Commentary on the Epistle to the Romans John Calvin (continued)
John Calvin
Romans 6:7-11
Romans 6:7-11
7. For he that is dead is freed from sin. 7. Qui enim mortuus est, justificatus est a peccato. 8. Now if we be dead with Christ, we believe that we shall also live with him: 8. Si vero mortui sumus cum Christo, credimus quod et vivemus cum eo 9. Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him.
9. Scientes quad Christus suscitatus ex mortuis, amplius non moritur, mors illi amplius non dominatur:
10. For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.
10. Quod enim mortuus est, peccato mortuus est semel, quod autem vivit, vivit Deo.
11. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.
11. Sic et ipsi æstimate vosmet esse mortuos quidem peccato, viventes autem Deo in Christo Iesu Domino nostro.
7. For he who has died, etc. This is an argument derived from what belongs to death or from its effect. For if death destroys all the actions of life, we who have died to sin ought to cease from those actions which it exercised during its life. Take justified for freed or reclaimed from bondage; for as he is freed from the bond of a charge, who is absolved by the sentence of a judge; so death, by freeing us from this life, sets us free from all its functions. 189
But though among men there is found no such example, there is yet no reason why you should think, that what is said here is a vain speculation, or despond in your minds, because you find not yourselves to be of the number of those who have wholly crucified the flesh; for this work of God is not completed in the day in which it is begun in us; but it gradually goes on, and by daily advances is brought by degrees to its end. So then take this as the sum of the whole, — "If thou art a Christian, there must appear in thee an evidence of a fellowship as to the death of Christ; the fruit of which is, that thy flesh is crucified together with all its lusts; but this fellowship is not to be considered as not existing, because thou findest that the relics of the flesh still live in thee; but its increase ought to be diligently labored for, until thou arrivest at the goal." It is indeed well
189This verse has occasioned various explanations. The most obvious meaning of the first clause is, that to "die" here means to die with or in a similar manner with Christ, for in the next verse, where the idea is resumed, "with" or like "Christ," is expressly stated. The verb, {δεδικαίωται}, "is," or has been "justified," has been considered by the early and most of the later commentators in the sense of being freed or delivered. This is the view, among others, of Chrysostom, Basil, Œcumenius, Beza, Pareus, Hammond, Grotius, Doddridge and Macknight. But it must be added, that it is a meaning of which there is no other clear instance in the New Testament, though the verb occurs often. Scott, aware of this, gives it its common meaning, "justified;" and though he does not take the view of Venema, Chalmers, and Haldane, as to the general import of the former part of this chapter, he yet considers that to be "justified from sin" here, is to be justified from its guilt and penalty. Nor is it irrelevant to the subject in hand to refer to justification: for it is a very important truth to declare, that to die to sin is an evidence of being justified from its guilt. — Ed.