern our conduct, so that our acts of justice, progressing towards God’s justice, may not offer weapons of worldly justice (for worldly justice without the faith of Christ is not life but death), but may offer them to Him for our defense: when we offer weapons to Him through good works, we make ourselves worthy to be helped by Him; for the justice of God despises the unworthy. For where there is the justice of God, there also dwells the Holy Spirit to help our weakness; just as we offer weapons to sin when we do evil, so too do we offer weapons to justice when we conduct ourselves rightly, preserving our members from all wickedness.
(Vers. 14.)
(Verse 14) But sin shall no longer have dominion over you; for you are not under the Law, but under grace. For if we walk according to the commandments that He gives, sin says that it cannot have dominion over us; for it has dominion over those who sin. For we are not under the Law when we do not walk as it commands; but if we do not sin, we are not under the Law, but under grace. But if we sin, we are turned under the Law, and sin begins to have dominion over us; for whoever commits sin is the servant of sin (John 8:34): and it is necessary for him to be under the Law as long as he does not receive forgiveness; for sin makes the sinner guilty by the authority of the Law: and therefore, to whom forgiveness is given, and he keeps himself from sinning from now on, neither sin shall have dominion over him, nor is he under the Law. For the authority of the Law ceases around him who has been freed from sin; for those whom the law holds guilty, they have been handed over to sin. Therefore, he who has been stripped of sins cannot be under the Law.
(Vers. 15.)
(Verse 15) What then? Shall we sin because we are not under the Law but under grace? Certainly not! For the Law is from God, and in order to avoid any opposition, He Himself established it. If the Law is from God, He said, why should we not be under the Law? This purifies and teaches that we, who have been freed from the Law by Christ, the author of the Law, should conform to the will of God. Although the Law was given for a good purpose (to show sinners before God and to instill fear so that sins may not be committed in the future), mankind, due to its own weakness, was unable to restrain itself from sinning and became subject to the curse of eternal death. Moved by His mercy and loving-kindness, God, who always helps humanity, provided a remedy through Christ to those who were desperate. By receiving the forgiveness of sins, they were delivered from the Law, which held them bound, and with the help of God, they were restored and renewed, so that by faith they could resist the vices by which they were previously enslaved. Therefore, we have not sinned by rejecting the Law of God, but we have followed His providence through Christ.
(Vers. 16.)
(Verse 16.) Do you not know that when you present yourselves to someone as slaves for obedience, you are slaves of the one whom you obey, either of sin resulting in death, or of obedience resulting in righteousness? But thanks be to God that though you were slaves of sin, you became obedient from the heart to that form of teaching to which you were entrusted, and having been freed from sin, you became slaves of righteousness. I am speaking in human terms because of the weakness of your flesh. For just as you presented your members as slaves to impurity and to lawlessness, resulting in further lawlessness, so now present your members as slaves to righteousness, resulting in sanctification. For when you were slaves of sin, you were free in regard to righteousness. Therefore what benefit were you then deriving from the things of which you are now ashamed? For the outcome of those things is death. But now having been freed from sin and enslaved to God, you derive your benefit, resulting in sanctification, and the outcome, eternal life. For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord. Now nev... (truncated) And the Lord said in the Gospel: No one can serve two masters (Matthew VI, 24). And in the law it is said: God is not mocked (Galatians VI, 7).
(Vers. 17, 18.)
(Verse 17, 18.) But thanks be to God that, though you were slaves of sin, you obeyed from the heart the pattern of teaching to which you were entrusted. And having been set free from sin, you became slaves of righteousness. I speak in human terms because of the weakness of your flesh. For just as you presented your members as slaves to impurity and to lawlessness, resulting in further lawlessness, so now present your members as slaves to righteousness, resulting in sanctification. For we are led by nature to faith, not by law, in which we are formed by the command of God, who shaped nature. For in nature we have the ability to know by whom, and through whom, and in whom we are created. Therefore, the form of doctrine is that in which the Creator has naturally handed us over, that is, what He has said: 'They are a law unto themselves' (Rom. II, 14) ; while they see that it belongs to their nature to believe what they believe; so that what the Law and the Prophets preached to the Jews about Christ, the Gentiles may believe with all their heart. Here he gives thanks to the Lord, because when we were slaves of sin, we obeyed with a believing heart in Christ, to serve God not by the law of Moses, but by the law of nature.
(Vers. 19.)
(Verse 19) I speak as a human because of the weakness of your flesh. By mentioning the weakness of the flesh, it implies that he requires less of a person than is fitting regarding the worship of God. Finally, it is implied:
For just as you once presented your members as slaves to impurity and lawlessness, resulting in more lawlessness, so now present your members as slaves to righteousness, resulting in sanctification. For when you were slaves of sin, you were free from righteousness. But what benefit did you reap at that time from the things you are now ashamed of? The outcome of those things is death. But now, since you have been set free from sin and have become slaves to God, you have your fruit, which results in sanctification—and the outcome is eternal life. For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord. Where the Lord said: Take up my yoke upon you . . . for it is sweet, and my burden is light (Matthew 11:29).
(Vers. et 21.)
(Verse 21) For when you were slaves of sin, you were free in regard to righteousness. What fruit did you have then in the things of which you are now ashamed? For the end of those things is death. But now having been set free from sin, and having become slaves of God, you have your fruit to holiness, and the end, everlasting life. For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord. (Romans 6:20-23) Behold freedom, filled with blemishes and bound by miseries, whose work has a shameful reward. Whose end is death: death has been called the end of life and actions, to which either death or life succeeds. But in this place death is twofold, for from death one passes over to death.
(Vers. 22.)
(Verse 22.) But now, freed from sin and becoming servants of God, you have your fruit for sanctification and, ultimately, eternal life. This means that if we have received the forgiveness of sins and strive to do good deeds, we will attain holiness and have an end, that is, an everlasting life. For we will transition from this mortal life, which he called the end, to a life that is without end.
(Vers. 23.)
(Verse 23) For the wages of sin is death. He says the payment of sin is death, because through sin comes death; and therefore those who refrain from sin receive eternal life as a reward, because those who do not sin are spared from the second death.
But by the grace of God, eternal life in Christ Jesus our Lord. For just as those who follow sin acquire death, so those who follow the grace of God, that is, the faith of Christ, which forgives sins, will have eternal life, so that they may rejoice in knowing that they will attain this life, which is free from all weariness and has no end. This is what the holy Simeon desired when he asked to be released from here (Luke 2:29), so that he could go in peace, that is, into a life that experiences no unrest. And this gift, given to us by God through Christ our Lord, testifies that we should give thanks to God the Father through no other than his Son.