Chapter 6

Theophylact of Ohrid, Exposition of the Epistle of St Paul to the Romans — Chapter Six

¹ Chapter Six. What shall we say then? Shall we continue in sin, that grace may abound? God forbid. We who died to sin, how shall we still live therein? Since he had said that “Where sin abounded, grace did much more abound,” perhaps someone might say, that Let us not henceforth cease from sinning, that grace may be shown the greater; this, then, he resolves, saying by way of denial, “God forbid.” Which he is accustomed to do in the case of things exceedingly and confessedly absurd. Then he also sets down a reasoning, that We died to sin; having become dead to it through baptism, so as no longer to obey it; how then shall we still live in it, so as to have a relation toward it, and to obey it? From this we learn that every believer is indeed put to death toward sin through baptism; but having grown slothful, he raises himself up again, and quickens himself toward it anew, so as to be mingled with it; just as the earnest man ever preserves this deadness for himself, and, though it command ten thousand times, he, as one dead, obeys not.

² Or are you ignorant that as many of us as were baptized into Christ were baptized into his death? We were buried therefore with him through baptism into death; that, as Christ was raised from the dead through the glory of the Father, even so we also should walk in newness of life. He establishes how we died to sin, and says, that Through baptism. For we were baptized into the death of Christ—that is, unto our own dying also, even as he died. For as the cross and the tomb were to Christ, so also is baptism to us, even if not in the same things. For he indeed died in the flesh, and rose again; but we, dying to sin, rise again by virtue; that, as Christ rose from the dead in the flesh through the glory of the Father—that is, through his own divinity (for the Son is the glory of the Father)—so we also should rise unto another resurrection, the new manner of life. For when the fornicator becomes chaste, behold death and resurrection, wickedness having died and virtue having risen and living in the man.

³ For if we have become planted together in the likeness of his death, we shall be also of his resurrection; knowing this, that our old man was crucified with him, that the body of sin might be done away, that henceforth we should not serve sin. He did not say that We have shared in the likeness of his death, but, “We have become planted together,” hinting by the name of the planting at the fruit that comes from it. For the body of the Lord, planted in the earth, bore the fruit of salvation. But since we indeed are buried in water, but he in the earth; and we indeed to sin, but he in body; for this reason he did not say, “In death,” but, “In the likeness of death.” And we shall therefore be partakers of the resurrection also, ourselves too inheriting eternal life, through displaying the resurrection that is in good works. “For our old man, that is, wickedness, was crucified with him”—that is, was buried in baptism, in like manner with the body of Christ—“that the body of sin might be done away”—that is, either the wickedness composed of various parts, and being as it were one body, or also our sinning body. But he adds, “That henceforth we should not serve sin.” For I wish it, he says, to be dead, not that it should be utterly destroyed, but that it should not have dominion.

⁴ For he that is dead is justified from sin. He says this concerning every man, that just as “he that is dead is justified from sin”—that is, is released, is set free—so you also, having been baptized, and put to death toward sin, remain dead.

⁵ Now if we died with Christ, we believe that we shall also live with him; knowing that Christ being raised from the dead dies no more; death has no more dominion over him. For in that he died, he died unto sin once; but in that he lives, he lives unto God. So also reckon yourselves to be dead indeed unto sin, but alive unto God in Christ Jesus our Lord. He seems to say the same thing over again, but it is not so. For above he was speaking concerning our needing ever to remain dead to sin; but now, concerning our needing ever to have within ourselves the resurrection of the manner of life that is according to God. For if we died with Christ through baptism, we believe that we have also the resurrection that is in newness of life ever present with us. For indeed Christ, being raised, ever lives, dying no more. And he says that also: “In that he died, he died unto sin”—that is, on account of our sin, and not as being himself liable to death. “But in that he lives, he lives unto God”—that is, by the divine power. For he lives ever in the power of God the Father. And since Christ does not die a second time, neither do we have a second death through another baptism. Let us remain, therefore, in the former things—that is, in the death of sin, and the resurrection of the life that is according to God. And this shall come to pass for us “In Christ Jesus”—that is, in the alliance of him. For he who raised us when we were dead, much more will preserve us, being alive, in the life.

⁶ Let not sin therefore reign in your mortal body, that you should obey it in its lusts. Showing that we are not held fast by wickedness through force and necessity, but willingly, he did not say, Let it not tyrannize, but, “Let it not reign”; for kingship is a rule over the willing. And by saying, “In your mortal body,” he showed these two things: one, that neither are the pleasures of the body lasting (for it is mortal), so that one ought not to gratify it in these things; nor do its labors abide, so that one ought not to flee from things grievous, and from the struggles against the pleasures. And secondly, that he reminds us that mortality is from sin. No longer, then, serve it, which brings in death. And how does sin reign? If we obey it in the lusts of the body. So that it is not the body that harms by nature, but the obeying of sin. And mark the grace of Christ, how Adam indeed sinned, although he had not a mortal body; but we, in a mortal body, get the better of sin.

⁷ Neither present your members as instruments of unrighteousness unto sin; but present yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. Where are the Manichaeans, who say that the body is by nature evil? For it is an instrument; and the instrument is midway between virtue and wickedness. To the soldier the sword is an instrument on behalf of the citizens; to the robber, the sword is an instrument against the citizens. “Present not your members as instruments of unrighteousness unto sin.” For he who sins does unrighteousness often indeed also to his neighbor, but always to himself. “But present yourselves unto God,” considering what lies between God and sin, and under which it is better to be ranged and to be ruled—whether by sin, which puts to death, or by God, who makes alive. And in saying, “your members instruments of righteousness,” he shows at once, what was also said above, that the body is not evil, if indeed it can become an instrument of righteousness; and at the same time, that a war is also at hand, and that one must be under God as general, and lay down the weapons on behalf of the soul.

⁸ For sin shall not have dominion over you; for you are not under law, but under grace. Our body, he says, before the coming of Christ, was easily overcome by sin. For neither was there the Spirit present to help, nor baptism able to put to death. Even though the law dictated the things to be done, it had no strength; but when Christ came, the wrestlings became easier; wherefore also the contests are greater, as a greater help has been given to us. Sin, then, shall not have dominion over us, unless we exceedingly bow ourselves down. For there is not a law that only commands, and gives no help, but grace, which both remits the former sins, and secures us against those to come.

⁹ What then? Shall we sin, because we are not under law, but under grace? God forbid! Do you not know that to whom you present yourselves servants to obey, his servants you are whom you obey—whether of sin unto death, or of obedience unto righteousness? Everywhere he suspects these objections, and for this reason he brings them forward and resolves them, as he does this one also, saying, “God forbid!” Then he shows that it is easy for us not to sin. For consider which is better: to be servants of sin, willingly drawing it upon ourselves (for this he indicates by the word, “You present”), and to gain death—that is, the immortal punishment (for the sin of Adam brought forth a bodily death, and one that is dissolved; but the sin that is now hands the man over to eternal death, that is, to punishment)—or to obey God, and to gain righteousness, and the good things that come from it.

¹⁰ But thanks be to God, that whereas you were servants of sin, you obeyed from the heart that form of doctrine to which you were delivered. “Thanks be to God.” For it is not of human strength, our being freed from those evils, but of the divine; wherefore we ought also to give thanks. And you were not compelled, but willingly, in heart, you obeyed. So do not run back again to the worse, from which you willingly took your stand. And showing that, even if they themselves came forward, yet nevertheless the whole is of the grace of God, he added the word, “You were delivered”—that is, You were guided by God unto the form of the doctrine. And what is the form of the doctrine? To live rightly, and with the best manner of life.

¹¹ Being then made free from sin, you became servants to righteousness. I speak after the manner of men, because of the weakness of your flesh. For as you presented your members servants to uncleanness and to iniquity unto iniquity, even so now present your members servants to righteousness unto holiness. With these two things you were benefited by God: both the being freed from so great a shame, and the being made servants to righteousness—which is to enjoy much glory. And being about to say, “As much as you served sin, serve God,” he says beforehand, “I speak after the manner of men”—that is, A mean, lowly thing, proportioned to your weakness. For one ought indeed to display a measure of servitude to God many times greater than that to sin; but yet, on account of the weakness, render even an equal measure. And mark how most plainly he made clear our willing servitude, by saying, “For as you presented your members servants.” For you yourselves, he says, taking yourselves captive, presented yourselves as subjects to uncleanness—that is, to adultery, fornication, unspeakable deeds; and why do I speak of uncleanness only? to all iniquity, making the discourse more universal. And the words, “Unto iniquity,” mean, unto the working of yet more iniquity. For not, when you had committed some sin, did you stand still at it, but you had it as fuel unto the working of yet more iniquity. With an equal measure, therefore, present your members servants to righteousness—that is, to all virtue, so as to live in chastity and holiness, instead of the former uncleanness.

¹² For when you were servants of sin, you were free from righteousness. What fruit had you then in those things whereof you are now ashamed? For the end of those things is death. When you lived in wickedness, he says, being released from righteousness, not subjected to it, nor willing to serve it at all, but being free from it. Therefore now also, serving righteousness, be not at all subjected to sin. And yet, what fruit did you reap from uncleanness? Nothing, but shame; and why do I speak of shame? death; “For the end of those things is death”—bodily indeed often, but assuredly of the soul. But from death indeed you have been freed through the grace of Christ; while the shame profitably yet remains; for now you are ashamed at these things.

¹³ But now, being made free from sin, and become servants to God, you 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 in Christ Jesus our Lord. Of the works of sin the fruit is shame; of righteousness the fruit is holiness, and purity, and chastity. The end of those is death; the end of this, eternal life. “For the wages of sin is death.” Wages is the name for the ration given to soldiers by the king. To you, then, while you served it, sin gave, he says, as wages and as recompense of the servitude, death. “But the gift of God”—he did not say, The recompense that is from God, but, “The gift.” For you received not a requital and a return for labors, but all these things came to pass by grace; for in Christ he wrought these things.