Content of the sixth chapter: The Apostle shows that we must not continue in sin, but live in holiness.
Believers in Christ are Dead to Sin What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein? Know ye not, that so many of us as were baptized into Jesus
Christ, were baptized into his death? Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: 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. 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: knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus
Christ our Lord (6:1-11).
Shall we continue in sin, that grace may abound? (6:1) Since some misunderstood the words of the Apostle: "Where sin abounded, grace did much more abound" (5:20), they were offended at what he said, as we learned already in 3:8: "Let us do evil, that good may come." The Apostle did not say this to excuse sin, but to glorify divine grace. St. Augustine therefore rightly says in the seventh chapter of his book Of the Spirit and the Letter: "The Apostle Paul received pardon instead of condemnation, grace instead of punishment. Hence it is meet and right that, above all, he
100 Commentary on Romans should raise his voice to champion and contend for grace. Nor did he concern himself about the deep and exceedingly difficult problem regarding the misinterpretations of those who were incapable of appreciating his doctrine and perverted his most rational words in a wrong sense." However, in this chapter the Apostle treats the mystery of the death and resurrection of Jesus Christ.
How shall we, that are dead to sin, live any longer therein?
(6:2) St. Augustine says: "It is the work of {divine) grace that we are dead to sin"; and commenting on this passage he writes: "From this passage on the Apostle describes only such persons as have been placed under grace, where, according to their new man, they already serve the Law of God, though in their flesh they might serve the Law of sin ever so much/' Then, explaining this twofold servitude of the Law and sin, he continues: "He, (the believer according to the new man), does not obey the allurements of sin; no matter how greatly his passions may incite and provoke him, he does not yield to them." Hence when we do not yield to our perverse lusts, we are under grace, and sin no longer reigns in our body. He, however, whom sin holds in its power, is still under the Law, and not under grace, no matter how greatly he may resist sin.
From this we clearly see what the words of the Apostle mean.
All such statements as: 1. "We are dead to sin," 2. "We live unto God," etc., signify that we do not yield to our sinful passions and sin, even though sin continues in us. Nevertheless, sin remains in us until the end of our life, as we read in Galatians 5:17: "The flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other." Therefore all apostles and saints confess that sin and the sinful passions remain in us till the body is turned into ashes, and a new (glorified) body is raised up which is free from passion and sin. So we read in II Peter 3:13: "We, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness." But to hate the body of sin and to resist it, is not an easy, but a most difficult task.
Know ye not, that so many of lis as were baptized into Jesus Christ were baptized unto his death? (6:3) There is a twofold death, namely, the natural, or temporal, and the everlasting death.
Commentary on Romans 101 Temporal death is the separation of body and soul, and is merely an image of everlasting death. This everlasting death also is twofold. The one is good and glorious; it is death unto sin, or the death of death, by which the soul is saved and separated from sin, as also the body is freed from corruption. By this death we are bound by grace and glory to the living God. This is the death which Scripture has in mind first of all; for God has decreed to destroy through Christ what Satan brought into the world through Adam, namely, sin and death. Thus God brings about the death of death, as we read in Hosea 13:14: "I will redeem them from death: death, I will be thy plagues." The other death is also everlasting, but absolutely destructive, for it is the death of the damned. Here man perishes while sin lives and remains forever and ever throughout eternity. That is the worst death of the sinner.
We are not found in a state of perfection as soon as we have been baptized into Jesus Christ and His death. Having been baptized into His death, we merely strive to obtain (the blessings of) this death and to reach our goal of glory. Just so, when we are baptized into everlasting life and the kingdom of heaven, we do not at once fully possess its full wealth (of blessings). We have merely taken the first steps to seek after eternal life. Baptism has been instituted that it should lead us to the blessings (of this death) and through such death to eternal life. Therefore it is necessary that we should be baptized into Jesus Christ and His death.
We are buried with him by baptism into death (6:4). As the dead and buried Christ appeared in the eyes of the Jews, so also the spiritual person, (that is, one who is buried with Christ by baptism into death) must appear in his own eyes and the eyes of others. As Christ after His death no longer took notice of what took place outside (the grave), so also the spiritual person, though with his senses he is present in all (earthly) things, must be totally separated from and dead in his heart to all (temporal) things. This he does when with all his spiritual strength he despises what belongs to this earthly life; indeed, when he loathes everything which in this life is of prominence, gladly continues (in faith), and glories in this that he is a dead body, or, as the Apostle says in 1 Corinthians 4:13: "The ofTscouring of all things."
102 Commentary on Romans If we have been planted together in the likeness of his death, we shall he also in the likeness of his resurrection (6:5). HeTe the Apostle states the same truth taught in John 12:24: "Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit." He speaks of the likeness of His death and resurrection to show that here he is not thinking of the bodily death and resurrection, but of the spiritual death and resurrection {which takes place in and through baptism).
Our old man is crucified with him (6:6). (We speak of) the "old man" inasmuch as it, (our nature,) is begotten of Adam.
Properly, the expression does not refer to our nature, but to its corruption. The nature (in itself) is good, but the corruption of it is evil. A person is said to be an "old man" not merely inasmuch as he does the works of the flesh, but also, and that with far greater right, inasmuch as (outwardly) he acts righteously, seeks after wisdom, exercises himself in all manner of spiritual gifts, and even loves and honors God. The reason for this is that he, (the old man, or corrupt natural man), in all these things enjoys the gifts of God, and so merely uses God. From the sin of such misuse he can be raised only by the grace of God. (Luther here has in mind the eternal keeping of the Law, which is without Christ, and so without true love for God; of this the Apostle speaks in Roth. 2:14, 15.)
That the body of sin might be destroyed (6:6). That is done through the continuous progress of the new (spiritual) life. This destruction must therefore be understood in a spiritual sense. In a literal sense the body is being destroyed also in those whose old man is not crucified, whether they want this or not. The Apostle explains this (spiritual) destruction by adding: "Henceforth we should not serve sin." In Colossians 3:5 he explains it by the words:
"Mortify your members which are upon the earth; fornication, uncleanness, inordinate affection, etc." The carnal nature has the seed of the Devil and endeavors to bring forth sin and bear sinful fruit. The spiritual nature, (the new man), has the seed of God and seeks to bring forth righteousness and the fruits of righteousness.
Knowing that Christ being raised from the dead dieth no more (6:9). He does not say: "He will live," but: He "dieth no more."
Commentary on Romans 103 This negative formulation is more emphatic and meaningful. It stresses the eternity of Christ's life.
In that he died, he died unto sin once; hut in that he liveth, he liveth unto God (6: 10). Because Christ is eternal, so also is our spiritual life; for Christ is our life and through faith He shines into our hearts the rays of grace which abide forever. In verse 8 he expresses the thought thus: "If we be dead with Christ, we believe that we shall also live with him." Our spiritual life is a matter not of experience, but of faith. No one knows or experiences the fact that he lives spiritually or is justified, but he believes and hopes this.
We live unto God, that is, in our spiritual and new life to eternity.
Reckon ye also yourselves to he dead indeed unto sin, hut alive unto God through ]esus Christ our Lord (6:11). He (who is dead unto sin) has Christ for his own Lord, who dieth no more; therefore also he will die no more, but will live with Christ through all eternity. Only he lives unto God who is eternal and spiritual; for God is the eternal Spirit. Therefore only he is acceptable to Him who is spiritual and eternal.
As Servants of Christ Believers Should Live in Holiness Let not sin therefore reign in your mortal hody, that ye should obey it in the lusts thereof. Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto
God. For sin shall not have dominion over you: for ye are not under the law, but under grace. What then? shall we sin, because we are not under the law, but under grace? God forbid. Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin, ye became the servants of righteousness. 1 sjjeak after the manner of men because of the infirmity of your flesh; for as ye have yielded your members servants of uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness. For when ye were the servants of sin, ye were free from righteousness. What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death. But now being made free from sin, and become servants to Cod, ye have your fruit unto holiness, and the end everlasting life. For the wages of sin is death; but the gift of God is eternal life through Jesus
Christ our Lord (6:12-23).
104 Commentary on Romans Let not sin . . . reign in your mortal body (6:12). This (mortal body) the Apostle stresses in contradistinction to our mystical body, which is the Church of Christ. This is an immortal body, just as also the Head is immortal.
Sin shall not have dominion over you (6:14). This is understood not only of lusting after earthly goods and temporal possessions, but also of aversion to temporal affliction and adversity. He who has
Christ by faith does not desire the things of this world, no matter how greatly they may allure him. Nor does he sinfully desire even this earthly life. Nor is he afraid of any tribulation, not even death, no matter how much terror it may hold for him. He stands on a firm rock, and neither seeks after what is pleasant, nor flees from what is adverse. This does not mean that he is unaffected by the temptation to become timid in facing terror, to yield to his passions, and be misled by allurements which infatuate the heart.
He is susceptible to both pleasure and displeasure. But he ultimately refuses to yield to passions and allurements, even though he may resist and gain the victory with the utmost exertion and anguish, as we read in I Peter 4:18: "The righteous scarcely
(is) saved." With the Lord's permission he may be tried and tempted to the extreme of his endurance as gold is tried in fire.
He who fears death more than Christ and loves life more than Christ, does not yet possess Christ by faith. Sin still has dominion over him and he is under the Law, as Christ explains this in John
12:25: "He that loveth his life shall lose it"; in Matthew 10:37:
"He that loveth father and mother more than me is not worthy of me"; and in Matthew 10:38: "He that taketh not his cross, and followeth me, is not worthy of me." It is not easy to overcome sin, and if the Lord were not with us, "God is faithful, who will not suffer you to be tempted above that ye are able" (I Cor. 10:13), the flood would swallow us up. While He permits the wicked to be tempted and to fall, He is faithful to all who stand in the faith and call upon Him.
If sin tempts us and fails to rule over us, it is forced to serve the saints (believers), since "all things work together for good to them that love God" (Rom. 8:28). Thus (the temptation to) impurity by its attack renders the (believer's) soul all the more chaste. Pride makes it all the more humble. Indolence makes it all the more inCommentary on Romans 105 dustrious. Avarice makes it all the more generous. Anger makes it all the more gentle. Gluttony makes it all the more obedient.
In this way temptation turns out to be a great blessing. Sin indeed rules in our mortal body if we yield to it; but we must resist it and make it our servant (for good as was just shown).
Ye are not under the law, hut under grace (6:14). Believers are not under the Law, but under grace, because they have fulfilled it through faith in Christ, whose fulfillment of the Law and righteousness is ours. This is freely given us by God's grace, because
He has mercy upon us. In John 8:34 Christ says: "Whosoever committeth sin is the servant of sin." Therefore sin is his master.
Those, however, who are under the Law, are of necessity also under sin, for no one can fulfill the Law who is outside (divine) grace, at least not in his heart. The Apostle here meets the objection: How can anyone resist the onslaught of sin and passion? To this he replies: Sin shall not have dominion over you nor triumph over you, no matter how fiercely it may tempt and assail you, provided you do not yield to it. But he who is without faith in Christ is always dominated by sin, even when he does good (before men).
From this tyrannical dominion of the Law and sin no one can be freed except by Christ, as the Apostle writes in I Corinthians
15:57: "But thanks be to God, which giveth us the victory through our Lord Jesus Christ/' So also St. John says in I John
5:4: "This is the victory that overcometh the world, even our faith/'
Ye have obeyed from the heart that form of doctrine which was delivered you (6:17). The Apostle means to say: From the form
(teaching) of error (justification by works) you were led to the form (teaching) of the Gospel (justification by faith). The wisdom of the flesh (conceited reason asserting work-righteousness) — is enmity against the Word of God (the Gospel). But the Word of God is unchangeable and invincible. Therefore it is necessary that the wisdom of the flesh — (perverted reason) — be changed, give up its form, and that man accept the form of the Word. This takes place when through faith it (reason) is taken captive and overcome, and the believer confesses that the Word is true and reason false. This is the special mark by which the believer, or saint is known.
106 Commentary on Romans I speak after the manner of men because of the infirmity of your flesh (6:19). (The Apostle means to say)\ In the preceding verses
I said with great severity that sin must not have dominion over you.
But since you are still weak in your struggle against the flesh, see to it that you do not live in sin without any anxiety or in security.
If you have no heroic measure of virtue, then at least strive after that standard that is demanded of all believers. In this passage the Apostle sums up what he treats at greater length in I Corinthians
7: Iff. That is to say: Live virtuously, in order that sin might not rule in you to the destruction of your faith and righteousness.
Ye have yielded your members servants to uncleanness and iniquity (6:19). We must not surrender our members to sinful passions so that they, by obeying sin, become instruments of unrighteousness. In this way believers become unbelievers, for they do the works of unrighteousness. We must obey God, in order that our members may become instruments of righteousness in a life of enduring faith.
Yield your members servants to righteousness unto holiness (6:19). The Apostle when here speaking of holiness has in mind the chastity of the body, in particular, that purity which comes from the Spirit of faith, who sanctifies us both inwardly and outwardly.
Otherwise it would be a pagan chastity and not holy chastity, or (true) holiness, since the soul remains defiled. First the soul must become pure through faith, so that the sanctified mind purifies also the body for God's sake. Of this our Lord speaks in Matthew
23:26: "Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also/'
What fruit had ye then in those things whereof ye are now ashamed? (6:21). As long as passion burns like glowing fire, it appears as though it were something good and were bearing good fruit, namely, satisfaction and delight. But when sin is finished, it appears to him who becomes conscious of what he did and repents, as most detestable and as something (disgraceful) which makes him blush with shame.