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(1) What shall we say then? Are we to continue in sin that grace may abound? (2) Let it not be! If we are dead to sin, how can we still live in it? (3) Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? (4) For we were buried together with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. (5) For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection. __________________________________________________________________________________ After showing that it is through Christ’s grace that we are freed from the sin of our first parent and from that which abounded by reason of the Law [n. 406], the Apostle now shows that Christ’s grace gives us the power to resist further sin. In regard to this he does two things: first, he raises a question suggested by the foregoing; secondly, he answers it [v. 2; n. 470]. 469. Above he had said that "where sin increased, grace abounded all the more." This could be misinterpreted by supposing that an increase of sin causes grace to abound all the more. That is why he asks: What shall we say then? Are we to continue in sin that grace may abound? One would have to say, Yes, if increase of sin were the cause and 239 not merely the occasion of grace abounding. Hence he had stated above (3:8): "And why not do evil that good may come? -- as some slanderously charge us with saying." "Why does the way of the wicked prosper? Why do all who are treacherous thrive?" (Jer 12:1). 470. Then (v. 2) he answers the question. First, he states why we should not continue in sin; secondly, he ends with an exhortation [v. 12; n. 492]. In regard to the first he does two things: first, he shows why we should not continue in sin; secondly, he shows that we have the power not to continue in sin [v. 6; n. 478]. In regard to the first he presents the following argument: If we are dead to sin, we ought not live in sin. But we are dead to sin. Therefore, we ought not live in sin. Therefore, in regard to this he does four things: first, he states the conditional proposition; secondly, he proves the antecedent [v. 3; n. 472] thirdly, be concludes the consequent [v. 4; n. 476]; fourthly, he proves that the consequent necessarily follows [v. 5; n. 477]. 471. First, therefore, he says, By no means are we to continue in sin that grace may abound, because "God has not given anyone permission to sin" (Si 15:20). For how can we who died to sin, inasmuch as sin has been put to death in us, still live in it? For it is not the natural order of things to return from death to life: "They are dead, they will not live" (Is 25:14); "I had bathed my feet, how could I soil them?" (S of S 5:3). 472. Then (v. 3) he proves the antecedent, namely, that the faithful are dead to sin: 240 first, he presents the fact he uses to prove his point; secondly, he proves it [v. 4; n. 474]. 473. First, therefore, he says: Do you not know? As if to say: What I am about to propose to you is so obvious that you cannot fail to see it -- "if anyone does not recognize this, he is not recognized" (1 Cor 14:38) -- namely, that all of us who have been baptized into Christ Jesus. This can be interpreted in three ways: first, as indicating that baptism was instituted by Jesus Christ; "Make disciples of all nations, baptizing them" (Mt 28:19); secondly, as indicating that it is conferred in the name of Christ: "In the name of Jesus Christ they were baptized, both men and women" (Ac 8:12); thirdly, into Christ Jesus, i.e., into some likeness of Christ Jesus: "For as many of you as were baptized into Christ have put on Christ" (Gal 3:27). Were baptized into his death, i.e., into a likeness of his death as re-presenting in ourselves the very death of Christ: "Always carrying in the body the death of Jesus" (2 Cor 4:10); "I bear on my body the marks of Jesus" (Gal 6:17). Or into his death, i.e., by virtue of his death: "He freed us from our sins by his blood" (Rev 1:5). Hence, from the side of Christ hanging on the Cross flowed blood and water after his death (Jn 19:34). Therefore, just as we are configured to his death, inasmuch as we have died to sin, so he has died to his mortal life, in which there was the likeness of sin, although no sin was there. Therefore, all we who are baptized are dead to sin. 474. Then (v. 4) he proves that we are all baptized in conformity with the death of Christ, saying, we were buried with him by baptism into death. As if to say: Burial is only for the dead: "Let the dead bury their dead" (Mt 18:22). 241 By baptism, however, men are buried with Christ, i.e., conformed to his burial. For just as a buried man is put under the earth, so one being baptized is submerged under water. Hence, there are three immersions in baptism not only to indicate belief in the Trinity but also to represent the three days of Christ’s burial. And just as the three days of burial were one burial, so the triple immersion constitutes one baptism. That is also why solemn baptism is celebrated in the Church on Holy Saturday, when the burial of Christ is commemorated and on the vigil of Pentecost in honor of the Holy Spirit, from whom the water of baptism derives its power to cleanse: "Unless one is born of water and the Spirit he cannot enter the kingdom of heaven" (Jn 3:5). 475. Yet it must be noted that in the body one dies before he is buried, but in the spiritual order the burial of baptism causes the death of sin, because the sacraments of the New Law bring about what they signify. Hence, since the burial which occurs through baptism is a sign of the death of sin, it produces such a death in the baptized. And this is what he says, namely, that we were buried into death, so that in receiving in ourselves the sign of Christ’s burial we might obtain death to sin. 476. Then (v. 4b) he infers the consequent, namely, that we should not live in sin. To this end he adduces a likeness to the resurrection of Christ, saying that as Christ was raised from the dead by the glory of the Father, i.e., by the Father’s power, whereby the Father himself is glorified: "let thy glory be over all the earth" (Ps 57:5), we too might walk in newness of life, i.e., advance in the spiritual life through good works. For the life of sin carries with it the weakness of old age, because it leads to dissolution: "What is becoming obsolete and growing old is ready to vanish away" (Heb 8:13); hence Bar (3:10) says: "Why is it, O Israel, that you are in the land of your enemies" but whatever 242 leads to restoration is called newness of life: "Your youth is renewed like the eagle’s" (Ps 103:5) "Be renewed in the spirit of your minds" (Eph 4:25). 477. Then (v. 5) he shows how the consequence follows necessarily. For after he died, Christ arose; hence it is fitting that those who are conformed to Christ’s death in baptism should be conformed also to his resurrection by leading a blameless life. And that is what he says: For if we have been united with him in a death like his, i.e., if we are incorporated into him as a branch is grafted to a tree, the, as we are united with Christ in his passion, we shall certainly be united with him in a resurrection like his, so as to lead a blameless life and attain to a glory similar to his in the future life: "He will change our lowly body to be like his glorious body" (Phil 3:21); "If we have died with him, we shall also live with him" (2 Tim 2:11). Thus, after using our likeness to the death of Christ to prove that we are dead to sin, the Apostle used our likeness to the resurrection of Christ to show that we should not live in sin; which he introduces above as a consequence.
__________________________________________________________________________________ (6) We know that our old self was crucified with him so that the sinful body might be destroyed, and we might no longer be enslaved to sin. (7) For he who has died is justified from sin. (8) [ But if we have died with Christ, we believe that we shall also live with him. (9) For we know that Christ being raised from the dead will never die again; death no longer has dominion over him. (10) The death he died he died to sin, once for all, but the life he lives he lives to God. (11) So you also must consider yourselves dead to sin and alive to God in Christ Jesus. __________________________________________________________________________________ After showing that we should not continue to sin after baptism has made us dead to sin [n. 470], the Apostle now shows that we have the means to do this. Concerning this he does two things. First, he indicates the benefit we have received; secondly, the effect of this benefit [v. 7; n. 482]. Concerning this he does two things. First he sets out the benefit we obtain; Second, the effect of this benefit [v. 6b; n. 481]. 479. First, therefore: We have said that the baptized should walk in newness of life. To anyone who says that this is impossible he responds that we know our old self, i.e., the oldness caused by sin, was crucified with him, i.e., put to death by the Cross of Christ. For as was stated above, man’s oldness was brought about by sin -- in the sense that the goodness of his nature was corrupted by sin -- and is predominant as long as he continues in sin. But because what is predominant in a man characterizes the man himself, it follows that the oldness of sin in a man subject to sin is an apt description of the man himself. That is why he says the old self. 244 480. Now the oldness of sin can refer to the guilt of sin or to the stain of actual sins or even to the habit of sinning, which engenders a sort of compulsion to sin, or even to the "fomes" deriving from the sin of the first parent. Thus, therefore, our old self is said to be crucified together with Christ, inasmuch as the aforesaid oldness is removed by the power of Christ; either because it has been entirely removed, as the guilt and stain of sin are entirely removed in baptism, or because its force has been diminished, i.e., the force of the "fomes" or even of the custom of sinning: "Having canceled the bond which stood against us with its legal demands; this he set aside, nailing it to the cross" (Col 2:14). 481. Then (v. 6b) he mentions the twofold effect of this benefit, the first of which is the removal of previous sins. Hence he says: that the body of sin may be destroyed. The body of sin is the assemblage of evil deeds, just as the assemblage of members makes one natural body: "His body is like molten shields." (Jb 41:6). The second effect is that it makes us beware of future sins; hence, he adds: and we might no longer be enslaved to sin. For a man is a slave of sin, when he obeys the attraction of sin by consenting to and doing the sin: Everyone who commits sin is a slave to sin" (Jn 8:34). 482. Then (v. 7) he clarifies what he had said: first, in regard to the first effect; secondly, in regard to the second [v. 8; n. 484]. 483. In regard to the first it should be noted that the assemblage of sins is destroyed when a man has his sins remitted. So he clarifies how the body of sin is 245 destroyed when he says he who has died to sin through baptism, in which we die together with Christ, is freed from sin, i.e., transferred to the state of righteousness: "And such were some of you. But you were washed, you were sanctified, you were justified" (1 Cor 6:11). Therefore, because man dies to sin through the cross of Christ, he is freed from sin in such away that the body of sin destroyed. 484. Then (v. 8) he clarifies the second effect by showing how it conforms one to the life of Christ. The reasoning is this: One who dies with the dying Christ also lives with the rising Christ. But Christ rose from the dead, never to die again. Therefore, one who has died to sin lives with the risen Christ in such a way that he has the faculty of never returning to sin. 485. In regard to this he does three things: first, he shows the believer’s conformity to the risen Christ; secondly, a condition of this life [n. 487]; thirdly, he draws the conclusion [v. 11; n. 491]. 486. First, therefore, he says: But if we have died with Christ, i.e., if we are dead to sin by virtue of Christ’s death, we believe that we shall also live with him, i.e., in the likeness of his life. We shall live, I say, the life of grace here and the life of glory in the future: "When we were dead through sin, he made us alive together with Christ" (Eph 2:5). 487. Then (v. 9) he describes the condition of life of the risen Christ: first, he states it; 246 secondly, he proves it [v. 10; n. 489]. 488. First, therefore, he says: We believe this, I say, because we know that Christ being raised from the dead will never die again, but will live an everlasting life: "I died, and behold I am alive for evermore" (Rev 1:18). What is more, death no longer has dominion over him, but it does over man: not only when his soul and body are separated when he dies, but also before he dies, when he is subject to sickness, hunger, thirst and such things as lead to death. From all these things the life of the risen Christ is free. Consequently, he is not subject to the dominion of death; rather, he has dominion over death: "I have the keys of Death and Hades" (Revs 1:18). 489. Then (v. 10) he proves his statement, namely, that the risen Christ will not die again. And he proves this in two ways [n. 490]. First he proves it with a reason based on the death he underwent, saying: The death he died, he died to sin, once for all. This must not be taken to mean that he died to sin he committed or contracted, because sin had no place whatever in him: "Who did no sin" (1 Pt 2:22). But he is said to have died to sin in two ways: in one way, because he died to take away sin: "For our sake he made him who knew no sin to be sin" (2 Cor 5:21), i.e., a victim for sin. In another way, because he died to the likeness of sinful flesh, i.e., to a suffering and mortal body: "God sent his Son in the likeness of sinful flesh" (Rom 8:3). In both ways it can be concluded that Christ died once, from the fact that he died to sin. In regard to the first it is clear that he wiped out all sins through one death: "By a single offering he has perfected for all time those who are sanctified" (Heb 10:14). 247 Therefore, he does not need to die again for sin: "For Christ also died for sins once for all" (1 Pt 3:18). In regard to the second the same can be concluded. For if Christ endured death in order that the likeness of death disappear from him, his death ought to have been like that of others, who wear the flesh of sin and die but once. Hence, it says in Heb (9:27): "Just as it is appointed for men to die once, so Christ also offered once to bear the sins of many." 490. Secondly, he shows the same thing by considering the condition of life he obtained by rising. Hence he says: But the life he lives he lives to God, i.e., conformed to God. For it says in 2 Cor (13:4): "He was crucified in weakness, but lives by the power of God." Now the effect is conformed to the cause. Hence, the life which the rising Christ acquired is deiform. Therefore, just as God’s life is everlasting and without decay: "Who alone has immortality" (1 *** 6:16), so Christ’s life is immortal. 491. Then (v. 11) he reaches the intended conclusion that we be conformed to the life of the risen Christ both with respect to its death to sin, i.e., to the mortal life which has the likeness of sin, never to return to it, and with respect to living conformed to God. In regard to the first he says: So you also must consider yourselves dead to sin, i.e., as never to return to sin: "Let not the dead live" (Is 26:14). In regard to the second he says: and alive to God, i.e., to the honor and in the likeness of God, that we never die through sin: "The life I now live in the flesh I live by faith in the Son of God" (Gal 2:20). So he adds, in Christ Jesus, i.e., through Jesus Christ, through whom we die to sin and live to God; or in Christ Jesus, i.e., as incorporated into Christ Jesus, that by his 248 death we may die to sin and by his resurrection live to God: "He made us alive together with Christ, by whose grace you have been saved through Christ" (Eph 2:5). __________________________________________________________________________________ (12) Let not sin therefore reign in your mortal bodies, to make you obey their passions. (13) Do not yield your members to sin as instruments of wickedness, but yield yourselves to God as men who have been brought from death to life, and your members to God as instruments of justice. (14) For sin will have no dominion over you, since you are not under law but under grace. (15) What then? Are we to sin because we are not under law but under grace? Let it not be! (16) Do you not know that if you yield yourselves to any one as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? (17) But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed, (18) and, having been set free from sin, have become slaves of justice. _________________________________________________________________________________ After showing that we ought not remain in sin [n. 470] and that we have the faculty for this [n. 478], the Apostle concludes with a moral exhortation. And concerning this he does three things: 249 first, he proposes an admonition; secondly, he assigns a reason [v. 14; n. 496]; thirdly, he raises and solves a question [v. 15; n. 499]. In regard to the first he does two things: first, he proposes the admonition; secondly, he clarifies [v. 12b; n. 494]. 493. First, therefore, he says: We have said that our old self was crucified once, so that the body of sin may be destroyed. This means that the power of sin has been so weakened that it cannot rule us. Therefore, let not sin reign in your mortal bodies any longer. He does not say: Let not sin be in your mortal body, because as long as our body is mortal, it is not possible for sin not to be in our body, i.e., the inclination to sin. But since we have been freed from the kingdom of sin by God, we must struggle in order that sin not recover its dominion now lost in our body. And this is what he says: Let not sin reign in your mortal body. This is something about which one must be on his guard, as long as we wear the mortal body: "The corruptible body is a load upon the soul" (Wis 9:15). 494. Then (v.12b) he clarifies this admonition. In regard to this it should be noted that sin reigns in man in two ways: in one way, through internal consent of the mind. To remove this he says: to make you obey their passions. For it is by obeying the passions of sin with our minds that sin reigns in us: "Go not after thy lusts" (Si 18:30). 250 In a second way sin reigns in us by performing the act. To exclude this, he adds: do not yield your members to sin, i.e., to the inclination to sin, as instruments of wickedness. For when man commits sin through his members, he yields to sin. In this way he seeks to restore sin’s dominion, which grows in us through the habit of sinning: "They went down to hell with their weapons" (Ex 32:27). 495. Then (v.13b) he urges them to the opposite, namely, to mold themselves to God. And first with regard to the internal faculties when he says: But yield yourselves to God by submitting your mind to God: "And now, Israel, what does the Lord thy God require of you but that you fear the Lord your God and walk in his ways" (Dt 10:12). And you ought to do this as men who have been brought from death to life, i.e., as led from the death of sin to the life of grace. Hence it is fitting, since he died for all, "that those who live might no longer live for themselves but for him who for their sake died and was raised" (2 Cor 3:15). Secondly, with respect to outward actions; hence he says: Yield your members to God, i.e., to his service, as instruments of righteousness with which to fight against God’s enemies: "Put on the whole armor of God, that you may be able to stand against the wiles of the devil" (Eph 6:11). 496. Then (v.14) he assigns the reason for this admonition. For someone might excuse himself, alleging that sin’s dominion is an obstacle to obeying the admonition. But the Apostle excludes this, saying: For sin will have no dominion over you, i.e., if you begin to resist sin and yield yourself to God: "Draw near to God and he will draw near to you. Resist the devil and he will flee from you" (Jas 251 4:8). As if to say: You can observe my admonition, because you do not find sin dominating and holding you. For we have been freed by Christ, as Jn (8:36) says: "If the Son makes you free, you will be free indeed." 497. Then he clarifies what he had said, saying: For you are not under the law but under grace. Here it should be noted that he is not speaking of the Law merely with respect to its ceremonial precepts, but even with respect to moral matters. For one is said to be under the Law in two ways: in one way, as voluntarily subject to the observance of the Law. Even Christ was under the Law in this way according to Gal (4:4): "Born under the law," namely, because he observed the Law, not only the moral but also the ceremonial precepts. But the faithful of Christ are under the Law in this way, with respect to the moral precepts but not the ceremonial. In another way, one is said to be under the Law as though compelled by the Law. In this way, one is under the Law when he does not obey it voluntarily from love but is compelled by fear. But such a one lacks grace which, if it were present, would incline the will to observe the Law and fulfill its moral precepts from a motive of love. Therefore, as long as one is under the Law in such a way that he does not fulfill it voluntarily, sin has dominion over him. As a result, such a man’s will is inclined to choose what is contrary to the law. But through grace such dominion is removed; consequently, a man observes the Law not as existing under the Law but as free: "We are not children of the slave but of the free woman, by the freedom with which Christ has sat us free" (Gal 4:31). 252 498. This grace, making men freely obey the Law, was not conferred by the sacraments of the Old Law, but Christ’s sacraments conferred it. Consequently, those who submitted themselves to the ceremonies of the Law were not, so far as the power of those sacraments was concerned, under grace but under the Law, unless they happened to obtain grace through faith. But one who submits to Christ’s sacraments obtains grace from his power, so as not to be under the Law but under grace, unless they enslaved themselves to sin through their own fault. 499. Then (v. 15) he raises a question against what he has said. And concerning this he does three things: first, he raises the question; secondly, he answers it [v. 16; n. 501]; thirdly, he shows how awkward it would be to misinterpret his statement [v. 17; n. 502]. 500. In regard to the first it should be noted that his statement could be falsely interpreted, namely, that Christ’s faithful are not under the Law with respect to being obliged to obey its moral precepts. For it would follow that Christ’s faithful could lawfully commit sin and act against the moral precepts. Therefore, in this context he raises the question: What then? Are we to sin, i.e., act against the moral precepts, because, as has been said, we are not under the law but under grace? This interpretation the Apostle rejects in Gal (5:13): "For you were called to freedom, brethren, only do not use your freedom as an opportunity for the flesh." 253 23 Ambrose, De Paradiso, ch. 8. 501. In the same fashion he answers here: By no means should we sin because we have been set free from the Law; because if we were to sin, we would once more be reduced to the slavery of sin. Hence, he continues: Do you not know that if you yield yourselves of your own will to anyone as obedient slaves, you are voluntarily the slaves of the one whom you obey. For obedience is a debt which slaves owe to their master: "Slaves, be obedient to your earthly masters" (Eph 6:5). Hence, when someone obeys another, he admits that he is his slave by obeying. But different masters are obeyed for different remunerations. For the one who obeys sin is led to death through the slavery of sin. And this is what he says: either of sin, i.e., you are its slaves by obeying it, which leads to death, i.e., to the eternal damnation of the one who falls. Concerning this death it says in Rev (2:11): "He who conquers shall not be hurt by the second death." But the one who obeys God is made a slave of this obedience, because through the habit of obeying the mind is inclined more and more to obeying and as a result achieves holiness. Therefore, he says: or of obedience, namely, of the divine precepts, which leads to righteousness: "It is the doers of the law who will be justified" (Rom 2:13). Sin and obedience are fittingly presented as opposites, because, as Ambrose says, sin is a transgression of the divine law, disobedience against the heavenly commands.23 502. Then (v.17) he shows the folly o obeying sin and thereby returning to the slavery of sin: first, by considering the benefit we have received. For if someone, by another’s graciousness is freed from slavery, it is foolish to subject oneself freely to slavery. Hence, since we have been freed from sin by the grace of God, it is foolish willfully to return to the slavery of sin. 254 Secondly, by considering the state into which we were placed after freedom from sin, namely, that we are slaves to righteousness. But, it is not lawful for a slave to subject himself to the dominion of an opposite master; hence, it is not lawful, if we have been made slaves of righteousness, to return to the slavery of sin. 503. The Apostle touches on both of these considerations, when he says: I thank God, and you too should thank God, that you who were once slaves of sin may become obedient, namely, by believing, not as though compelled but from the heart: "For man believes with the heart and so is justified" (Rom 10:10) to the standard of teaching, i.e., to the doctrine of the Catholic faith: "Follow the pattern of the sound words you have heard from me" (2 Tim 1:13) to which you were committed: i.e., gave yourselves entirely: "But first they gave themselves to the Lord and to us by the will of God" (2 Cor 8:5). And having been set free from sin, so that it is not fitting for you to return to the slavery of sin, you have become slaves of righteousness, so that it is not fitting to desert righteousness: "You were bought with a price" (1 Cor 7:23) and are not your own. ________________________________________________________________________________ ___________________________________________________________________________________ After showing with a reason based on God’s grace that we should not continue in sin but should serve God, the Apostle shows the same thing with a reason based on a condition of the former life. In regard to this he does three things: first, he describes the terms in which he will present his teaching; secondly, he presents the teaching [v. 19b; n. 506]; thirdly, be gives the reason for the teaching [v. 20; n. 507]. 505. First, therefore, he says: I have advised that you yield yourselves to God. I am now speaking to you in human terms, i.e., as suited to human feebleness. For man is sometimes so presented in Scripture to signify a weakness of the human condition: "I am a weak man, and of a short time, and falling short of the understanding of judgment and laws" (Wis 9:5); "Since there are jealousy and strife among you, are you not carnal and walking as mere men?" (1 Cor 3:3). He assigns the cause, when he adds, because of the limitations; for it is to the mature that the more perfect precepts are given: "Wisdom, however, we speak among those who are mature" (1 Cor 2:6); "Solid food is for the mature" (Heb 5:14), but lighter precepts are given to weaker men: "As to little ones in Christ, I fed you with milk, not 256 with solid food" (1 Cor 3:1); "You have become such as have need of milk and not of solid food" (Heb 5:12). But this weakness comes not from the spirit but from the flesh, because the body, which is subject to decay is a load on the soul, as it says in Wis (9:15); hence, he adds: of your flesh: "The spirit is willing, but the flesh is weak" (Mt 26:41). 506. Then (v.19b) he presents the teaching he called human, in which he teaches that the body must be yielded to the slavery of righteousness in the same measure as we yielded it to the slavery of sin. And this is what he says: For just as you once yielded your members, namely, by doing evil works, to impurity and to iniquity born in the heart. Here "impurity" refers to sins of the flesh: "But immorality and every uncleanness, let it not even be named among you" (Eph 5:3), and "iniquity" to spiritual sins, particularly those that harm one’s neighbor: "He plots mischief [iniquity] while on his bed" (Ps 36:4). So now, set free from sin, yield your members, namely, by performing good works, to righteousness proposed to us in the divine law: and this for sanctification, i.e., for the increase of holiness: "Let the holy still be holy" (Rev 22:11). He calls this human, because right reason demands that man serve righteousness more than he previously served sin: "For as it was your mind to go astray from God; so when you return again, you shal1 seek him ten times as much (Bar 4:28). 507. Then when he says, When you were slaves, he assigns the reason for this teaching. In regard to this he does two things: first, he presents a reason for the teaching; secondly, he proves something he had presupposed [v. 23; n. 516]. 257 The reason behind the above teaching is that the state of grace is preferable to the state of sin. For if more benefits accrue to us from the state of righteousness than from sin, we should be more eager to serve righteousness than we were to serve sin. First, therefore, he describes the state of sin; secondly, the state of righteousness [v. 22; n. 512]. In regard to the first he does three things: first, he describes the condition of the sinner; secondly, the effect of sin [v. 21; n. 510]; thirdly, its end [v. 21b; n. 511]. 508. In regard to the first it should be noted that man is by nature free because of his reason and will, which cannot be forced but can be inclined by certain things. Therefore, in regard to the freedom of the will man is always free of compulsion, although he is not free of inclinations. For the free judgment is sometimes inclined to the good through the habit of grace or righteousness; and then it is in slavery to righteousness but free from sin. But sometimes the free judgment is inclined to evil through the habit of sin; and then it is in slavery to sin and free from righteousness. Now, slavery to sin consists in being drawn to consent to sin against the judgment of reason: "Everyone who commits sin is the slave of sin" (Jn 8:34). And in regard to this he says: When you were slaves of sin. Freedom from righteousness, on the other hand, implies that a man rushes headlong into sin without the restraint of righteousness; in regard to this he says: you were free in regard to righteousness. This happens especially in those who sin of set purpose: "Long ago you 258 broke your yoke and burst your bonds; and you said, ‘I will not serve’" (Jer 2:20); "A vain man is lifted up into pride, and thinks himself born free like a wild ass’ colt" (Jb 11:12). 509. Yet it should be noted that this state involves true slavery and only apparent freedom. For since man should act according to reason, be is truly a slave when he is led away from what is reasonable by something alien. Furthermore, if he is not restrained by the yoke of reason from following concupiscence, he is free only in the opinion of those who suppose that the highest good is to follow one’s concupiscence. 510. Then (v.21) he shows the effect of sin. One effect he excludes, namely, a fruitful return, when he says: But then what return did you get, namely, when you were committing those sins. For the works of sin are unfruitful, because they do not help man to obtain happiness: Their works are unprofitable works" (Is 59:6); "Woe to you that devise that which is unprofitable and work evil in your beds" (Mic 2:1). The effect he mentions is confusion, saying: from the things, namely, the sins, of which you are now, in the state of repentance, ashamed because of their baseness. "You shall be ashamed of the gardens" (Is 1:29), namely, of the pleasure you had chosen. 511. Then (v.21b) he mentions the end of sin, saying: For the end of those things, namely of sins, is death. This of course is not the objective in the mind of the sinner, because be does not intend to incur death by sin; nevertheless, it is the end of those sins, because of their very nature they bring temporal death. For when the soul separates God from itself, it 259 deserves to have its body separated from it. Sins also bring eternal death, because when one wills to be separated from God for a time, he deserves to be separated from him forever; and this is eternal death: "Those who do such things deserve to die" (Rom 1:32). 512. Then (v.22) he describes the state of righteousness: first, he describes a condition of this state; secondly, the effect [v. 22b; n. 514]; thirdly, the end [v. 22c; n. 515]. 513. In regard to the first it should be noted that just as when one is by sin inclined to evil, he is free from righteousness, so when one is by the habit of righteousness and grace inclined to good, he is free from sin, so that he is not overcome by it to the point of consenting to it. Hence he says: But now in the state of righteousness, having been set free from sin: "If the Son makes you free, you will be free indeed" (Jn 8:36). On the other hand, just as in the state of sin one is a slave of sin which he obeys, so in the state of righteousness one is a slave of God and obeys him willingly: "Serve the Lord with gladness" (Ps 100:2); "O Lord, I am thy servant" Ps 116 (v.16). And this is what he adds: you have become slaves of God. But this is true freedom and the best form of slavery, because by righteousness man is inclined to what befits him and is turned from what befits concupiscence which is distinctively bestial. 514. Then (v.22b) he mentions the effect of righteousness, saying: The return you get is sanctification, i.e., the fruit of sanctity by good works is your return, inasmuch as 260 these please you in a spiritual and holy way: "My flowers are the fruit of honor and riches" (Si 24:23). 515. After that he mentions the end, saying, and its end, eternal life, which is the goal of all just men who do all their works for the sake of obtaining eternal life: "Seek first the kingdom of God and all these things will be added unto you" (Mt 6:33). It is also the end of the works themselves which merit eternal life, since they are done out of obedience to God and in imitation of God: "My sheep hear my voice, and they follow me; and I give them eternal life" (Jn 10:27). 516. Then (v.22c) he clarifies what he had said about the ends of evil and of good. First, in regard to evil he says: We have stated that the end of sins is death: the wages of sin is death. Wages or stipends were the salaries paid soldiers. These were paid in money. Therefore, because by sinning one makes war by using his members as arms for sin, death is said to be the wages of sin, i.e., the return paid to those who serve it. Death, therefore, is the return which pays those who are its slaves. It is not the end they seek but the end paid to them: "On the wicked he will rain coals of fire and brimstone; a scorching wind will be the portion of their cup" (Ps 11:6). 517. In regard to the good he says: The free gift [grace] of God is eternal life. For since he had said that just men have eternal life, which it is certain cannot be had except through grace, then the very fact that we do what is good and that our works are worthy of eternal life is the result of God’s grace: "He bestows grace and glory" (Ps 84:11). Thus, therefore, if our works are considered in themselves and as coming from our free will they do not merit eternal life ex condigno, but only as coming from the grace 261 of the Holy Spirit. Hence it says in Jn (4:14): "The water that I shall give him will become in him a spring of water welling up to eternal life." And this in Christ Jesus our Lord, i.e., through Christ or inasmuch as we exist in him through faith and love: "Every one who sees the Son and believes in him has eternal life" (Jn 6:40). 2 |
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