engraves on our hearts: and this corresponds with the prescribed rule of the law, according to which
all our actions ought to be framed, so that they deviate not either to the right or to the left hand.
- And having been made free from sin,etc. The meaning is, “It is unreasonable that any one,
after having been made free, should continue in a state of bondage; for he ought to maintain the
freedom which he has received: it is not then befitting, that you should be brought again under the
dominion of sin, from which you have been set at liberty by Christ.” It is an argument derived from
the efficient cause; another also follows, taken from the final cause, Ye have been liberated from
the bondage of sin, that ye might pass into the kingdom of righteousness; it is hence right that you
should wholly turn away from sin, and turn your minds wholly to righteousness, into the service
of which you have been transferred.”
It must be observed, that no one can be a servant to righteousness except he is first liberated
by the power and kindness of God from the tyranny of sin. So Christ himself testifies,
“If the Son shall free you, you shall be free indeed.”
(John 8:36.)
What are then our preparations by the power of free will, since the commencement of what is
good proceeds from this manumission, which the grace of God alone effects?
Romans 6:19
- Humanum dico propter infirmitatem
carnis vestræ, quemadmodum exhibuistis membra - I speak after the manner of men because
of the infirmity of your flesh: for as ye have
yielded your members servants to uncleannessvestra serva immunditiæ et iniquitati in
iniquitatem, sic et nunc exhibite membra vestra
serva justitiæ in sanctificationem.
and to iniquity unto iniquity; even so now yield
your members servants to righteousness unto
holiness.- I speak what is human, etc. He says that he speaks after the manner of men, not as to the
substance but as to the manner. So Christ says, in John 3:12, that he announced earthly things,
while yet he spoke of heavenly mysteries, though not so magnificently as the dignity of the things
required, because he accommodated himself to the capacities of a people ignorant and simple. And
thus the Apostle says, by way of preface, that he might more fully show how gross and wicked is
the calumny, when it is imagined, that the freedom obtained by Christ gives liberty to sin. He
reminds the faithful at the same time, that nothing is more unreasonable, nay, base and disgraceful,
than that the spiritual grace of Christ should have less influence over them than earthly freedom;
place, it is rendered example, and in the plural, examp1es, as afforded by the conduct of others, or by events; see 1 Corinthians
10:6, 11; Philippians 3:17; 1 Thessalonians 1:7; 2 Thessalonians 3:9; 1 Timothy 4:12; 1 Peter 5:3. The idea of mould, which
some give to it, is without an example in the New Testament.
Our version is that of Castellio, in the meaning of which most critics agree. Grotius gives this paraphrase, “Obedistis ad
eum modum quem doctrina evangelii præscribit — Ye became obedient to that rule which the doctrine of the gospel prescribes.”
Wolfius quotes from Iamblichus, in his life of Pythagoras, passages in which is used for form, model, or manner, —”
— the form of instruction;” and “ — the form or manner of teaching.”
The grammatical difficulty is best removed by Stuart, who considers to be for , the case being changed by the preceding
pronoun, no uncommon thing in Greek: the literal rendering would then be, —”Ye have obeyed the form of doctrine, respecting
which (or, in which, see Mark 5:34) ye have been instructed.” — Ed.