Christ, we ought also to live with him.” But the word believing denotes that he treats here of doctrine
which is based on the promises; as though he had said, that the faithful ought to feel assured that
they are through the kindness of Christ dead as to the flesh, and that the same Christ will preserve
them in newness of life to the end. But the future time of the verb live, refers not to the last
resurrection, but simply denotes the continued course of a new life, as long as we peregrinate on
the earth.
11.So count ye also yourselves, etc. Now is added a definition of that analogy to which I have
referred. For having stated that Christ once died to sin and lives for ever to God, he now, applying
both to us, reminds us how we now die while living, that is, when we renounce sin. But he omits
not the other part, that is, how we are to live after having by faith received the grace of Christ: for
though the mortifying of the flesh is only begun in us, yet the life of sin is destroyed, so that
afterwards spiritual newness, which is divine, continues perpetually. For except Christ were to slay
sin in us at once to the end, his grace would by no means be sure and durable.
The meaning, then, of the words may be thus expressed, “Take this view of your case, — that
as Christ once died for the purpose of destroying sin, so you have once died, that in future you may
cease from sin; yea, you must daily proceed with that work of mortifying, which is begun in you,
till sin be wholly destroyed: as Christ is raised to an incorruptible life, so you are regenerated by
the grace of God, that you may lead a life of holiness and righteousness, inasmuch as the power of
the Holy Spirit, by which ye have been renewed, is eternal, and shall ever continue the same.” But
I prefer to retain the words of Paul, in Christ Jesus, rather than to translate with Erasmus, through
Christ Jesus; for thus the grafting, which makes us one with Christ, is better expressed.
Romans 6:12-13
- Ne ergo regnet peccatum in mortali vestro
corpore, ut illi obediatis in cupiditatibus suis:
12. Let not sin therefore reign in your mortal
body, that ye should obey it in the lusts thereof.- Neque exhibeatis membra vestra arma
injustitiæ peccato, sed exhibeatis vosmetipsos - Neither yield ye your members as
instruments of unrighteousness unto sin: but yield
Deo, tanquam ex mortuis viventes, et membra
vestra arma justitiæ Deo.
yourselves unto God, as those that are alive from
the dead, and your members as instruments of
righteousness unto God.
12.Let not sin then, etc. He now begins with exhortation, which naturally arises from the
doctrine which he had delivered respecting our fellowship with Christ. Though sin dwells in us, it
is inconsistent that it should be so vigorous as to exercise its reigning power; for the power of
sanctification ought to be superior to it, so that our life may testify that we are really the members
of Christ. I have already reminded you that the word body is not to be taken for flesh, and skin, and
bones, but, so to speak, for the whole of what man is.^191 This may undoubtedly be inferred from
(^191) That is, as a corrupt being: literally it is “for the whole mass of man.” The “body” here may be the same with that of “the
old man” in Romans 6:6; and the word for “lusts,” μ , is often applied to designate the desires of the mind as well as the
lusts of the natural body. The word, , “mortal,” would in this case mean, doomed to die, having been crucified; it is a body
in the process of dying. Innate sin is here personified as a king, a ruler, and as having a body, he being “the old man;” and this
body is represented as belonging to Christians — “your,” as the old man is — “our old man.” — Ed.