聖書注解書

使徒は信仰による義認という大いなる教理を大々的に主張し、開陳し、証明したが、だれかがその甘い花から毒を吸い、神の恵みを放縦と放蕩に変えることのないよう、彼は同じ熱心と、表現の豊かさと、論証の力をもって、義化の離れ難い実と伴侶としての聖化と聖なる生活の絶対的な必要を力説する。というのは、イエス・キリストが神からある魂に対して義とされたところでは、彼は神からその魂に対して聖化とされるからである（1Co 1:30）。水と血は、死にゆくイエスの刺し通された脇腹から共に流れ出た。そして神がこのように結び合わせたものを、私たちが引き裂くなどとあえてしてはならない。

この章で始められた論証は、続く二つの章を通じて続けられる。全体の目的は同じである——「神が採用された義認の計画は、人々を罪へ導くのではなく、かえって聖さへと導くことを示す」ことである。これは Romans 6:1 における一つの反論への回答によって導入される。使徒はさまざまな論証と例解によってこの主題を追うが、それらはすべて、義認の計画の目的と方向が、罪を憎み、聖さを愛し、これを実践することを生み出すものであることを示すことに向かっている。この章において、論証は主として以下の諸根拠から引き出されている。

(1) クリスチャンのバプテスマから。それによって彼らは、罪に対して死んだ者であり、神に対して生きる者として束ねられていることを告白したのである Romans 6:2-13。

(2) 彼らが今や神のしもべであり、奴隷の法にしたがって神に従う義務の下にあるという事実から Romans 6:15-20。

(3) 罪の悪についての彼らのかつての経験、すなわち罪が悲惨と死を生み出す傾向を持っていたこと、また福音によって彼らがそれらの事柄を恥じるようになり、今や神の純粋な奉仕に自分自身を献げているという事実から。これらさまざまの考察によって彼は、この教理の傾向が放縦を生むという非難を退け、それが純潔と平安の体系であることを断言する。この論証は続く二つの章においても続けられ、福音の清める傾向をさらに示している。

We must not abuse the boundless goodness of God by continuing in sin, under the wicked persuasion that the more we sin the more the grace of God will abound, Romans 6:1. For, having been baptized into Christ, we have professed thereby to be dead to sin, Romans 6:2-4. And to be planted in the likeness of his resurrection, Romans 6:5. For we profess to be crucified with him, to die and rise again from the dead, Romans 6:6-11. We should not, therefore, let sin reign in our bodies, but live to the glory of God, Romans 6:12-14. The Gospel makes no provision for living in sin, any more than the law did; and those who commit sin are the slaves of sin, Romans 6:15-19. The degrading and afflictive service of sin, and its wages eternal death; the blessed effects of the grace of God in the heart, of which eternal life is the fruit, Romans 6:20-23.

The apostle, having proved that salvation, both to Jew and Gentile, must come through the Messiah, and be received by faith only, proceeds in this chapter to show the obligations under which both were laid to live a holy life, and the means and advantages they enjoyed for that purpose. This he does, not only as a thing highly and indispensably necessary in itself - for without holiness none can see the Lord - but to confute a calumny which appears to have been gaining considerable ground even at that time, viz. that the doctrine of justification by faith alone, through the grace of Christ Jesus, rendered obedience to the moral law useless; and that the more evil a man did, the more the grace of God would abound to him, in his redemption from that evil. That this calumny was then propagated we learn from Romans 3:8; and the apostle defends himself against it in the 31st verse of the same, (Romans 3:31) by asserting, that his doctrine, far from making void the law, served to establish it. But in this and the two following chapters he takes up the subject in a regular, formal manner; and shows both Jews and Gentiles that the principles of the Christian religion absolutely require a holy heart and a holy life, and make the amplest provisions for both.

INTRODUCTION TO Romans 6

The Apostle having finished his design concerning the doctrine of justification, refutes the charge brought against it as a licentious doctrine, and prevents any ill use that might be made of it by men of evil minds, justified persons by the strongest arguments, and with the best of motives to holiness of life and conversation: he saw, that whereas he had affirmed in the preceding chapter, that sin being made to abound by the law, in the condemnation of sinners, the grace of God the more abounded in their justification and pardon; that some would rise up and object, that this doctrine countenances men's continuance in sin, and opens a door to all manner of iniquity; and that others would abuse this doctrine, and encourage themselves in a vicious course of life, upon this mistaken notion, that the grace of God would be the more illustrious by it; all which is suggested in Romans 6:1, to which an answer is returned in Romans 6:2, with an abhorrence of everything of this kind; and by an argument, showing the absurdity and inconsistency of it, seeing persons dead to sin, as justified ones are, cannot live in it: and that they are dead to sin, and under obligation to live unto righteousness, he argues from their baptism into Christ's death, which represents their being dead with Christ, and buried with him, Romans 6:3, and likewise the resurrection of Christ from the dead, and theirs by him, whereby they are both fitted and obliged to walk in newness of life; since they are, and should be like him, as in his death, so in his resurrection from the dead: and the rather, as they are implanted in him, as the branches in the vine, Romans 6:4, and especially as it was the great end of his death, that by the crucifixion of sin with him, it might so be destroyed, that his people should be no more servants to it, Romans 6:6, this being proved, that justified ones are dead to sin, the apostle argues upon it, that such are freed from sin, Romans 6:7, and therefore ought not, and cannot live in it; for this must be given into as an article of faith, that such as are dead with Christ live, and shall live a life of communion with him, Romans 6:8, which is inconsistent with living in sin: he further argues from the resurrection of Christ, which was not to die more, Romans 6:9, and suggests, that in like manner, those who have been dead and buried, and risen with him, which their baptism signifies, should not live in sin, which is no other than dying again; and to strengthen this, directs to the ends of Christ's death and resurrection, Romans 6:10, the end of the one being unto sin, to finish, make an end of that, and be the death of it, and the end of the other, being living unto God; wherefore in like manner, such who profess to be Christ's, to be justified by his righteousness, to be baptized into his death, and to be risen with him, should account themselves dead unto sin, and so not live in it, and alive to God through the righteousness of Christ, and so live to his honour and glory, Romans 6:11, and having thus answered the objection, and removed the calumny, and set this matter in a clear light, the apostle proceeds to dehort from sinning, and to exhort to holiness of life, Romans 6:12, in which he compares sin to a tyrant, the lusts of it to the laws of such an one, and which therefore should not be obeyed; and the rather, as the wages of them are death, and have made the body already mortal; wherefore the members of it should not be employed in such service, but in the service of God: and whereas it might be objected, that sin is too strong and prevalent, and has got the mastery, and will keep its power, the apostle declares it as a promise of grace, that sin shall not have the dominion, Romans 6:14, giving this as a reason, because such as are justified and sanctified, are not under the law, as a covenant of works, but under the covenant of grace, of which this promise is a part; and in order to prevent an ill use of this doctrine, and remove an objection that might be made, that if not under the law, men are under no restraints, but may go on in sin without control, he answers it with his usual detestation, Romans 6:15, and argues the folly and absurdity of living in sin upon such an account, because it would make them servants of sin unto death, Romans 6:16, and so they were before conversion, but now were otherwise, for, which they had reason to be thankful, Romans 6:17, since through the grace of God they had yielded an hearty obedience to the Gospel; wherefore to obey sin would be to return to their former state of bondage; whereas being freed from the power and dominion of sin, they were now the servants of righteousness, and ought to act becoming such a character, Romans 6:18, wherefore it was but acting the part of reasonable men, it was but their reasonable service, to yield themselves servants, not to sin and uncleanness, but to righteousness and holiness, Romans 6:19, in order to engage to which, the apostle puts them in mind of their former state; how that when they were in subjection to sin, they had nothing to do with the exercise of righteousness, Romans 6:20, and therefore as there was an alteration made in them, they ought to be just the reverse in their conduct and conversation; for he appeals to them, that they had no pleasure nor profit in their former course of life; which had brought upon them shame and confusion, and must have ended in death, had it not been for the grace of God, Romans 6:21, but now as they were delivered from the slavery and dominion of sin, they were under a better master, were servants to God; and the fruit of their service was holiness, and the issue of all would be everlasting life, Romans 6:22, which is illustrated by the contrary, Romans 6:23, the wages due from the service of sin, and which only could be expected from it, being death; whereas grace and holiness, the gift of God, issue in eternal life by Christ Jesus; in whose hands it is, and through whom it comes, and is enjoyed.

CHAPTER 6

Romans 6:1. ἐπιμένωμεν] approved by Mill, Griesb. and others; adopted by Lachm. Tisch. and Fritzsche. The Recept[1367] is ἐπιμενοῦμεν, contrary to decisive evidence (A B D E F G, min[1368]); also contrary to K P א, min[1369], which have ἐπιμένομεν. Brought into conformity with ἐροῦμεν.

Romans 6:11. After μέν Elz. has εἶναι against preponderating evidence. Supplementary addition, which is also variously placed. Notwithstanding Tisch. (8) has adopted it, but before νεκρούς, following B C א*.

τῷ κυρίῳ ἡμῶν also, which Elz. has after Ἰησοῦ, is, according to decisive testimony, not genuine (an ascetic addition).

Romans 6:12. ὑπακ. ταῖς ἐπιθ. αὐτοῦ] so also Lachm. and Tisch. following A B C* א, min[1370], and most vss[1371] and Fathers. D E F G Clar. Boern. Iren. Tert. Vict. tunun., have ὑπακούειν αὐτῇ. Preferred by Rinck, and adopted by Scholz and Fritzsche. The reading of Elz.: ὑπακ. αὐτῇ ἐν ταῖς ἐπιθ. αὐτοῦ has least evidence. The most strongly attested ὑπακ. ταῖς ἐπιθ. αὐτοῦ appears to have been the original. From it the ὑπακ. αὐτῇ arose through αὐτῇ being marginally annexed to ταῖς ἐπιθ. αὐτ. as a gloss, to render it apparent, that in the case of the lusts of the body the ἁμαρτία (original sin) was to be understood. This gloss was adopted partly instead of τ. ἐπιθ αὐτοῦ (so ὑπακ. αὐτῇ arose); and partly along with τ. ἐπιθ. αὐτοῦ, which latter course occasioned a connecting ἐν, and gave rise to the Recept[1372].

Romans 6:15. ἁμαρτήσομεν] A B C D E K L P א, min[1373] and Clem, have ἁμαρτήσωμεν. Recommended by Griesb., adopted by Lachm. Tisch. and Fritzsche, and rightly on account of the decisive evidence in its favour.

Romans 6:21. τὸ γὰρ τέλος] Lachm. reads τὸ μὲν γὰρ τέλος in agreement with B D* E F G א* § 73, Syr. p[1374] Theodoret. Rightly: how easily might the μέν solitarium be lost under the hands of unskilled copyists! Comp Buttmann, neut. Gr. p. 313.

[1367] ecepta Textus receptus, or lectio recepta (Elzevir).

[1368] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.

[1369] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.

[1370] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.

[1371] ss. versions. These, when individually referred to, are marked by the usual abridged forms.

[1372] ecepta Textus receptus, or lectio recepta (Elzevir).

[1373] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.

[1374] yr. p. Philoxenian Syriac.

Chs. 6–8. Moral results from the δικαιοσύνη θεοῦ.[1376] Chapter 6 shows how it, so far from furthering immorality, on the contrary excludes the latter from the Christian state, and for the first time rightly establishes, promotes, and quickens true morality. Chap. 7 shows the same in relation to the law; and ch. 8 sets forth the blessed condition of those who as justified are morally free.

[1376] Thus Paul certainly passes over from the field of the gaining salvation to that of its moral preservation; but not, as Th. Schott thinks, with a view to show the non-necessity of the law for the latter and so to justify his acting as Apostle to the Gentiles. In ch. 6 the law in fact is mentioned not as unnecessary, but as the contrast to the state of grace (ver. 14 f.); and ch. 7 is occupied with something far loftier than its non-necessity. Of the justification of his apostolic working among the Gentiles, and of its bearing on the law, the Apostle says nothing.

Ch. Romans 6:1-14. Continuance in sin in order that grace may abound—that is a thing utterly opposed to the fellowship with Christ, into which we are brought by baptism; for we are thereby rendered dead unto sin, and translated into a new moral life. Correspond therefore (Romans 6:12-14) to this new relation (your ideal, Romans 6:14) by your conduct.

Ro 6:1-11.

恵みによる義認が聖なる生活に及ぼす影響。

1. では、など——私たちの手紙のこの第三の区分の主題は、冒頭の問いにおいて直ちに表明される。「私たちは（あるいは正しい読みのように「私たちは〜すべきでしょうか」「〜でしょうか」）恵みを増し加えるために、罪の中に留まるべきでしょうか。」もし使徒の教理が救いが私たちの良いわざに少しでも依存するというものであったなら、このような反論はなされ得なかったであろう。純粋に無料の義認の教理に対しては、この反論はもっともらしく聞こえる。そしてこの反論がなされなかった時代はかつてなかった。この反論が使徒たちに対してもたらされたことは、私たちは

Ro 3:8

から知っている。また

Ga 5:13；

1Pe 2:16；

Jude 4

から、実際にこの非難の機会を与えた者もいたことを推測する。しかしそれが恵みの教理の完全な歪曲であることを、使徒はここで示そうとするのである。

では、私たちは何と言いましょうか——これは反論を提示する一つの方式である。その反論は、使徒が Romans 5:20 で述べた事柄に関係する。罪の増し加わったところには、恵みがなおさら満ちあふれた——このような考えに対して、私たちは何と言うべきか。

罪の中にとどまるべきでしょうか……——もし罪が恵みと恵み深さの機縁となったのなら、恵みが満ちあふれるようにと、私たちは罪の中にとどまり、できる限り多くの罪を犯すべきではないだろうか、というのである。使徒はこの反論に答えるへと進む。彼は、その結論は従って来ないことを示し、義認の教理がそこへ導くものではないことを証明するのである。