Chapter 6
Dying and Rising with Christ
Lecture 1
Baptism into death
6:1 What shall we say, then? Shall we continue in sin, that grace may abound? [n. 468]
6:2 God forbid! For we that are dead to sin, how shall we live any longer therein? [n. 470]
6:3 Know you not that all we who are baptized in Christ Jesus are baptized in his death?
6:4 For we are buried together with him by baptism into death: that, as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life. [n. 474]
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. [n. 477]
468. After showing that it is through Christ’s grace that we are freed from the sin of our first parent and from that which abounded by reason of the law, the Apostle now shows that Christ’s grace gives us the power to resist further sin (C. 5, L. 5–6.).
In regard to this he does two things:
first, he raises a question suggested by the foregoing;
second, he answers it, at God forbid! For we that are dead .
469. Above he had said that where sin abounded, grace did more abound (Rom 5:20). This could be misinterpreted by supposing that an increase of sin causes grace to abound all the more. That is why he asks: what shall we say, then? Shall we continue in sin, that grace may abound? One would have to say, yes, if increase of sin were the cause and not merely the occasion of grace abounding. Hence he had stated above: as we are slandered and as some affirm that we say, let us do evil that there may come good (Rom 3:8). Why does the way of the wicked prosper? Why do all who are treacherous thrive? (Jer 12:1).
470. Then when he says God forbid , he answers the question.
First, he states why we should not continue in sin;
second, he ends with an exhortation, at let not sin therefore reign (Rom 6:12).
In regard to the first he does two things.
First, he shows why we should not continue in sin;
second, he shows that we have the power not to continue in sin, at knowing this (Rom 6:6).
In regard to the first he presents the following argument: if we are dead to sin, we ought not live in sin. But we are dead to sin. Therefore, we ought not live in sin.
Therefore, in regard to this he does four things.
First, he states the conditional proposition;
second, he proves the antecedent, at know you not ;
third, he concludes the consequent, at that as Christ is risen ;
fourth, he proves that the consequent necessarily follows, at for if we have been planted .
471. First, therefore, he says, God forbid that we to continue in sin that grace may abound , because God has not given anyone permission to sin (Sir 15:20). And the reasoning is this: for we that are dead to sin , inasmuch as sin has been put to death in us, how shall we live any longer therein? For it is not the natural order of things to return from death to life: they are dead, they will not live (Isa 25:14); I had bathed my feet, how could I soil them? (Song 5:3).
472. Then when he says, know you not , he proves the antecedent, namely, that the faithful are dead to sin:
first, he presents the fact he uses to prove his point;
second, he proves it, at for we are buried together .
473. First, therefore, he says: know you not , as if to say: what I am about to propose to you is so obvious that you cannot fail to see it— if anyone does not recognize this, he is not recognized (1 Cor 14:38)—namely, that all we who are baptized in Christ Jesus : which can be interpreted in three ways. First, as indicating that baptism was instituted by Jesus Christ: make disciples of all nations, baptizing them (Matt 28:19); second, as indicating that it is conferred in the name of Christ: in the name of Jesus Christ they were baptized (Acts 8:12); third, in Christ Jesus , i.e., as indicating baptism into some likeness of Christ Jesus: for as many of you as were baptized into Christ have put on Christ (Gal 3:27).
Are baptized in his death , i.e., into a likeness of his death as re-presenting in ourselves the very death of Christ: always carrying in the body the death of Jesus (2 Cor 4:10); I bear on my body the marks of Jesus (Gal 6:17). Or in his death , i.e., by virtue of his death: he freed us from our sins by his blood (Rev 1:5).
Hence, from the side of Christ hanging on the cross flowed blood and water after his death (John 19:34). Therefore, just as we are configured to his death, inasmuch as we have died to sin, so he has died to his mortal life, in which there was the likeness of sin, although no sin was there. Therefore, all we who are baptized are dead to sin.
474. Then when he says, for we are buried together , he proves that we are all baptized in conformity with the death of Christ, saying, we are buried together with him by baptism into death . As if to say: burial is only for the dead. Let the dead bury their dead (Matt 18:22).
By baptism, however, men are buried with Christ, i.e., conformed to his burial. For just as a buried man is put under the earth, so one being baptized is submerged under water. Hence, there are three immersions in baptism not only to indicate belief in the Trinity but also to represent the three days of Christ’s burial. And just as the three days of burial were one burial, so the triple immersion constitutes one baptism. That is also why solemn baptism is celebrated in the Church on Holy Saturday, when the burial of Christ is commemorated and on the vigil of Pentecost in honor of the Holy Spirit, from whom the water of baptism derives its power to cleanse: unless one is born of water and the Spirit he cannot enter the kingdom of heaven (John 3:5).
475. Yet it must be noted that in the body one dies before he is buried, but in the spiritual order the burial of baptism causes the death of sin, because the Sacraments of the new law bring about what they signify. Hence, since the burial which occurs through baptism is a sign of the death of sin, it produces such a death in the baptized. And this is what he says, namely, that we are buried . . . into death , so that in receiving in ourselves the sign of Christ’s burial we might obtain death to sin.
476. Then when he says, that, as Christ , he infers the consequent, namely, that we should not live in sin. To this end he adduces a likeness to the resurrection of Christ, saying that, as Christ is risen from the dead by the glory of the Father , i.e., by the Father’s power, whereby the Father himself is glorified: let your glory be over all the earth (Ps 57:5), so we also may walk in newness of life , i.e., advance in the spiritual life through good works.
For the life of sin carries with it the weakness of old age, because it leads to dissolution: what is becoming obsolete and growing old is ready to vanish away (Heb 8:13); hence it is said: why is it, O Israel, that you are in the land of your enemies (Bar 3:10); but whatever leads to restoration, i.e., to being without sin, is called newness of life: your youth is renewed like the eagle’s (Ps 103:5); be renewed in the spirit of your minds (Eph 4:25).
477. Then when he says, for if we , he shows how the consequence follows necessarily.
For after he died, Christ arose; hence it is fitting that those who are conformed to Christ’s death in baptism should be conformed also to his resurrection by leading a blameless life. And that is what he says: for if we have been planted together in the likeness of his death , i.e., if we are incorporated into his death as a branch is grafted to a tree, then, as we are united with Christ in his passion, we shall be also in the likeness of his resurrection , so as to live blamelessly in our present life and to attain to a glory similar to his in the future life: he will change our lowly body to be like his glorious body (Phil 3:21); if we have died with him, we shall also live with him (2 Tim 2:11).
Thus, after using our likeness to the death of Christ to prove that we are dead to sin, the Apostle uses our likeness to the resurrection of Christ to show that we should not live in sin; which he introduces above as a consequence.
Lecture 2
Christ’s triumph over death
6:6 Knowing this, that our old man is crucified with him, that the body of sin may be destroyed, to the end that we may serve sin no longer. [n. 478]
6:7 For he that is dead is justified from sin. [n. 482]
6:8 Now, if we be dead with Christ, we believe that we shall live also together with Christ. [n. 484]
6:9 Knowing that Christ, rising again from the dead, dies now no more. Death shall no more have dominion over him. [n. 487]
6:10 For in that he died to sin, he died once: but in that he lives, he lives unto God. [n. 489]
6:11 So do you also reckon that you are dead to sin, but alive unto God, in Christ Jesus our Lord. [n. 491]
478. After showing that we should not continue to sin after baptism has made us dead to sin, the Apostle now shows that we have the means to do this.
Concerning this he does two things.
First, he indicates the benefit we have received;
second, the effect of this benefit, at for he that is dead .
Concerning the first he does two things.
First he sets out the benefit we obtain;
Second, the effect of this benefit, at that the body of sin .
479. First, therefore: we have said that the baptized should walk in newness of life, namely, by desisting from sin. To anyone who says that this is impossible he responds, knowing this, that our old man , i.e., the oldness caused by sin, is crucified , i.e., put to death by the cross of Christ, with him , namely, with Christ. For as was stated above, man’s oldness was brought about by sin—in the sense that the goodness of his nature was corrupted by sin—and is predominant as long as he continues in sin. But because what is predominant in a man characterizes the man himself, it follows that the oldness of sin in a man subject to sin is an apt description of the man himself. That is why he says the old self.
480. Now the oldness of sin can refer to the guilt of sin or to the stain of actual sins or even to the habit of sinning, which engenders a sort of compulsion to sin, or even to the fomes , or concupiscence, deriving from the sin of the first parent.
Thus, therefore, our old self is said to be crucified together with Christ, inasmuch as the aforesaid oldness is removed by the power of Christ; either because it has been entirely removed, as the guilt and stain of sin are entirely removed in baptism, or because its force has been diminished, i.e., the force of the fomes or even of the custom of sinning: having canceled the bond which stood against us with its legal demands; this he set aside, nailing it to the cross (Col 2:14).
481. Then when he says, that the body of sin , he mentions the twofold effect of this benefit, the first of which is the removal of previous sins. Hence he says: that the body of sin may be destroyed . The body of sin is the assemblage of evil deeds, just as the assemblage of members makes one natural body: his body is like molten shields (Job 41:6).
The second effect is that it makes us beware of future sins; hence, he adds: to the end that we may serve sin no longer . For a man is a slave of sin, when he obeys the concupiscence of sin by consenting to and doing the sin: everyone who commits sin is a slave to sin (John 8:34).
482. Then when he says, for he that is dead , he clarifies what he had said:
first, in regard to the first effect;
second, in regard to the second, at now, if we be dead .
483. In regard to the first it should be noted that the assemblage of sins is destroyed when a man has his sins remitted. So he clarifies how the body of sin is destroyed when he says, he that is dead to sin through baptism, in which we die together with Christ, is justified from sin , i.e., transferred to the state of justice: and such were some of you. But you were washed, you were sanctified, you were justified (1 Cor 6:11).
Therefore, because man dies to sin through the cross of Christ, he is freed from sin in such a way that the body of sin is destroyed.
484. Then when he says, now, if we be dead , he clarifies the second effect by showing how it conforms one to the life of Christ. The reasoning is this: one who dies with the dying Christ also lives with the rising Christ.
But Christ rose from the dead, in such a way that he will never die again. Therefore, one who has died to sin lives with the risen Christ in such a way that he has the faculty of never returning to sin.
485. In regard to this he does three things:
first, he shows the believer’s conformity to the risen Christ;
second, he gives a condition of this life, at knowing that Christ ;
third, he draws the intended conclusion, at so do you also .
486. First, therefore, he says, now, if we be dead with Christ , i.e., if we are dead to sin by virtue of Christ’s death, we believe that we shall live also together with Christ , i.e., in the likeness of his life. We shall live, I say, the life of grace here and the life of glory in the future: when we were dead through sin, he made us alive together with Christ (Eph 2:5).
487. Then when he says, knowing , he describes the condition of life of the risen Christ:
first, he states it;
second, he proves it, at for in that he died .
488. First, therefore, he says: we believe this, I say, because we know that Christ, rising again from the dead, dies now no more , but will live an everlasting life: I died, and behold I am alive forevermore (Rev 1:18).
What is more, death shall no more have dominion over him , but it does over man: not only when his soul and body are separated when he dies, but also before he dies, when he is subject to sickness, hunger, thirst, and such things as lead to death. From all these things the life of the risen Christ is free. Consequently, he is not subject to the dominion of death; rather, he has dominion over death: I have the keys of death and Hades (Rev 1:18).
489. Then when he says, for in that he died to sin , he proves his statement, namely, that the risen Christ will not die again. And he proves this in two ways.
First he proves it with a reason based on the death he underwent, saying: for in that he died to sin, he died once .
This must not be taken to mean that he died to sin he committed or contracted, because sin had no place whatever in him: who did no sin (1 Pet 2:22). But he is said to have died to sin in two ways: in one way, because he died to take away sin: for our sake he made him who knew no sin to be sin (2 Cor 5:21), i.e., a victim for sin. In another way, because he died to the likeness of sinful flesh, i.e., to a suffering and mortal body: God sent his own Son in the likeness of sinful flesh (Rom 8:3).
In both ways it can be concluded that Christ died once , from the fact that he died to sin. In regard to the first it is clear that he wiped out all sins through one death: by a single offering he has perfected for all time those who are sanctified (Heb 10:14). Therefore, he does not need to die again for sin: for Christ also died for sins once for all (1 Pet 3:18). In regard to the second the same can be concluded. For if Christ endured death in order that the likeness of death disappear from him, his death ought to have been like that of others, who wear the flesh of sin and die but once. Hence, it is said: just as it is appointed for men to die once, so Christ also was offered once to bear the sins of many (Heb 9:27).
490. Second, he shows the same thing by considering the condition of life he obtained by rising. Hence he says: but in that he lives, he lives unto God , i.e., conformed to God. For it is said: he was crucified in weakness, but lives by the power of God (2 Cor 13:4).
Now the effect is conformed to the cause. Hence, the life which the rising Christ acquired is deiform. Therefore, just as God’s life is everlasting and without decay: who alone has immortality (1 Tim 6:16), so Christ’s life is immortal.
491. Then when he says, so do you also , he reaches the intended conclusion that we are conformed to the life of the risen Christ both with respect to its death to sin, i.e., to the mortal life which has the likeness of sin, never to return to it, and with respect to living conformed to God.
In regard to the first he says: so do you also reckon that you are dead to sin , i.e., as never to return to sin: let not the dead live (Isa 26:14).
In regard to the second he says: but alive unto God , i.e., to the honor and in the likeness of God, that we never die through sin: the life I now live in the flesh I live by faith in the Son of God (Gal 2:20).
So he adds, in Christ Jesus our Lord , i.e., through Jesus Christ, through whom we die to sin and live to God; or in Christ Jesus , i.e., as incorporated into Christ Jesus, that by his death we may die to sin and by his resurrection live to God: he made us alive together with Christ, by whose grace you have been saved through Christ (Eph 2:5).
Lecture 3
Servants not of sin but of justice
6:12 Let not sin therefore reign in your mortal body, so as to obey the lusts thereof. [n. 492]
6:13 Neither yield your members as instruments of iniquity unto sin: but yield yourselves to God, as those that are alive from the dead; and your members as instruments of justice unto God.
6:14 For sin shall not have dominion over you: for you are not under the law, but under grace. [n. 496]
6:15 What then? Shall we sin, because we are not under the law, but under grace? God forbid! [n. 499]
6:16 Know you not that to whom you yield yourselves servants to obey, his servants you are whom you obey, whether it be of sin unto death or of obedience unto justice.
6:17 But thanks be to God, that you were the servants of sin but have obeyed from the heart unto that form of doctrine into which you have been delivered.
6:18 Being then freed from sin, we have been made servants of justice.
492. After showing that we ought not remain in sin and that we have the faculty for this, the Apostle concludes with a moral exhortation.
And concerning this he does three things:
first, he proposes an admonition;
second, he assigns a reason, at for sin shall not ;
third, he raises and solves a question, at what then? Shall we sin .
In regard to the first he does two things:
first, he proposes the admonition;
second, he clarifies it, at so as to obey .
493. First, therefore, he says: we have said that our old self was crucified once, so that the body of sin may be destroyed. This means that the power of sin has been so weakened that it cannot rule us. Let not sin therefore reign in your mortal body any longer.
He does not say: let not sin be in your mortal body, because as long as our body is mortal, i.e., bound to the necessity of death, it is not possible for sin not to be in our body, i.e., the inclination to sin. But since we have been freed from the kingdom of sin by God, we must struggle in order that sin not recover its dominion now lost in our body. And this is what he says: let not sin reign in your mortal body . This is something about which one must be on his guard, as long as we wear the mortal body: the corruptible body is a load upon the soul (Wis 9:15).
494. Then when he says, so as to obey , he clarifies this admonition.
In regard to this it should be noted that sin reigns in man in two ways: in one way, through internal consent of the mind. To remove this he says, so as to obey the lusts thereof . For it is by obeying the passions of sin with our minds that sin reigns in us: go not after your lusts (Sir 18:30).
In a second way sin reigns in us through the performance of the act. To exclude this, he adds, neither yield your members unto sin , i.e., to the inclination to sin, as instruments of iniquity , i.e., as instruments for committing sin. For when man commits sin through his members, he yields to sin. In this way he seems to fight to restore sin’s dominion, which grows in us through the habit of sinning: they went down to hell with their weapons (Exod 32:27).
495. Then when he says, but yield yourselves to God , he urges them to the opposite, namely, to yield themselves to God.
And first with regard to the internal faculties when he says, but yield yourselves to God by submitting your mind to God: and now, Israel, what does the Lord your God require of you but that you fear the Lord your God and walk in his ways (Deut 10:12). And you ought to do this as those that are alive from the dead , i.e., as led from the death of sin to the life of grace. Hence it is fitting, since he died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised (2 Cor 3:15).
Second, with respect to outward actions; hence he says, yield your members . . . unto God , i.e., to his service, as instruments of justice with which to fight against God’s enemies: put on the whole armor of God, that you may be able to stand against the wiles of the devil (Eph 6:11).
496. Then when he says, for sin shall not , he assigns the reason for this admonition.
For someone might excuse himself, alleging that sin’s dominion is an obstacle to obeying the admonition. But the Apostle excludes this, saying, for sin shall not have dominion over you , i.e., if you begin to resist sin and yield yourself to God: draw near to God and he will draw near to you. Resist the devil and he will flee from you (Jas 4:8). As if to say: you can observe my admonition, because you do not find sin dominating and holding you. For we have been freed by Christ, as John says: if the Son makes you free, you will be free indeed (John 8:36).
497. Then he clarifies what he had said, saying, for you are not under the law, but under grace .
Here it should be noted that he is not speaking of the law merely with respect to its ceremonial precepts, but even with respect to moral matters. For one is said to be under the law in two ways.
In one way, as voluntarily subject to the observance of the law. Even Christ was under the law in this way according to Galatians: born under the law (Gal 4:4), namely, because he observed the law, not only the moral but also the ceremonial precepts. But the faithful of Christ are under the law in this way, with respect to the moral precepts but not the ceremonial.
In another way, one is said to be under the law as though compelled by the law. In this way, one is under the law when he does not obey it voluntarily from love but is compelled by fear. But such a one lacks grace which, if it were present, would incline the will to observe the law and fulfill its moral precepts from a motive of love. Therefore, as long as one is under the law in such a way that he does not fulfill it voluntarily, sin has dominion over him. As a result, such a man’s will is inclined to choose what is contrary to the law. But through grace such dominion is removed; consequently, a man observes the law not as existing under the law but as free: we are not children of the slave but of the free woman, by the freedom with which Christ has set us free (Gal 4:31).
498. This grace, making men freely obey the law, was not conferred by the sacraments of the old law, but Christ’s sacraments conferred it. Consequently, those who submitted themselves to the ceremonies of the law were not, so far as the power of those sacraments was concerned, under grace but under the law, unless they happened to obtain grace through faith. But one who submits to Christ’s sacraments obtains grace from his power, so as not to be under the law but under grace, unless they enslaved themselves to sin through their own fault.
499. Then when he says, what then , he raises a question against what he has said.
And concerning this he does three things:
first, he raises the question;
second, he answers it, at God forbid! Know you not ;
third, he shows how unfitting it would be to misinterpret his statement, at but thanks be to God .
500. In regard to the first it should be noted that his statement could be falsely interpreted, namely, that Christ’s faithful are not under the law with respect to being obliged to obey its moral precepts. For it would follow that Christ’s faithful could lawfully commit sin and act against the moral precepts.
Therefore, in this context he raises the question: what then? Shall we sin , i.e., shall we act against the moral precepts, because , as has been said, we are not under the law, but under grace? This interpretation the Apostle rejects in Galatians: for you were called to freedom, brethren, only do not use your freedom as an opportunity for the flesh (Gal 5:13).
501. In the same fashion he answers here, God forbid that we should sin, because we have been set free from the law; because if we were to sin, we would once more be reduced to the slavery of sin.
Hence, he continues, know you not that to whom you yield yourselves of your own will as servants to obey voluntarily, his servants you are whom you obey . For obedience is a debt which slaves owe to their masters: slaves, be obedient to your earthly masters (Eph 6:5). Hence, when someone obeys another, he admits that he is his slave by obeying. But different masters are obeyed for different remunerations. For the one who obeys sin is led to death through the slavery of sin. And this is what he says: whether it be of sin , i.e., you are its slaves by obeying it, unto death , i.e., to the eternal damnation of the one who falls. Concerning this death it is said: he who conquers shall not be hurt by the second death (Rev 2:11). But the one who obeys God is made a slave of this obedience, because through the habit of obeying the mind is inclined more and more to obeying and as a result achieves holiness. Therefore, he says: or of obedience , namely, of the divine precepts, unto justice : the doers of the law shall be justified (Rom 2:13).
Sin and obedience are fittingly presented as opposites, because, as Ambrose says, sin is a transgression of the divine law and a disobedience against the heavenly commands.
502. Then when he says, but thanks be to God , he shows the folly of obeying sin and thereby returning to the slavery of sin: first, by considering the benefit we have received. For if someone, by another’s graciousness is freed from slavery, it is unfitting to subject oneself freely to slavery. Hence, since we have been freed from sin by the grace of God, it is unfitting willfully to return again to the slavery of sin.
Second, by considering the state into which we were led after freedom from sin, namely, that we are slaves to justice. But, it is not lawful for a slave to subject himself to the dominion of an opposite master; hence, it is not lawful, if we have been made slaves of justice, to return to the slavery of sin.
503. The Apostle touches on both of these considerations, when he says: I thank God, and you too should thank God, that you were the servants of sin , because he who commits sin, is a servant of sin (John 8:34), but have obeyed , namely, by believing: for obedience to the faith, in all nations (Rom 1:5); and this not as though compelled, but from the heart : for with the heart, we believe unto justice (Rom 10:10), unto that form of doctrine , i.e., to the doctrine of the Catholic faith: follow the pattern of the sound words you have heard from me (2 Tim 1:13), into which you have been delivered : i.e., gave yourselves entirely: but first they gave themselves to the Lord and to us by the will of God (2 Cor 8:5). And by this being then freed from sin , so that it is not fitting to desert justice: you were bought with a price (1 Cor 7:23) and are not your own.
Lecture 4
The grace of God is life eternal
6:19 I speak a human thing, because of the infirmity of your flesh. For as you have yielded your members to serve uncleanness and iniquity, unto iniquity: so now yield your members to serve justice, unto sanctification. [n. 504]
6:20 For when you were the servants of sin, you were free men to justice. [n. 507]
6:21 What fruit therefore had you then in those things of which you are now ashamed? For the end of them is death.
6:22 But now being made free from sin and become servants to God, you have your fruit unto sanctification, and the end, life everlasting. [n. 512]
6:23 For the wages of sin is death. But the grace of God, life everlasting in Christ Jesus our Lord. [n. 516]
504. After showing with a reason based on God’s grace that we should not continue in sin but should serve God, the Apostle shows the same thing with a reason based on a condition of the former life.
In regard to this he does three things:
first, he describes the terms in which he will present his teaching;
second, he presents the teaching, at for as you have yielded ;
third, he gives the reason for the teaching, at for when you were the servants .
505. First, therefore, he says: I have advised that you yield yourselves to God. I speak to you a human thing , i.e., as suited to human feebleness. For man is sometimes so presented in Scripture as to signify a weakness of the human condition: I am a weak man, and of a short time, and falling short of the understanding of judgment and laws (Wis 9:5); since there are jealousy and strife among you, are you not carnal and walking as mere men? (1 Cor 3:3).
He assigns the cause, when he adds, because of the infirmity ; for it is to the mature that the more perfect precepts are given: wisdom, however, we speak among those who are mature (1 Cor 2:6); solid food is for the mature (Heb 5:14). Lighter precepts are given to weaker men: as to little ones in Christ, I fed you with milk, not with solid food (1 Cor 3:1); you have become such as have need of milk and not of solid food (Heb 5:12).
But this weakness comes not from the spirit but from the flesh, because the corruptible body is a load on the soul (Wis 9:15); hence, he adds: of your flesh : the spirit is willing, but the flesh is weak (Matt 26:41).
506. Then when he says, for as you have yielded , he presents the teaching he called human, in which he teaches that the body must be yielded to the slavery of justice in the same measure as we yielded it to the slavery of sin. And this is what he says: for as you have yielded your members to serve , namely, by doing evil works, uncleanness and iniquity born in the heart. Here uncleanness refers to sins of the flesh: but immorality and every uncleanness, let it not even be named among you (Eph 5:3), and iniquity to spiritual sins, particularly those that harm one’s neighbor: he plots iniquity while on his bed (Ps 36:4). Which sins having been born in the heart, the members serve unto iniquity , namely to the work of committing iniquity. And here the Psalmist uses iniquity to mean uncleanness and iniquity, for all sin is iniquity (1 John 3:4). And this in so far as it is discordant with the justice of the divine law.
So now , set free from sin, yield your members , namely, by performing good works, to serve justice proposed to us in the divine law: and this unto sanctification , i.e., for the performance and increase of holiness: let the holy still be holy (Rev 22:11).
He calls this human, because right reason demands that man serve justice more than he previously served sin: for as it was your mind to go astray from God; so when you return again, you shall seek him ten times as much (Bar 4:28).
507. Then he assigns the reason for this teaching, saying, for when you were the servants .
In regard to this he does two things:
first, he presents a reason for the teaching;
second, he proves something he had presupposed, at for the wages of sin is death .
The reason behind the above teaching is that the state of grace is preferable to the state of sin. For if more benefits accrue to us from the state of justice than from sin, we should be more eager to serve justice than we were to serve sin.
First, therefore, he describes the state of sin;
second, the state of justice, at but now being made free .
In regard to the first he does three things:
first, he describes the condition of the sinner;
second, the effect of sin, at what fruit therefore ;
third, its end, at for the end of them is death .
508. In regard to the first it should be considered that man is by nature free because of his reason and will, which cannot be forced but can be inclined by certain things. Therefore, in regard to the freedom of the will man is always free of compulsion, although he is not free of inclinations.
For the free judgment is sometimes inclined to the good through the habit of grace or justice; and then it is in slavery to justice but free from sin. But sometimes the free judgment is inclined to evil through the habit of sin; and then it is in slavery to sin and free from justice. Now, slavery to sin consists in being drawn to consent to sin against the judgment of reason: everyone who commits sin is the slave of sin (John 8:34).
And in regard to this he says, for when you were the servants of sin . Freedom from justice, on the other hand, implies that a man rushes headlong into sin without the restraint of justice; in regard to this he says, you were free men to justice . This happens especially in those who sin of set purpose. For those who sin out of weakness or passion are restrained by some bridle of justice, that they do not seem to be freed from justice altogether: long ago you broke your yoke and burst your bonds; and you said, ‘I will not serve’ (Jer 2:20); a vain man is lifted up into pride, and thinks himself born free like a wild ass’ colt (Job 11:12).
509. Yet it should be noted that this state involves true slavery and only apparent freedom.
For since man should act according to reason, he is truly a slave when he is led away from what is reasonable by something alien. Furthermore, if he is not restrained by the yoke of reason from following concupiscence, he is free only in the opinion of those who suppose that the highest good is to follow one’s concupiscence.
510. Then when he says, what fruit therefore , he shows the effect of sin.
One effect he excludes, namely, a fruitful return, when he says, what fruit therefore had you , namely, when you were committing those sins. For the works of sin are unfruitful, because they do not help man to obtain happiness: their works are unprofitable works (Isa 59:6); woe to you that devise that which is unprofitable and work evil in your beds (Mic 2:1).
The effect he mentions is confusion, saying, in those things , namely, the sins, of which you are now , in the state of repentance, ashamed because of their baseness. After you instructed me, I struck my thigh; I was confounded and ashamed (Jer 31:19). You shall be ashamed of the gardens (Isa 1:29), namely, of the pleasure you had chosen.
511. Then he mentions the end of sin, saying, for the end of them , namely of sins, is death .
This of course is not the objective in the mind of the sinner, because be does not intend to incur death by sin; nevertheless, it is the end of those sins, because of their very nature they bring temporal death. For when the soul separates God from itself, it deserves to have its body separated from it. Sins also bring eternal death, because when one wills to be separated from God for a time, he deserves to be separated from him forever; and this is eternal death: they who do such things are worthy of death (Rom 1:32).
512. Then when he says, but now , he describes the state of justice:
first, he describes a condition of this state;
second, the effect, at you have your fruit ;
third, the end, at and the end life .
513. In regard to the first it should be noted that just as when one is by sin inclined to evil, he is free from justice, so when one is by the habit of justice and grace inclined to good, he is free from sin, so that he is not overcome by it to the point of consenting to it. Hence he says: but now in the state of justice, being made free from sin : if the Son makes you free, you will be free indeed (John 8:36).
On the other hand, just as in the state of sin one is a slave of sin which he obeys, so in the state of justice one is a slave of God and obeys him willingly: serve the Lord with gladness (Ps 100:2). And this is what he adds: and become servants to God : O Lord, I am your servant (Ps 116).
But this is true freedom and the best form of slavery, because by justice man is inclined to what befits him and is turned from what befits concupiscence which is distinctively bestial.
514. Then when he says, you have your fruit , he mentions the effect of justice, saying, you have your fruit unto sanctification , i.e., the fruit of sanctity by good works is your return, inasmuch as these please you in a spiritual and holy way: my flowers are the fruit of honor and riches (Sir 24:23); but the fruit of the Spirit is joy, peace (Gal 5:22).
515. After that he mentions the end, saying, and you have the end, life everlasting , which is the goal of just men who do all their works for the sake of obtaining eternal life: seek first the kingdom of God and all these things will be added unto you (Matt 6:33). It is also the end of the works themselves which merit eternal life, since they are done out of obedience to God and in imitation of God: my sheep hear my voice, and they follow me; and I give them eternal life (John 10:27).
516. Then when he says, for the wages of sin , he clarifies what he had said about the ends of evil and of good.
First, in regard to evil he says: we have stated that the end of sins is death: for the wages of sin is death . Wages or stipends were the salaries paid soldiers. These were paid in money. Therefore, because by sinning one makes war by using his members as arms for sin, death is said to be the wages of sin, i.e., the return paid to those who serve it.
Death, therefore, is the return which pays those who are its slaves. It is not the end they seek but the end paid to them: on the wicked he will rain coals of fire and brimstone; a scorching wind will be the portion of their cup (Ps 11:6).
517. In regard to the good he says, but the grace of God, life everlasting .
For since he had said that just men have eternal life, which it is certain cannot be had except through grace, then the very fact that we do what is good and that our works are worthy of eternal life is the result of God’s grace: he bestows grace and glory (Ps 84:11).
Thus, therefore, if our works are considered in themselves and as coming from our free will they do not merit eternal life condignly, but only as coming from the grace of the Holy Spirit. Hence it is said: the water that I shall give him will become in him a spring of water welling up to eternal life (John 4:14).
And this in Christ Jesus our Lord , i.e., through Christ or inasmuch as we exist in him through faith and love: every one who sees the Son and believes in him has eternal life (John 6:40).