also as to other benefits which we receive from the resurrection of Christ, should be highly
commended to us.^186
Romans 6:5-6
- Nam si insititii facti sumus similitudini
mortis ejus, nimirum et resurrectionis participes
erimus: - For if we have been planted together in the
likeness of his death, we shall be also in the
likeness of his resurrection: - Illud scientes, quod vetus noster homo
simul cum ipso crucifixus est. ut aboleretur
corpus peccati, ut non ultra serviamus peccato. - Knowing this, that our old man is crucified
with him, that the body of sin might be destroyed,
that henceforth we should not serve sin.
5.For if we have been ingrafted, etc. He strengthens in plainer words the argument he has
already stated; for the similitude which he mentions leaves now nothing doubtful, inasmuch as
grafting designates not only a conformity of example, but a secret union, by which we are joined
to him; so that he, reviving us by his Spirit, transfers his own virtue to us. Hence as the graft has
the same life or death in common with the tree into which it is ingrafted, so it is reasonable that we
should be partakers of the life no less than of the death of Christ; for if we are ingrafted according
to the likeness of Christ’s death, which was not without a resurrection, then our death shall not be
without a resurrection. But the words admit of a twofold explanation, — either that we are ingrafted
in Christ into the likeness of his death, or, that we are simply ingrafted in its likeness. The first
reading would require the Greek dative ὁμοιώματι, to be understood as pointing out the manner;
nor do I deny but that it has a fuller meaning: but as the other harmonizes more with simplicity of
expression, I have preferred it; though it signifies but little, as both come to the same meaning.
Chrysostom thought that Paul used the expression, “likeness of death,” for death, as he says in
another place, “being made in the likeness of men.” But it seems to me that there is something more
significant in the expression; for it not only serves to intimate a resurrection, but it seems also to
indicate this — that we die not like Christ a natural death, but that there is a similarity between our
and his death; for as he by death died in the flesh, which he had assumed from us, so we also die
in ourselves, that we may live in him. It is not then the same, but a similar death; for we are to
notice the connection between the death of our present life and spiritual renovation.
Ingrafted, etc. There is great force in this word, and it clearly shows, that the Apostle does not
exhort, but rather teach us what benefit we derive from Christ; for he requires nothing from us,
which is to be done by our attention and diligence, but speaks of the grafting made by the hand of
God. But there is no reason why you should seek to apply the metaphor or comparison in every
particular; for between the grafting of trees, and this which is spiritual, a disparity will soon meet
us: in the former the graft draws its aliment from the root, but retains its own nature in the fruit;
(^186) Beza takes , by, before “glory,” in the sense of , to, “to the glory of the Father;” but this is unusual. It seems to be a
metonymy, the effect for the cause: it was done by power which manifested and redounded to the glory of God. The word “glory,
, is used for power in John 11:40. The Hebrew word, strength, power, is sometimes rendered by the Septuagint; see
Psalm 68:34; Isaiah 12:2; 45:24. God’s power is often expressly mentioned in connection with the resurrection; See 1 Corinthians
6:14, 2 Corinthians 13:4; Colossians 1:11. — Ed.