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The apostle having at large asserted, opened, and proved, the great doctrine of justification by faith, for fear lest any should suck poison out of that sweet flower, and turn that grace of God into wantonness and licentiousness, he, with a like zeal, copiousness of expression, and cogency of argument, presses the absolute necessity of sanctification and a holy life, as the inseparable fruit and companion of justification; for, wherever Jesus Christ is made of God unto any soul righteousness, he is made of God unto that soul sanctification, 1Co 1:30. The water and the blood came streaming together out of the pierced side of the dying Jesus. And what God hath thus joined together let not us dare to put asunder.
1-23
On Sanctification (58 AD)
论成圣 (58 AD)
¹ 这样，怎么说呢？我们可以仍在罪中，叫恩典显多吗？
² 断乎不可！我们在罪上死了的人岂可仍在罪中活着呢？
³ 岂不知我们这受洗归入基督耶稣的人，是受洗归入他的死吗？
⁴ 所以我们借着洗礼归入死，和他一同埋葬，原是叫我们一举一动有新生的样式，像基督借着父的荣耀从死里复活一样。
⁵ 我们若在他死的形状上与他联合，也要在他复活的形状上与他联合；
⁶ 因为知道我们的旧人和他同钉十字架，使罪身灭绝，叫我们不再作罪的奴仆，
⁷ 因为已死的人是脱离了罪。
⁸ 我们若是与基督同死，就信必与他同活，
⁹ 因为知道基督既从死里复活，就不再死，死也不再作他的主了。
¹⁰ 他死是向罪死了，只有一次；他活是向神活着。
¹¹ 这样，你们向罪也当看自己是死的；向神在基督耶稣里，却当看自己是活的。
¹² 所以，不要容罪在你们必死的身上作王，使你们顺从身子的私欲。
¹³ 也不要将你们的肢体献给罪作不义的器具；倒要像从死里复活的人，将自己献给神，并将肢体作义的器具献给神。
¹⁴ 罪必不能作你们的主，因你们不在律法之下，乃在恩典之下。
¹⁵ 这却怎么样呢？我们在恩典之下，不在律法之下，就可以犯罪吗？断乎不可！
¹⁶ 岂不晓得你们献自己作奴仆，顺从谁，就作谁的奴仆吗？或作罪的奴仆，以至于死；或作顺命的奴仆，以至成义。
¹⁷ 感谢神！因为你们从前虽然作罪的奴仆，现今却从心里顺服了所传给你们道理的模范。
¹⁸ 你们既从罪里得了释放，就作了义的奴仆。
¹⁹ 我因你们肉体的软弱，就照人的常话对你们说：你们从前怎样将肢体献给不洁不法作奴仆，以至于不法；现今也要照样将肢体献给义作奴仆，以至于成圣。
²⁰ 因为你们作罪之奴仆的时候，就不被义约束了。
²¹ 你们现今看为羞耻的事，当日有什么果子呢？那些事的结局就是死。
²² 但现今你们既从罪里得了释放，作了神的奴仆，就有成圣的果子，那结局就是永生。
²³ 因为罪的工价乃是死；惟有神的恩赐，在我们的主基督耶稣里，乃是永生。
使徒把这段讲论与前文衔接的过渡句值得留意：「这样，怎么说呢？」（罗6:1）我们当如何使用这甜美、安慰人的教义呢？是否要作恶以成善，如有人所说我们作的呢？（罗3:8）「我们可以仍在罪中，叫恩典显多吗？」是否要因此大着胆子去犯罪，因为我们犯的罪越多，神在我们蒙赦免之事上所显的恩典便越得荣耀？这是当有的用法吗？不，这是妄用，使徒对这样的念头大为惊骇（罗6:2）：「断乎不可」；我们远远不该有这样的思想。他接待这反对意见，正如基督对待魔鬼最黑暗的试探一样（太4:10）：「撒但，退去吧！」那些对罪给予任何容让、或为实际的不道德开路的意见，无论借推进白白恩典之名被装扮得多么合理动听，都当以最大的厌恶予以弃绝；因为在耶稣里的真理，乃是「合乎敬虔的真理」（多1:1）。使徒在本章非常详尽地强调圣洁的必要性，可归纳为两点：他对圣洁的劝勉（指出圣洁的性质），以及他为坚固这些劝勉所用的动机或论据（指出圣洁的必要）。
一、关于第一点，我们由此可以看到成圣的性质——它是什么，包含什么。概括而言，其中包含两件事：治死与活过来——向罪死、向义活；在别处则表述为「脱去旧人、穿上新人」、「止住作恶、学习行善」。
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治死，脱去旧人；这事有几种说法。（1）我们必须「不再生活在罪中」（罗6:2）；我们不可再像从前那样，也不可再行从前所行的。「往日随从外邦人的心意行……已经够了」（彼前4:3）。虽然没有人活着不犯罪，然而感谢神，有人并不「活在罪中」——不以罪为他们的元素，不以此为本分：这就是已经成圣了。（2）「罪身必须灭绝」（罗6:6）。住在我们里面的败坏就是「罪身」，如同一个身体由许多肢体和部位构成。这是必须把斧头砍向的根。我们不仅要止住犯罪的行为（这可借外在的约束或其他诱因做到），更要使恶习和倾向被削弱、被灭绝；不仅把罪的偶像从心中除掉。「叫我们不再事奉罪」。借着把原始的败坏钉死、杀死，实际犯罪的过犯就在很大程度上被防止了。毁灭罪身，那时虽仍有迦南人留在地上，以色列人却不致作他们的奴仆。是罪身执掌权杖、挥动铁杖；把它毁灭，轭便折断了。暴君伊矶伦的被杀，便是受欺压之以色列人脱离摩押人之手的拯救。（3）我们当「向罪当看自己是死的」（罗6:11）。压迫者的死是一种释放，被压迫者的死更是如此（伯3:17,18）。死亡为疲乏的人带来安息。如此我们必须向罪死——顺从它、留意它、看重它、成就其旨意，如同死人不再顺从他「昔日的」工头那样——对罪的欢乐和愉悦，如同一个垂死之人对他从前的消遣那样冷漠。死人已与从前的同伴、交往、事业、享受、职分隔绝，他不再是原来的人，不再行原来所行的，不再有原来所有的。死亡带来巨大的改变；成圣在灵魂中所作的正是这样的改变——它切断与罪的一切关联。（4）「罪必不在我们必死的身上作王，叫我们顺从它」（罗6:12）。罪虽可作为亡命之徒存留，虽可作为暴君欺压，却不可让它如君王般作王。不可让它制定律法，不可让它主持议会，不可让它统帅军兵；不可让它在我们里面居首，以致我们顺从它。我们虽有时可能被它追上、胜过，却绝不可在它的私欲中顺从它；不可让有罪的私欲成为你们的律法，使你们对它作同意的顺服。「在它的私欲里」（en tais epithymiais autou）。这是指身子，不是指罪。罪极其在乎满足身子、迎合身子。这话里也隐含一个理由：「你们必死的身子」；正因这是一个必死的身子，正飞速归于尘土，所以不要让罪在其中作王。是罪使我们的身子成为必死的，因此不要向这样的仇敌献上顺服。（5）我们不可「将肢体当作不义的器具献给罪」（罗6:13）。身上的肢体被败坏的本性当作工具，借此成就肉体的旨意；但我们不可同意这样的滥用。身上的肢体受造奇妙可畏；可惜它们竟作了魔鬼「不义以至于罪」的工具——就是照着罪恶的倾向作犯罪行动的器皿。不义归于罪；罪恶的行动坚固并加强罪恶的习性；一罪生一罪；如同放水一般，故当在尚未涉足之前止住。身上的肢体或许因试探的强劲而被迫作犯罪的器皿；但不要献它们为这样的器皿，不要同意此事。这是成圣的一支——罪的治死。
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活过来，或说向义而活；那是什么？（1）是「在新生的样式里行走」（罗6:4）。新生的样式假定有新的心，因为一生的果效是由心发出，要使水流甘甜，别无他法，唯有使源头如此。「行走」在圣经中代表整个生活言行的样式，这必须是新的。按新的规则、向新的目标、从新的原则而行走。重新选择道路。选择新的路径行走，选择新的领袖跟随，选择新的同伴同行。旧事当过，都变成新的了。这人不再是原来的他，所行的不再是原来所行的。（2）是「向神在基督耶稣里当看自己是活的」（罗6:11）。与神相交，对他有敬重、有喜悦、有关切，灵魂在一切场合都向他发出，如同对一个相投的对象，在其中得着满足：这就是向神活。神的爱在心中掌权，便是灵魂向神而活的生命。「灵魂所在之处，是其爱所在之处，而非其活动所在之处」（Anima est ubi amat, non ubi animat）。是情感和渴慕向神而活。或者，「向神活着」（我们在肉身中的生命），以他的尊荣和荣耀为目的，以他的话语和旨意为准则——在我们一切所行的事上认定他，眼睛始终仰望他：这就是向神活。「借着我们的主耶稣基督。」基督是我们属灵的生命；除他以外，不能向神而活。他是中保；若不在基督里、借着他，就没有从神那里蒙悦纳的领受，也没有向神蒙悦纳的敬奉；罪人与圣洁的神之间没有相交，除非借着主耶稣的居间。借基督作为这生命的创始者与维持者；借基督作为头，我们从他所领受的生命之影响；借基督作为根，我们得着汁液和滋养而活。在向神而活的事上，基督是「在凡事上居首」。（3）是「将自己献给神，如同从死里复活的人」（罗6:13）。圣洁的真生命与实质，正在于将自己献给主——将自己献给主（林后8:5）。「献上自己给他，不是像被征服者向征服者投降，因再不能撑持；而是像妻子将自己献给丈夫，她的心愿在于他；像学生将自己献给老师，学徒将自己献给师傅，受教于他、受管于他。不是献上你的财产给他，而是献上你们自己；不亚于你们的整个人」；parastesate eautous——accommodate vos ipsos Deo——「把你们自己献上给神」（特雷米利乌斯据叙利亚文译本如此译）。「不仅顺服他，更要与他相合；不仅一次永远地献上自己，更要常常预备好服事他。献上自己给他，如同蜡献给印，任凭他盖任何印记，任凭他随意而作、而拥有。」当保罗说：「主啊，你要我作什么？」（徒9:6）那时他就是已经献给神了。「如同从死里复活的人。」把一具死尸献给活神，并不能讨他喜悦，反而是嘲弄他：「献上自己，如同那些活着、有用途的人，献上为『活祭』」（罗12:1）。我们属灵生命最确实的证据，便是将自己献给神。那些从死里复活的人（也可指法律上的死），就是已称义、已脱离死亡的人，理当把自己献给那如此救赎他们的主。（4）是「将肢体当作义的器具献给神」。身上的肢体既从服事罪之事上撤回，就不可闲置，而当在服事神的事上使用。壮士既被赶出，就让那应得的人分掳物。虽然灵魂的能力和官能是圣洁和义的直接主体，身上的肢体却当作器皿；身子当时常预备好，在服事神的事上服事灵魂。如此（罗6:19）：「将肢体献给义作奴仆，以至于成圣。让它们在神公义之律法的引导和吩咐之下，在那内住之义——就是圣灵作为成圣者在人灵魂里所栽种的——的原则之下。」 「义以至于成圣」，暗示长进、进步和所得之地。正如每一个犯罪的行动坚固犯罪的习性，使本性越发倾向于犯罪（因此属肉体之人的肢体在此被称为「不法以至于不法」——一罪使心更易再犯一罪），照样每一个蒙恩的行动坚固蒙恩的习性：服事义就是以至于成圣；一本分预备我们进入另一本分；我们为神作的越多，便能为他作得越多。或者，服事义（eis hagiasmon）——「作为成圣的证据」。
二、此处所用的动机或论据，为要显明成圣的必要。我们心中本性地对圣洁怀有如此的反感，以致要使它们顺服圣洁并非易事：这是圣灵的工作，他借着这些理由感化人，将其置于人心中。
- 他从我们与耶稣基督圣礼上的联合来推论。我们的洗礼，连同其设计和意图，本身就含有我们当向罪死、向义活的重大理由。如此我们当善用洗礼，作为约束的缰绳以止住犯罪，作为策励的刺马针以催促尽本分。请留意这一推论。
（1）概括地说，我们「向罪是死的」——即在信仰表白和本分上是如此。我们的洗礼表明我们从罪的国度中被剪除。我们承认不再与罪相干。我们向罪死，是因有份于那能杀罪的美德和大能，也是因我们与基督联合并得着在他里面的利益——罪正是借着他被杀的。我们若仍住在罪中，这一切便归于徒然；我们与所承认的相矛盾，违背所当尽的本分，回到我们已死之事上，如同行走的鬼魂，再没有比这更不合适、更荒谬的了。因为（罗6:7）「已死的人是脱离了罪」；即向罪死的人，便脱离了罪的统治和辖制，如同仆人死了就脱离他的主人（伯3:19）。那么我们竟要作愚妄人，回到那已经脱离的奴役之中吗？当我们被领出埃及，我们还要再讲归回吗？
（2）具体地说，我们「受洗归入基督，是受洗归入他的死」（罗6:3）。我们是受洗归入基督（eis Christon——归入基督），如林前10:2所说的「归入摩西」（eis Mosen）。洗礼把我们绑定于基督，把我们作为学徒绑定于基督为老师，这是我们对基督作君王的效忠。洗礼是基督的「externa ansa——外在的把手」，借此基督抓住人，人也将自己献给基督。我们尤其「归入他的死」——有分于他死所买的特权，并负有本分既要配合他死的目的（这目的就是「救赎我们脱离一切罪恶」），又要效法他死的形状——正如基督为罪死，我们也当向罪死。这是我们洗礼的认信和应许；我们若不答覆这认信、履行这应许，便是不好了。
[1] 我们对基督之死的效法，使我们有本分向罪死；借此我们得知「和他一同受苦的效法」（腓3:10）。如此我们在此被称为「在他死的形状上与他联合」（罗6:5），to homoiomati——不仅是相似，更是同形，如同接上的砧木与接穗的形状上相合，有分于其本性。接枝是为了生命和结果：我们被栽于葡萄园中，与基督相似，而这相似当在成圣中显明。我们对耶稣基督的认信包括：他被「钉十字架、死了、葬了」；洗礼便是我们在这些事上与他圣礼上的联合，正如使徒在此所注意到的。「第一，我们的旧人和他同钉十字架」（罗6:6）。十字架之死是缓慢的死；身体被钉之后，经过多次的挣扎与挣扎：但这乃是确实的死，虽断气迟缓，至终却断气了；信徒身上罪的治死正是如此。这是被咒诅的死（加3:13）。罪如同一个被判死刑的犯人那样死，被命定毁灭；它是当咒诅的。这虽是缓慢的死，却有一事必加速其死——被钉的是「旧人」；不在其力量全盛之时，而在衰败之中：「渐旧的，就快消没了」（来8:13）。「和他同钉」（synestaurothe）——非指时间而言，乃指因果而言。基督为我们被钉，对于罪在我们身上被钉有影响。「第二」，我们「与基督同死」（罗6:8）。基督顺服至死：他死之时，我们可说与他同死，因为我们向罪死，是与他为我们罪而死的目的和榜样都相合的行动。洗礼表明并印证我们与基督的联合、我们被接在基督身上；所以我们与他同死，并负有本分，与他一样不再与罪相干。「第三，我们借着洗礼与他一同埋葬」（罗6:4）。我们的效法是完全的。我们在所承认的事上，与罪完全断绝了一切交往和相交，如同被埋葬的人与世界完全断绝；不仅不在活人之中，不再与活人同列，与他们再无相干。如此我们必须像基督那样，与罪和罪人分别出来。我们被埋葬——即在信仰表白和本分上如此：我们承认如此，我们也理当如此：这是我们在洗礼中的约和本分；我们受印记归主，因此当从罪中剪除。至于这「洗礼中的埋葬」为何与任何在水下受浸的习俗相关，我承认我不能明白——正如我们「洗礼中的钉十字架和死」不应有任何这样的关联。显然，使徒在此所称为「与基督同埋葬」的，不是记号，而是记号所表征的事，而「埋葬」这话是指基督的埋葬。正如基督被埋葬，为要复活进入更新、更属天的生活；照样我们在洗礼中被埋葬，即从罪的生活中被剪除，为要复活进入信心和爱心的新生命。
[2] 我们对基督复活的效法，使我们有本分复活进入新生。这就是保罗极其渴望知道的「他复活的大能」（腓3:10）。基督「借着父的荣耀从死里复活」，即借着父的大能。神的大能就是他的荣耀；这是荣耀的大能（西1:11）。如今在洗礼中我们负有本分效法那榜样，「在他复活的形状上与他联合」（罗6:5），「与他同活」（罗6:8）。参西2:12。归正是从罪之死到义之生的第一次复活；这复活与基督的复活相合。圣徒对基督复活的效法，似乎隐含在那么多的圣徒身体复活一事之中——虽然此事在前面已提前提及，却当认为是与基督的复活同时发生的（太27:52）。我们都与基督一同复活了。我们在两件事上必须效法基督的复活：「第一」，他复活「不再死」（罗6:9）。我们读到许多别人从死里复活，但他们复活是「要再死」。但当基督复活时，他复活「不再死」；所以他留下他的裹尸布，而那将要再死的拉撒路却把它带出来，如同一个还会再用到它的人：但基督身上「死不再作主了」；他确是死过，如今却活了，并且活到永永远远（启1:18）。如此我们也当从罪的坟墓中复活，永不再归回其中，不再与黑暗之工有任何相交，既已离开那坟墓、那「如同幽暗本身一般的幽暗之地」。「第二」，他复活「向神活着」（罗6:10），活属天的生活，领受那摆在前面的荣耀。其他从死里复活的人，在每一方面都归回他们从前的生活；但基督不是如此：他复活为要离开世界。「如今我不在世上」（约13:1；17:11）。他复活「向神活」，就是为代求、为掌权，一切都为父的荣耀。如此我们也当复活「向神活」：这就是他所谓的「新生的样式」（罗6:4），从别的原则、按别的规则、以别的目标而活——与我们从前所行的不同。献给神的生活才是新生活；从前「己」是首要、最高的目标，如今是神。真活就是向神而活，眼睛始终仰望他，以他为一切行动的中心。
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他从新约宝贵的应许和特权来推论（罗6:14）。可能有人反对说，我们不能征服、制服罪，罪无可避免地胜过我们：「不，」他说，「你所较量的仇敌，是可以对付、可以制服的，只要你坚守阵地、执持兵器；这仇敌已经被挫败、被打退；在恩典之约中已为你预备了力量供你使用，只要你使用它。『罪必不能作你们的主。』」神对我们的应许，比我们对神的应许更有能力、更有效地治死罪。罪在信徒身上虽会挣扎，并可能给他许多麻烦，但不能作主；它虽会搅扰他，却不能辖制他。「因为我们不在律法之下，乃在恩典之下」——不在罪和死的律之下，而在「生命之灵的律，这律在基督耶稣里」；我们受别的原则所推动：换了新主，便换了新法。或者，不在行为之约之下——它要砖却不给草， slightest 失败便定罪，其要旨是「行就活，不行就死」；乃在恩典之约之下——它以真诚为我们的福音完全，所要求的无非它应许赐力量去行的，且这约在此理得妥当：在约中的每一过犯并不把我们置于约外，尤其它不把我们的拯救留在我们自己手中，而是交托在「中保」手中——他为我们承当，使罪不能作我们的主；他自己已经定罪了罪，并要毁灭它；所以，我们若追击得胜，就必得胜有余。基督以恩典的金杖掌权，他不容让罪管辖那些乐意顺服他治理的人。这话对一切真信徒极其安慰。我们若在律法之下，便已灭亡，因为律法咒诅一切不常守凡事的人；但我们乃在恩典之下——这恩典悦纳甘心乐意的心，不苛刻记我们所行的错，留下悔改的余地，并应许悔改即蒙赦免；对一个高尚的心，还有什么比这更有力的动机，使我们与罪无分无关呢？我们竟要得罪如此大的良善、妄用如此的爱吗？有人或许会从这花中吸出毒来，不正当地以此为鼓励去犯罪。请看使徒对这样的念头如何惊骇（罗6:15）：「我们不在律法之下，乃在恩典之下，就可以犯罪吗？断乎不可。」还有什么比从朋友格外表达的好意和善意中找借口去冒犯他，更为黑暗、更为恶毒呢？践踏这样的心肠，向这样的爱吐唾沫，人与人之间，全世界都要为之呼喊羞耻。
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他从这事对我们光景——对我们有利还是不利——的证据来推论（罗6:16）：「你们献自己作奴仆，顺从谁，就作谁的奴仆。」一切世人或为神的奴仆，或为罪的奴仆；这是两个家。如今，我们若要知道自己属于哪个家，就当查问：我们顺服哪一位主人？我们顺服罪的律法，将成为反对我们的证据，证明我们属于那死亡所笼罩的家。照样，我们顺服基督的律法，便证明我们与基督的家有关。
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他从他们从前的罪来推论（罗6:17-21）；在此我们可以留意：
（1）他们从前是何等人、行了何事。我们常常需要被提醒自己从前的光景。保罗常常在自己身上，并写信的对象身上记念这事。[1]「你们从前作罪的奴仆。」那些如今作神奴仆的人，理当记念自己从前作罪奴仆的时候，好使自己谦卑、悔改、警醒，并在事奉神的事上奋发。事奉罪如此被千人离弃、脱下其轭，这本身就是对事奉罪的责备；而真诚地离弃它、归向事奉神的人，再没有归回那从前苦工的。 「神感谢你们曾是这样」，即：你们虽曾如此，如今却顺服了。你们曾是这样——感谢神，我们可以把它当作已过之事来讲：你们曾是这样，如今不再这样了。不但如此，你们从前如此，反倒大大彰显神在你们美好改变中所施的怜悯和恩典。感谢神，从前的罪成了现今圣洁的对衬，也成了激励。[2]「你们从前将肢体献给不洁不法作奴仆，以至于不法」（罗6:19）。有罪光景的悲惨之一，便是身子作了罪的苦工，再没有比这更卑贱、更艰苦的奴役了，如同那浪子被差到田里放猪。「你们将……献了」——罪人在服事罪的事上是自愿的。魔鬼不能强迫他们服事，除非他们自己献上。这将使神在罪人的灭亡中得称为义：他们「自卖去行恶」，是他们自己的行为和契约。「以至于不法」——每一个犯罪的行动坚固并加强犯罪的习性：不法既为工，便得不法为赏。播种风，收割暴风；每况愈下，越发刚硬。他是「照人的常话」说的，即从人间常见之事——服事的更换和归属的更换——取一比喻。[3]「你们不被义约束」（罗6:20）；不是因被赐予自由而不受约束，而是因自己取的自由而不受约束——这是放纵：「你们完全缺乏那善的——缺乏任何良善的原则、感动或倾向——缺乏对神律法和旨意的一切顺服，缺乏与他形像的一切相符；你们对此还大为满意，以为这是一种自由；然而从义而来的自由，是最坏的一种奴役。」
（2）这蒙福的改变是如何发生的，其内容是什么。
[1]「你们从心里顺服了所传给你们道理的模范」（罗6:17）。这话描述归正——它是什么；它是我们与基督和他仆人所传给我们的福音相合、相从。「旁注：你们被交在其中」（eis hon paredothete——「被交在其中」）。请留意：「第一」，恩典的准则，「道理的模范」——typon didaches。福音是真理和圣洁的大准则；它是印章，恩典是那印章的印记；它是「正道之言的模范」（提前1:13，和合本小字）。「第二」，恩典的性质，作为我们与那准则的相合。1. 是「从心里顺服」。福音不仅是要信的道，更是要顺服的道，且是从心里顺服——表明这顺服的真诚和实在；不在信仰表白上，而在能力上——从心，从最深处，从我们发号施令的部分。2. 是「被交在其中」，如同蜡被投入印的印记，逐线逐划地相应，完全呈现它的形状。真正作基督徒，就是被改变为福音的形像和样式，我们的灵魂与它相应，与它相合，与它相仿——悟性、意志、情感、目标、原则、行动，一切都照着那道理的模范。
[2]「既从罪里得了释放，就作了义的奴仆」（罗6:18），「作了神的奴仆」（罗6:22）。归正，第一，是从服事罪中得自由；就是脱下那轭，决心不再与它相干。第二，是把自己献给神和义的事奉——以神为主人，以义为工。当我们从罪中得释放，并非为让我们可以随己意而活、自己作主；不：当我们被领出埃及，便如以色列人被领到圣山，领受律法，并在那里被带入约的约束。请留意：我们非先脱离罪的权势和辖制，不能作神的奴仆；我们不能事奉两个如此截然相反的主人——神和罪。我们必须像浪子那样，先辞别那公民的苦工，才能回到父家。
（3）他们如今对自己从前的工作和道路有何想法。他诉诸他们自己（罗6:21），他们岂没有发现服事罪：[1] 是不结果子的服事：「你们当日得了什么果子呢？」你曾借它得到什么吗？坐下，结算账目，计算你的收益，你当日得了什么果子？除了将来的亏损——那是无限大的——之外，就是罪的现今所得，也不值得一提。「什么果子呢？」没有一样配称为果子的。罪现今的愉悦和利益，不配称为果子；它们不过是糠秕，是「耕罪孽、种虚空」，所收的也是一样。[2] 是不体面的服事；它是「你们现今看为羞耻的」事——为它的愚妄羞耻，为它的污秽羞耻。羞耻是随罪进入世界的，至今仍是罪的确然产物——或是悔改的羞耻，若不是，就是永远的羞耻和蔑视。谁会故意去行那他迟早必以为耻的事呢？
- 他从这一切事的结局来推论。这是理性受造之物的特权——他们有展望的能力，能向前看，思想事物的结局。为要劝我们离罪归圣，此处把福与祸、善与恶、生与死摆在我们面前；我们被置于选择之中。（1）罪的结局是死（罗6:21）：「那些事的结局就是死。」道路虽似悦人动心，结局却是凄惨：至终它必咬人；末后必成为苦楚。「罪的工价乃是死」（罗6:23）。死之临到罪人——既已犯罪——正如工钱之临到仆人——既已作工。这话对每一项罪都成立。没有任何罪在本性上是可恕的。死是最小之罪的工价。罪在此被描绘为：或作赐工价的工作，或作赐工价的主人；凡作罪之奴仆、行罪之工的人，都当指望如此得报。（2）若果子归于圣洁——若有真实而长进之恩的活跃原则——结局就是永生——何等幸福的结局！——虽然道路是上坡，虽狭窄、多荆棘、有埋伏，然而末了永生是确实的。如此（罗6:23），「神的恩赐乃是永生」。天堂就是生命，在于看见神并享受神；这是永生，没有软弱相伴，没有死亡为它划下句号。这是「神的恩赐」。死是罪的工价，是按功德而来的；生命却是恩赐，是按恩宠而来的。罪人赚得地狱，但圣徒并不赚得天堂。天堂的荣耀与我们的顺服之间没有相称；我们若到了天堂，必须感谢神，不可感谢自己。这恩赐是「在我们的主基督耶稣里」。是基督买赎了它、预备了它、预备我们进入它、保守我们达到它；他是「阿拉法和俄梅戛」，是我们救恩中「在凡事上居首」的那位。
英文原文
On Sanctification (58 AD)
¹ What shall we say then? Shall we continue in sin, that grace may abound?
² God forbid. How shall we, that are dead to sin, live any longer therein?
³ Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?
⁴ Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should 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:
⁶ Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.
⁷ For he that is dead is freed from sin.
⁸ Now if we be dead with Christ, we believe that we shall also live with him:
⁹ Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him.
¹⁰ For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.
¹¹ Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.
¹² Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.
¹³ Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.
¹⁴ For sin shall not have dominion over you: for ye are not under the law, but under grace.
¹⁵ What then? shall we sin, because we are not under the law, but under grace? God forbid.
¹⁶ Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?
¹⁷ But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.
¹⁸ Being then made free from sin, ye became the servants of righteousness.
¹⁹ I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.
²⁰ For when ye were the servants of sin, ye were free from righteousness.
²¹ What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death.
²² But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.
²³ For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.
The apostle's transition, which joins this discourse with the former, is observable: "What shall we say then? Ro 6:1. What use shall we make of this sweet and comfortable doctrine? Shall we do evil that good may come, as some say we do? Ro 3:8. Shall we continue in sin that grace may abound? Shall we hence take encouragement to sin with so much the more boldness, because the more sin we commit the more will the grace of God be magnified in our pardon? Is this a use to be made of it?" No, it is an abuse, and the apostle startles at the thought of it (Ro 6:2): "God forbid; far be it from us to think such a thought." He entertains the objection as Christ did the devil's blackest temptation (Mt 4:10): Get thee hence, Satan. Those opinions that give any countenance to sin, or open a door to practical immoralities, how specious and plausible soever they be rendered, by the pretension of advancing free grace, are to be rejected with the greatest abhorrence; for the truth as it is in Jesus is a truth according to godliness, Tit 1:1. The apostle is very full in pressing the necessity of holiness in this chapter, which may be reduced to two heads:—His exhortations to holiness, which show the nature of it; and his motives or arguments to enforce those exhortations, which show the necessity of it.
I. For the first, we may hence observe the nature of sanctification, what it is, and wherein it consists. In general it has two things in it, mortification and vivification—dying to sin and living to righteousness, elsewhere expressed by putting off the old man and putting on the new, ceasing to do evil and learning to do well.
1. Mortification, putting off the old man; several ways this is expressed. (1.) We must live no longer in sin (Ro 6:2), we must not be as we have been nor do as we have done. The time past of our life must suffice, 1Pe 4:3. Though there are none that live without sin, yet, blessed be God, there are those that do not live in sin, do not live in it as their element, do not make a trade of it: this is to be sanctified. (2.) The body of sin must be destroyed, Ro 6:6. The corruption that dwelleth in us is the body of sin, consisting of many parts and members, as a body. This is the root to which the axe must be laid. We must not only cease from the acts of sin (this may be done through the influence of outward restraints, or other inducements), but we must get the vicious habits and inclinations weakened and destroyed; not only cast away the idols of iniquity out of the heart.—That henceforth we should not serve sin. The actual transgression is certainly in a great measure prevented by the crucifying and killing of the original corruption. Destroy the body of sin, and then, though there should be Canaanites remaining in the land, yet the Israelites will not be slaves to them. It is the body of sin that sways the sceptre, wields the iron rod; destroy this, and the yoke is broken. The destruction of Eglon the tyrant is the deliverance of oppressed Israel from the Moabites. (3.) We must be dead indeed unto sin, Ro 6:11. As the death of the oppressor is a release, so much more is the death of the oppressed, Job 3:17,18. Death brings a writ of ease to the weary. Thus must we be dead to sin, obey it, observe it, regard it, fulfil its will no more than he that is dead doth his quandam task-masters—be as indifference to the pleasures and delights of sin as a man that is dying is to his former diversions. He that is dead is separated from his former company, converse, business, enjoyments, employments, is not what he was, does not what he did, has not what he had. Death makes a mighty change; such a change doth sanctification make in the soul, it cuts off all correspondence with sin. (4.) Sin must not reign in our mortal bodies that we should obey it, Ro 6:12. Though sin may remain as an outlaw, though it may oppress as a tyrant, yet let it not reign as a king. Let it not make laws, nor preside in councils, nor command the militia; let it not be uppermost in the soul, so that we should obey it. Though we may be sometimes overtaken and overcome by it, yet let us never be obedient to it in the lusts thereof; let not sinful lusts be a law to you, to which you would yield a consenting obedience. In the lusts thereof—en tais epithymiais autou. It refers to the body, not to sin. Sin lies very much in the gratifying of the body, and humouring that. And there is a reason implied in the phrase your mortal body; because it is a mortal body, and hastening apace to the dust, therefore let not sin reign in it. It was sin that made our bodies mortal, and therefore do not yield obedience to such an enemy. (5.) We must not yield our members as instruments of unrighteousness, Ro 6:13. The members of the body are made use of by the corrupt nature as tools, by which the wills of the flesh are fulfilled; but we must not consent to that abuse. The members of the body are fearfully and wonderfully made; it is a pity they should be the devil's tools of unrighteousness unto sin, instruments of the sinful actions, according to the sinful dispositions. Unrighteousness is unto sin; the sinful acts confirm and strengthen the sinful habits; one sin begets another; it is like the letting forth of water, therefore leave it before it be meddled with. The members of the body may perhaps, through the prevalency of temptation, be forced to be instruments of sin; but do not yield them to be so, do not consent to it. This is one branch of sanctification, the mortification of sin.
2. Vivification, or living to righteousness; and what is that? (1.) It is to walk in newness of life, Ro 6:4. Newness of life supposes newness of heart, for out of the heart are the issues of life, and there is not way to make the stream sweet but by making the spring so. Walking, in scripture, is put for the course and tenour of the conversation, which must be new. Walk by new rules, towards new ends, from new principles. Make a new choice of the way. Choose new paths to walk in, new leaders to walk after, new companions to walk with. Old things should pass away, and all things become new. The man is what he was not, does what he did not. (2.) It is to be alive unto God through Jesus Christ our Lord, Ro 6:11. To converse with God, to have a regard to him, a delight in him, a concern for him, the soul upon all occasions carried out towards him as towards an agreeable object, in which it takes a complacency: this is to be alive to God. The love of God reigning in the heart is the life of the soul towards God. Anima est ubi amat, non ubi animat—The soul is where it loves, rather than where it lives. It is to have the affections and desires alive towards God. Or, living (our live in the flesh) unto God, to his honour and glory as our end, by his word and will as our rule—in all our ways to acknowledge him, and to have our eyes ever towards him; this is to live unto God.—Through Jesus Christ our Lord. Christ is our spiritual life; there is no living to God but through him. He is the Mediator; there can be no comfortable receivings from God, nor acceptable regards to God, but in and through Jesus Christ; no intercourse between sinful souls and a holy God, but by the mediation of the Lord Jesus. Through Christ as the author and maintainer of this life; through Christ as the head from whom we receive vital influence; through Christ as the root by which we derive sap and nourishment, and so live. In living to God, Christ is all in all. (3.) It is to yield ourselves to God, as those that are alive from the dead, Ro 6:13. The very life and being of holiness lie in the dedication of ourselves to the Lord, giving our own selves to the Lord, 2Co 8:5. "Yield yourselves to him, not only as the conquered yields to the conqueror, because he can stand it out no longer; but as the wife yields herself to her husband, to whom her desire is, as the scholar yields himself to the teacher, the apprentice to his master, to be taught and ruled by him. Not yield your estates to him, but yield yourselves; nothing less than your whole selves;" parastesate eautous—accommodate vos ipsos Deo—accommodate yourselves to God; so Tremellius, from the Syriac. "Not only submit to him, but comply with him; not only present yourselves to him once for all, but be always ready to serve him. Yield yourselves to him as wax to the seal, to take any impression, to be, and have, and do, what he pleases." When Paul said, Lord, what wilt thou have me to do? (Ac 9:6) he was then yielded to God. As those that are alive from the dead. To yield a dead carcase to a living God is not to please him, but to mock him: "Yield yourselves as those that are alive and good for something, a living sacrifice," Ro 12:1. The surest evidence of our spiritual life is the dedication of ourselves to God. It becomes those that are alive from the dead (it may be understood of a death in law), that are justified and delivered from death, to give themselves to him that hath so redeemed them. (4.) It is to yield our members as instruments of righteousness to God. The members of our bodies, when withdrawn from the service of sin, are not to lie idle, but to be made use of in the service of God. When the strong man armed is dispossessed, let him whose right it is divide the spoils. Though the powers and faculties of the soul be the immediate subjects of holiness and righteousness, yet the members of the body are to be instruments; the body must be always ready to serve the soul in the service of God. Thus (Ro 6:19), "Yield your members servants to righteousness unto holiness. Let them be under the conduct and at the command of the righteous law of God, and that principle of inherent righteousness which the Spirit, as sanctifier, plants in the soul." Righteousness unto holiness, which intimates growth, and progress, and ground obtained. As every sinful act confirms the sinful habit, and makes the nature more and more prone to sin (hence the members of a natural man are here said to be servants to iniquity unto iniquity—one sin makes the heart more disposed for another), so every gracious act confirms the gracious habit: serving righteousness is unto holiness; one duty fits us for another; and the more we do the more we may do for God. Or serving righteousness, eis hagiasmon—as an evidence of sanctification.
II. The motives or arguments here used to show the necessity of sanctification. There is such an antipathy in our hearts by nature to holiness that it is no easy matter to bring them to submit to it: it is the Spirit's work, who persuades by such inducements as these set home upon the soul.
1. He argues from our sacramental conformity to Jesus Christ. Our baptism, with the design and intention of it, carried in it a great reason why we should die to sin, and live to righteousness. Thus we must improve our baptism as a bridle of restraint to keep us in from sin, as a spur of constraint to quicken us to duty. Observe this reasoning.
(1.) In general, we are dead to sin, that is, in profession and in obligation. Our baptism signifies our cutting off from the kingdom of sin. We profess to have no more to do with sin. We are dead to sin by a participation of virtue and power for the killing of it, and by our union with Christ and interest in him, in and by whom it is killed. All this is in vain if we persist in sin; we contradict a profession, violate an obligation, return to that to which we were dead, like walking ghosts, than which nothing is more unbecoming and absurd. For (Ro 6:7) he that is dead is freed from sin; that is, he that is dead to it is freed from the rule and dominion of it, as the servant that is dead is freed from his master, Job 3:19. Now shall we be such fools as to return to that slavery from which we are discharged? When we are delivered out of Egypt, shall we talk of going back to it again?
(2.) In particular, being baptized into Jesus Christ, we were baptized into his death, Ro 6:3. We were baptized eis Christon—unto Christ, as 1Co 10:2, eis Mosen—unto Moses. Baptism binds us to Christ, it binds us apprentice to Christ as our teacher, it is our allegiance to Christ as our sovereign. Baptism is externa ansa Christi—the external handle of Christ, by which Christ lays hold on men, and men offer themselves to Christ. Particularly, we were baptized into his death, into a participation of the privileges purchased by his death, and into an obligation both to comply with the design of his death, which was to redeem us from all iniquity, and to conform to the pattern of his death, that, as Christ died for sin, so we should die to sin. This was the profession and promise of our baptism, and we do not do well if we do not answer this profession, and make good this promise.
[1.] Our conformity to the death of Christ obliges us to die unto sin; thereby we know the fellowship of his sufferings, Php 3:10. Thus we are here said to be planted together in the likeness of is death (Ro 6:5), to homoiomati, not only a conformity, but a conformation, as the engrafted stock is planted together into the likeness of the shoot, of the nature of which it doth participate. Planting is in order to life and fruitfulness: we are planted in the vineyard in a likeness to Christ, which likeness we should evidence in sanctification. Our creed concerning Jesus Christ is, among other things, that he was crucified, dead, and buried; now baptism is a sacramental conformity to him in each of these, as the apostle here takes notice. First, Our old man is crucified with him, Ro 6:6. The death of the cross was a slow death; the body, after it was nailed to the cross, gave many a throe and many a struggle: but it was a sure death, long in expiring, but expired at last; such is the mortification of sin in believers. It was a cursed death, Ga 3:13. Sin dies as a malefactor, devoted to destruction; it is an accursed thing. Though it be a slow death, yet this must needs hasten it that it is an old man that is crucified; not in the prime of its strength, but decaying: that which waxeth old is ready to vanish away, Heb 8:13. Crucified with him—synestaurothe, not in respect of time, but in respect of causality. The crucifying of Christ for us has an influence upon the crucifying of sin in us. Secondly, We are dead with Christ, Ro 6:8. Christ was obedient to death: when he died, we might be said to die with him, as our dying to sin is an act of conformity both to the design and to the example of Christ's dying for sin. Baptism signifies and seals our union with Christ, our engrafting into Christ; so that we are dead with him, and engaged to have no more to do with sin than he had. Thirdly, We are buried with him by baptism, Ro 6:4. Our conformity is complete. We are in profession quite cut off from all commerce and communion with sin, as those that are buried are quite cut off from all the world; not only not of the living, but no more among the living, have nothing more to do with them. Thus must we be, as Christ was, separate from sin and sinners. We are buried, namely, in profession and obligation: we profess to be so, and we are bound to be so: it was our covenant and engagement in baptism; we are sealed to be the Lord's, therefore to be cut off from sin. Why this burying in baptism should so much as allude to any custom of dipping under water in baptism, any more than our baptismal crucifixion and death should have any such references, I confess I cannot see. It is plain that it is not the sign, but the thing signified, in baptism, that the apostle here calls being buried with Christ, and the expression of burying alludes to Christ's burial. As Christ was buried, that he might rise again to a new and more heavenly life, so we are in baptism buried, that is, cut off from the life of sin, that we may rise again to a new life of faith and love.
[2.] Our conformity to the resurrection of Christ obliges us to rise again to newness of life. This is the power of his resurrection which Paul was so desirous to know, Php 3:10. Christ was raised up from the dead by the glory of the Father, that is, by the power of the Father. The power of God is his glory; it is glorious power, Col 1:11. Now in baptism we are obliged to conform to that pattern, to be planted in the likeness of his resurrection (Ro 6:5), to live with him, Ro 6:8. See Col 2:12. Conversion is the first resurrection from the death of sin to the life of righteousness; and this resurrection is conformable to Christ's resurrection. This conformity of the saints to the resurrection of Christ seems to be intimated in the rising of so many of the bodies of the saints, which, though mentioned before by anticipation, is supposed to have been concomitant with Christ's resurrection, Mt 27:52. We have all risen with Christ. In two things we must conform to the resurrection of Christ:—First, He rose to die no more, Ro 6:9. We read of many others that were raised from the dead, but they rose to die again. But, when Christ rose, he rose to die no more; therefore he left his grave-clothes behind him, whereas Lazarus, who was to die again, brought them out with him, as one that should have occasion to use them again: but over Christ death has no more dominion; he was dead indeed, but he is alive, and so alive that he lives for evermore, Re 1:18. Thus we must rise from the grave of sin never again to return to it, nor to have any more fellowship with the works of darkness, having quitted that grave, that land of darkness as darkness itself. Secondly, He rose to live unto God (Ro 6:10), to live a heavenly life, to receive that glory which was set before him. Others that were raised from the dead returned to the same life in every respect which they had before lived; but so did not Christ: he rose again to leave the world. Now I am no more in the world, Joh 13:1,17:11. He rose to live to God, that is, to intercede and rule, and all to the glory of the Father. Thus must we rise to live to God: this is what he calls newness of life (Ro 6:4), to live from other principles, by other rules, with other aims, than we have done. A life devoted to God is a new life; before, self was the chief and highest end, but now God. To live indeed is to live to God, with our eyes ever towards him, making him the centre of all our actions.
2. He argues from the precious promises and privileges of the new covenant, Ro 6:14. It might be objected that we cannot conquer and subdue sin, it is unavoidably too hard for us: "No," says he, "you wrestle with an enemy that may be dealt with and subdued, if you will but keep your ground and stand to your arms; it is an enemy that is already foiled and baffled; there is strength laid up in the covenant of grace for your assistance, if you will but use it. Sin shall not have dominion." God's promises to us are more powerful and effectual for the mortifying of sin than our promises to God. Sin may struggle in a believer, and may create him a great deal of trouble, but it shall not have dominion; it may vex him, but shall not rule over him. For we are not under the law, but under grace, not under the law of sin and death, but under the law of the spirit of life, which is in Christ Jesus: we are actuated by other principles than we have been: new lords, new laws. Or, not under the covenant of works, which requires brick, and gives no straw, which condemns upon the least failure, which runs thus, "Do this, and live; do it not, and die;" but under the covenant of grace, which accepts sincerity as our gospel perfection, which requires nothing but what it promises strength to perform, which is herein well ordered, that every transgression in the covenant does not put us out of covenant, and especially that it does not leave our salvation in our own keeping, but lays it up in the hands of the Mediator, who undertakes for us that sin shall not have dominion over us, who hath himself condemned it, and will destroy it; so that, if we pursue the victory, we shall come off more than conquerors. Christ rules by the golden sceptre of grace, and he will not let sin have dominion over those that are willing subjects to that rule. This is a very comfortable word to all true believers. If we were under the law, we were undone, for the law curses every one that continues not in every thing; but we are under grace, grace which accepts the willing mind, which is not extreme to mark what we do amiss, which leaves room for repentance, which promises pardon upon repentance; and what can be to an ingenuous mind a stronger motive than this to have nothing to do with sin? Shall we sin against so much goodness, abuse such love? Some perhaps might suck poison out of this flower, and disingenuously use this as an encouragement to sin. See how the apostle starts at such a thought (Ro 6:15): Shall we sin because we are not under the law, but under grace? God forbid. What can be more black and ill-natured than from a friend's extraordinary expressions of kindness and good-will to take occasion to affront and offend him? To spurn at such bowels, to spit in the face of such love, is that which, between man and man, all the world would cry out shame on.
3. He argues from the evidence that this will be of our state, making for us, or against us (Ro 6:16): To whom you yield yourselves servants to obey, his servants you are. All the children of men are either the servants of God, or the servants of sin; these are the two families. Now, if we would know to which of these families we belong, we must enquire to which of these masters we yield obedience. Our obeying the laws of sin will be an evidence against us that we belong to that family on which death is entailed. As, on the contrary, our obeying the laws of Christ will evidence our relation to Christ's family.
4. He argues from their former sinfulness, Ro 6:17-21, where we may observe,
(1.) What they had been and done formerly. We have need to be often reminded of our former state. Paul frequently remembers it concerning himself, and those to whom he writes. [1.] You were the servants of sin. Those that are now the servants of God would do well to remember the time when they were the servants of sin, to keep them humble, penitent, and watchful, and to quicken them in the service of God. It is a reproach to the service of sin that so many thousands have quitted the service, and shaken off the yoke; and never any that sincerely deserted it, and gave themselves to the service of God, have returned to the former drudgery. "God be thanked that you were so, that is, that though you were so, yet you have obeyed. You were so; God be thanked that we can speak of it as a thing past: you were so, but you are not now so. Nay, your having been so formerly tends much to the magnifying of divine mercy and grace in the happy change. God be thanked that the former sinfulness is such a foil and such a spur to your present holiness." [2.] You have yielded your members servants to uncleanness, and to iniquity unto iniquity, Ro 6:19. It is the misery of a sinful state that the body is made a drudge to sin, than which there could not be a baser or a harder slavery, like that of the prodigal that was sent into the fields to feed swine. You have yielded. Sinners are voluntary in the service of sin. The devil could not force them into the service, if they did not yield themselves to it. This will justify God in the ruin of sinners, that they sold themselves to work wickedness: it was their own act and deed. To iniquity unto iniquity. Every sinful act strengthens and confirms the sinful habit: to iniquity as the work unto iniquity as the wages. Sow the wind, and reap the whirlwind; growing worse and worse, more and more hardened. This he speaks after the manner of men, that is, he fetches a similitude from that which is common among men, even the change of services and subjections. [3.] You were free from righteousness (Ro 6:20); not free by any liberty given, but by a liberty taken, which is licentiousness: "You were altogether void of that which is good,—void of any good principles, motions, or inclinations,—void of all subjection to the law and will of God, of all conformity to his image; and this you were highly pleased with, as a freedom and a liberty; but a freedom from righteousness is the worst kind of slavery."
(2.) How the blessed change was made, and wherein it did consist.
[1.] You have obeyed from the heart that form of doctrine which was delivered to you, Ro 6:17. This describes conversion, what it is; it is our conformity to, and compliance with, the gospel which was delivered to us by Christ and his ministers.—Margin. Whereto you were delivered; eis hon paredothete—into which you were delivered. And so observe, First, The rule of grace, that form of doctrine—typon didaches. The gospel is the great rule both of truth and holiness; it is the stamp, grace is the impression of that stamp; it is the form of healing words, 1Ti 1:13. Secondly, The nature of grace, as it is our conformity to that rule. 1. It is to obey from the heart. The gospel is a doctrine not only to be believed, but to be obeyed, and that from the heart, which denotes the sincerity and reality of that obedience; not in profession only, but in power—from the heart, the innermost part, the commanding part of us. 2. It is to be delivered into it, as into a mould, as the wax is cast into the impression of the seal, answering it line for line, stroke for stroke, and wholly representing the shape and figure of it. To be a Christian indeed is to be transformed into the likeness and similitude of the gospel, our souls answering to it, complying with it, conformed to it—understanding, will, affections, aims, principles, actions, all according to that form of doctrine.
[2.] Being made free from sin, you became servants of righteousness (Ro 6:18), servants to God, Ro 6:22. Conversion is, First, A freedom from the service of sin; it is the shaking off of that yoke, resolving to have no more to do with it. Secondly, A resignation of ourselves to the service of God and righteousness, to God as our master, to righteousness as our work. When we are made free from sin, it is not that we may live as we list, and be our own masters; no: when we are delivered out of Egypt, we are, as Israel, led to the holy mountain, to receive the law, and are there brought into the bond of the covenant. Observe, We cannot be made the servants of God till we are freed from the power and dominion of sin; we cannot serve two masters so directly opposite one to another as God and sin are. We must, with the prodigal, quit the drudgery of the citizen of the country, before we can come to our Father's house.
(3.) What apprehensions they now had of their former work and way. He appeals to themselves (Ro 6:21), whether they had not found the service of sin, [1.] An unfruitful service: "What fruit had you then? Did you ever get any thing by it? Sit down, and cast up the account, reckon your gains, what fruit had you then?" Besides the future losses, which are infinitely great, the very present gains of sin are not worth mentioning. What fruit? Nothing that deserves the name of fruit. The present pleasure and profit of sin do not deserve to be called fruit; they are but chaff, ploughing iniquity, sowing vanity, and reaping the same. [2.] It is an unbecoming service; it is that of which we are now ashamed—ashamed of the folly, ashamed of the filth, of it. Shame came into the world with sin, and is still the certain product of it—either the shame of repentance, or, if not that, eternal shame and contempt. Who would wilfully do that which sooner or later he is sure to be ashamed of?
5. He argues from the end of all these things. it is the prerogative of rational creatures that they are endued with a power of prospect, are capable of looking forward, considering the latter end of things. To persuade us from sin to holiness here are blessing and cursing, good and evil, life and death, set before us; and we are put to our choice. (1.) The end of sin is death (Ro 6:21): The end of those things is death. Though the way may seem pleasant and inviting, yet the end is dismal: at the last it bites; it will be bitterness in the latter end. The wages of sin is death, Ro 6:23. Death is as due to a sinner when he hath sinned as wages are to a servant when he hath done his work. This is true of every sin. There is no sin in its own nature venial. Death is the wages of the least sin. Sin is here represented either as the work for which the wages are given, or as the master by whom the wages are given; all that are sin's servants and do sin's work must expect to be thus paid. (2.) If the fruit be unto holiness, if there be an active principle of true and growing grace, the end will be everlasting life—a very happy end!—Though the way be up-hill, though it be narrow, and thorny, and beset, yet everlasting life at the end of it is sure. So, Ro 6:23, The gift of God is eternal life. Heaven is life, consisting in the vision and fruition of God; and it is eternal life, no infirmities attending it, no death to put a period to it. This is the gift of God. The death is the wages of sin, it comes by desert; but the life is a gift, it comes by favour. Sinners merit hell, but saints do not merit heaven. There is no proportion between the glory of heaven and our obedience; we must thank God, and not ourselves, if ever we get to heaven. And this gift is through Jesus Christ our Lord. It is Christ that purchased it, prepared it, prepares us for it, preserves us to it; he is the Alpha and Omega, All in all in our salvation.
使徒既已详尽地宣告、阐发并证明了因信称义这一重大教义，便唯恐有人从这朵香花中吸取毒液，将神的恩典变为放纵与邪荡，于是他以同样的热心、同样丰富的言辞与同样有力的论证，强调成圣与圣洁生活的绝对必要，视之为称义不可分割的果子与伴侣；因为无论何处，耶稣基督既被神作了某人的义，也就被神作了那人的圣洁（林前1:30）。水和血从受死的耶稣被刺的肋旁一同涌流而出。神所这样配合的，我们断不敢分开。