Chapter 6
Chapter 6 1-2. Before he completes the comparison of the Law and the Gospel which he started, he inserts objections which people make and does away with certain absurd things. For a great mass of questions arise here. If we are not righteous by the Law and by our works but through mercy for the sake of Christ, then what is the need of doing good? If the Law does not justify nor bestow eternal life, what need is there of the Law? The reader will more easily understand these objections of Paul if he will consider the controversies of our time. For just as our adversaries now shout: "'If we are not just on account of our works, then what good does it do to do well?'' The Pharisees threw up the same absurdities to Paul. From this it is sufficiently evident that we are dealing with the very same matter about which Paul is arguing, and that we are giving the genuine and true meaning of Paul.
The godly should weigh also this here that it is not only the adversaries who raise these objections which I have stated, but there is in all men so great an infirmity of nature that when we hear the teaching about gratuitous imputation, we become less fruitful for doing good and carnal security is strengthened. But this knowledge of mercy ought to have excited our zeal for doing good. For doubting deters the minds. Therefore now, when we have learned in what way works are certainly pleasing and with what honor God adorns them—that he approves and calls them sacrifices, and promises rewards— this certainty ought to have kindled the minds even more for doing good.
Now to the question: If we are not just because of works, then what need is there for doing well? We answer as usual: The benefit of justification has been transferred to Christ in order that it may be certain, that is, a person is righteous, that is, accepted, for the sake of Christ. And in order that this may be certain, it does not depend on our worthiness, but it is imputed to the believer because of Christ, that is, to him that accepts it by faith. Thereafter the new obedience is necessary as an effect which necessarily follows the imputation, because with the imputation there comes about renewal, which is the beginning of new and eternal life. The beginning of the new and eternal life is truly new and spiritual obedience. Therefore new and spiritual obedience is necessary. This is the sum and substance of Paul's answer.
But he divides renewal into two parts, namely, mortification and vivification, and he argues from the efficient causes. Dead nature is not effica-
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cious; it is necessary that the old and corrupt nature in us should be mortified.
The old and corrupt nature ought not to be efficacious, nor ought it to be obeyed when it fights against the will of God.
The other syllogism is this: Living nature ought to be working. We receive the new nature and light when faith raises us up and comforts the conscience. This new life ought to have works that are in harmony with it, that is, obedience toward God, whom we begin to acknowledge already in this new life.
Paul recites these two syllogisms here in which we see the renewal of man described, and he here uses the terms mortification, vivification, and certain related terms. It must be diligently considered what these terms properly signify. The conversion of man or his potential is being described, as it is customarily called. Let us always look upon this as the chief topic of the Gospel and see what meanings may be given it; also that the Gospel preaches repentance and remission of sins. Thus each is set before us in the death of Christ: the wrath of God against sin, for it is necessary that the wrath be great and unspeakable, since no other sacrifice could make satisfaction to God.
Since he wanted his Son to die and be crucified, the wrath is very great and inexpressible. And this very death is the pledge which makes us certain about the forgiveness of sins.
Thus it is necessary in our conversion or repentance that there be true terrors and pain in which our hearts truly feel that God is angry at sin. Again, it is necessary that hearts receive true comfort by faith when they declare that on account of Christ they certainly have forgiveness of sins. Neither should one imagine that these things happen only once. In this life faith ought to fight assiduously against these terrors, and in this struggle faith and spiritual newness increase. Therefore both words are diligently set before us, the word which rebukes sins and the promise about Christ which proclaims forgiveness, etc. The Gospel rebukes unbelief, and the ministry of the Law shows the other sins: adultery, hatred, etc. Yes, God applies punishments and calamities which are also the voice of God rebuking sin. Mortification without faith causes dread, such as is in the wicked, in Saul and Judas, and brings on despair and eternal death. But terrors together with faith and knowledge of Christ become both an act of worship of God and a good work, as the Psalm calls them a sacrifice [cf. Ps. 51:17].
This explanation of the sayings and their application to repentance is necessary lest foolish people imagine that mortifications are monastic works and observances supplied by us, or leisurely speculations, as Monetarius and also the Platonists foolishly imitated these terms. But we must know that mortification is genuine terror and pain, and vivification is the faith which comforts us.
Commentary on Romans 3. As many of us as have been baptized into Christ Jesus In the first syllogism he wants to say that it is necessary that there be mortification or repentance in those who believe, or that faith is not in those who are secure and despise judgment, because he says: '"You have been baptized and buried together into the death of Christ,'' that is, on account of the death of Christ you have forgiveness. But that death shows also the wrath of God against sin, in order that sin may be put to death also in us, that is, that as we acknowledge the wrath of God, we may also comfort ourselves with the benefit of Christ. Likewise, remission of sins is made in such a way that sin may at the same time be destroyed. However, having been destroyed, it should no longer be active.
4-11. Therefore we have been buried together with him The comparison of our conversion with the death, burial, and resurrection of Christ is most meaningful. For that is how he makes his response: You have forgiveness on account of the death of Christ. Because of the death of Christ, sin is destroyed, and our vitiated nature begins to be mortified. The Holy Spirit is given at the same time in order that he might put to death our old nature and begin the new. We are buried with Christ, because after our nature has begun to be mortified, sin has been buried in a twofold way: first, by imputation, for although the remnants of sin remain, they are forgiven, and second, as far as the effect is concerned, because our sinful nature ceases to be active, or begins to be mortified. The rest of life, after mortification has been begun, is burial. The sin has indeed been wiped away by imputation, but we have not yet been glorified. Although we are righteous, we lie buried, awaiting glorification. As Paul says: *'Our life is hidden with Christ" [cf.
Col. 3:3], that is, although we have glory, righteousness, and life, this glory still remains hidden with Christ until we are raised from the dead.
Second, so far as the effect is concerned, we lie in a tomb, that is, under a cross, in afflictions of all kinds. The devil troubles and persecutes the godly in horrible ways. All these calamities, and finally also death itself, are (as it were) a sepulcher in which our old nature lies dead, so that it can no longer be active. This comparison with burial is a clear picture of dead sin, so far as imputation and effect are concerned, and reminds us what the Christian life should be.
Then he adds a third part. Not only is there mortification, but vivification is also begun. Furthermore, the new nature is active, so it is necessary that there be new obedience. He repeats this comparison: ''If we have been united with him in the likeness of his death, we shall also be united with him in the likeness of his resurrection,'' that is, as our old man has been crucified together
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with him, so also, having been renewed, we shall live together with him.
Since there is new life, or a new nature, a new light and knowledge of God, there is also a new obedience.
[Some say,] **Whoever has died has been justified from sin. Nero has died, therefore he has been justified.'' I answer that the major premise is said of actual sin. ''He has been justified,"' that is, ''he has made satisfaction for his sin.'* This is a figure taken from everyday speech, as we say when a thief is hanged: *'Now he is through sinning."'
[Others say,] "'There is in man a certain amount of good knowledge, that God is to be obeyed, etc. Therefore, the old man is not wholly to be condemned."' I answer that there is this knowledge in man, but his emotions do not obey it. Therefore the distinction between desires and knowledge must be diligently noted. Natural affections are good by nature, but they become evil because they are found in a nature that has been vitiated, and are not directed at the glory of God.
The old man does not signify only a part of man, namely, the senses and the desires of the senses, but also man's reason and will. It is not only the desires that fight with the Law of God, but also man's reason, where there is ignorance of God, doubt whether we are heard, and blasphemies.
There are also desires, carnal security, contempt of God, mistrust, love of and trust in present things contrary to the commandment of God, despair, etc. These vices do not belong to man's feelings, but to his higher part.
Therefore Paul, describing man without the Holy Spirit in 1 Cor. 2 [:14], says: "'The natural man does not perceive the things which are of the Spirit of God."'
By contrast the new man is described insofar as he has new light and new impulses excited by the Holy Spirit, namely, knowledge of Christ, trust in God, fear of God, calling on God, love, and similar emotions. Of this newness Paul says in 2 Cor. 3 [:18]: '"'With unveiled face, beholding the glory of the Lord, we are being changed into his likeness from one degree of glory to another; this is from the Lord who is the Spirit.'" That is, when mercy is shown us in the Gospel, we are raised up by knowledge and trust in God. We feel that God cares for us, and we call on him. In this knowledge and in these impulses God is acknowledged and shines forth, and we are renewed by a certain image, that is, by the knowledge of God. Newness does not signify the thoughts and movements of reason without the Holy Spirit.
12-13. Do not let sin reign This is the conclusion of the objection which has been raised, which follows from the above argument: because sin has been destroyed on account of the death of Christ, it must not reign or be efficacious.
Commentary on Romans Dead nature ought not to be efficacious. On account of the death of Christ, sin has been forgiven, so it should at the same time begin to be abolished because of the death of.Christ. Since it is abolished, it ought not to be working in us.
However, he says expressly ''it should not reign,'' in order to indicate that the evil nature has not been totally extinguished. There is a remnant of sin in our nature, but it is beginning to be mortified, so it should not reign.
Paul himself explains these words: It should not reign in such a way that you obey it, that is, do not obey the evil affections, but fight against them. He also says below [8:13]: "'If by the Spirit you put to death the actions of the flesh, you will live."'
These and similar passages show the difference between mortal and venial sin. There remain in the saints concupiscence and evil desires; but since they resist these, and in faith seek and declare that these sins are forgiven them, the sins become venial, because when such sins are present, the Holy Spirit and faith can exist at the same time in the godly.
But they become mortal sins in those who have been sanctified when they obey the evil desires contrary to their conscience. As is said below [8:13]:
'If you live according to the flesh, you will die.'' And here: ""Do not yield your members as instruments of wickedness.'' He teaches that when the Holy
Spirit is working through the Word of God, urging the godly on, urging us to obey, then we ought not to resist the Spirit, as Paul says elsewhere [2 Cor.
6:1]: "'See that you do not receive the grace in vain.' He commands us to exercise the gift, and in this exercise the godly go forward according to the admonition [1 Tim. 4:15]: 'Practice these things, in order that your progress may be apparent."'
Significantly, he says here: *'Yield your members, that they may be instruments of righteousness.'" For he wants to excite and sharpen their fervor.
As he says elsewhere [12:11]: ''Fervent in spirit,'' that their members should not be languid, that they may not be idle inasfar as they have impulses of their old nature, but that they may be lively and have sharp impulses. Thus the members of our renewed nature ought not to be languid, but have sharp and true motions for doing good.
And he uses the word instruments in order to indicate that in this Christian warfare there must be a very sharp struggle against the devil, the flesh, and every kind of trickery and temptation.
14. Sin will not have dominion over you He is responding to an unspoken objection. For when we hear preaching about obedience, a godly mind at once asks: Since we are not able to satisfy the Law, how will our obedience be found pleasing? Thus here, when Paul
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said: 'Yield your members as instruments of righteousness,'' the godly are troubled and argue: How can that obedience be pleasing, especially since there is an infinite difference of gifts, since there is great weakness, since our obedience is deformed by many great offences? Here Paul answers: ''Sin will not have dominion over you. For you are not under the law, but under grace."'
[Some say,] "'No obedience pleases except that of the saints. Our obedience is not like the obedience of the saints, so it does not please.'' I answer:
I deny the minor premise. Although our obedience is in fact not as great, by imputation it is similar to it because we believe in Christ. God counts every kind of obedience as perfection of the Law, although there is a difference in gifts. God wants this difference to be there, etc.
This teaching and comfort is necessary for the godly in order that they may know to what extent and in what way the beginning obedience pleases, although it is imperfect, and there is a great difference of gifts, and we are troubled by innumerable offences and terrors. Therefore this statement should be understood as comfort and promise. Sin will not have dominion over you, that is, it does not condemn you, it is not imputed to those who believe in Christ, but the beginning obedience pleases because of grace, that is, because we believe in Christ, although it is imperfect.
In the same sense he says below [8:1]: '"There is now no condemnation for those who walk in Christ Jesus.' The reason or explanation is added
[6:14]: ""You are not under the Law, but under grace,"' that is, under mercy which accepts you on account of Christ according to the promise. Believers are pleasing on account of Christ, although they do not yet in fact satisfy the Law. The Law has no authority to judge and condemn believers. So also he says to the Galatians [3:13]: ''Christ has redeemed us from the curse of the Law ..."' That is the simple and genuine meaning of this statement.
Here the meaning of the word grace should be prudently observed. For the entire meaning is corrupted and ruined by those who explain: **You are under grace, that is, under the moral law,'' since the moral law condemns very sternly. But grace is to be understood of imputation, by which believers are righteous, that is, accepted because of Christ. This imputation is proclaimed in the Gospel. Although effects and renewal accompany imputation, the conscience must nevertheless look to the promised imputation and to Christ, the mediator, and not to its own qualities or condition. This statement sets before us a very rich teaching and comfort: 'You are not under the Law, but under grace,"' that is, the Law has no right to condemn believers. Therefore, although obedience is imperfect in believers, it is nevertheless pleasing because the persons are accounted righteous or accepted on account of Christ, the High Priest.
Here mercy must be greatly exalted in order that it may arouse us to
Commentary on Romans doing good. The goodness of God is very great and inexpressible, that God approves of this obedience in believers, even though it has strange weakness and dissimilarity and is contaminated with much filth and offences. Doubt should not weaken or scare off minds. The very greatness of the mercy which approves of all kinds of weak persons, provided only that they believe in Christ, etc., invites us to do good. It is necessary that this teaching and comfort should be found in the church, in order that we may know to what extent and where good works are to be rejected, and to what extent required, and how they may please God.
15a. What then? Shall we sin?
Paul inserts a necessary concern. For what he had said before [6:14]:
'"You are not under the law,'' seems most absurd, for good natures love nothing more greatly than the Law. Therefore, it is bound to happen that they will be greatly offended by these seemingly imperious words, by which they think the Law is abrogated in such a way that license is given to sin. It has, however, frequently been said elsewhere that this discussion of Paul has absolutely nothing to do with life in the state, that it does not take away discipline or civil morals, but that an entirely different thing is being treated here. Others easily get around this because they refer this liberty only to the abrogation of ceremonies and of the Mosaic state, not to the entire Law.
It has already been said often that Paul is here speaking chiefly about the moral law, and in sum, he wants us to be freed from the whole Law insofar as justification is concerned. A different thing is set forth here, on account of which we have remission of sins and are accounted righteous in the sight of God—the merit of Christ. For we are set free from the Law if we declare that we have remission of sins and are accounted righteous in the sight of God because of Him, not on account of the Law. And joined to this imputation is the renewal of our nature, repentance, or beginning obedience.
The Gospel does not grant license to sin, since it preaches not only about imputation, but also about repentance, and it brings in the new obedience, and shows in which way it is pleasing. Meanwhile the Law remains, as far as discipline and external life are concerned. Likewise, as far as rebuking and mortifying the old nature is concerned, but in such a way that when faith is victorious the Law has no power to condemn. Therefore, I answer simply:
The law has been abrogated as far as justification is concerned, but not as far as obedience is concerned. Obedience must be rendered, and indeed is begun. Nevertheless we must know that we are righteous because of Christ, in order that the benefit may remain sure. In my judgment, this response contains nothing perplexing or intricate; however, I leave the judgment about this to the prudent.
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15b-—23. By no means! Do you not know?
Paul dissolves the objection by means of two arguments, both of which are taken from the ultimate purpose or from the effect. Christ appeared in order to abolish sin and death and to restore nature, in order that having been restored, it may have eternal life, which is the new and eternal obedience and wisdom. Since this newness or restoration of nature is the purpose, it is necessary that the new obedience be begun and furnished, because this very spiritual newness is that obedience. And in sum, when the Gospel gives reconciliation on account of Christ, at the same time it subjects us to obedience toward God and begins the obedience. Therefore it is necessary to obey. There is no one who does not see that this is a fitting argument taken from the ultimate purpose. Paul states the same meaning in a syllogism.
Everyone obeys him to whom he has become subject: You are not subjected to sin, but have been freed from sin, and have been transferred into the kingdom of God, and made subject to God. Therefore you ought not to obey sin, but God.
This can be applied also to the formal cause, as if you were to say: "'A healthy body has healthy actions,' or ''A warm body makes warm,"' so in this proposition: Righteous people have righteous actions; you are righteous, so you also ought to have righteous actions. The minor premise | explain thus: For although we are righteous, that is, accepted by imputation on account of Christ, it is necessary that virtue also be begun in us—righteousness, that is, obedience. Righteousness brings forth virtues, righteous actions. Nevertheless, we must know that we are righteous on account of Christ, our High
Priest, that is, accepted by God not on account of the worthiness of our obedience or qualities.