You are saved by grace. Because you are no longer under the law ( old mosaic laws) and you have been baptized into Gods church which removes original and active sin up to the point of baptism. St John Chrysostom But yield yourselves unto God, as those that are alive from the dead. See how by his bare words he exhorts them, on that side naming sin and on this God. For by showing what a difference there is between the rulers, he casts out of all excuse the soldier that leaveth God, and desireth to serve under the dominion of sin. But it is not only in this way, but also by the sequel, that he establishes this; by saying, as alive from the dead. For by these he shows the wretchedness of the other, and the greatness of Gods gift. For consider, he says, what you were, and what you have been made. What then were ye? Dead, and ruined by a destruction which could not from any quarter be repaired. For neither was there any one who had the power to assist you. And what have ye been made out of those dead ones? Alive with immortal life. And by whom? By the all-powerful God. Ye ought therefore to marshal yourselves under Him with as much cheerful readiness, as men would who had been made alive from being dead. And your members as instruments of righteousness. Hence, the body is not evil, since it may be made an arm [1364] of righteousness. But by calling it an arm, he makes it clear that there is a hard warfare at hand for us. And for this reason we need strong armor, and also a noble spirit, and one acquainted too with the ways of this warfare; and above all we need a commander. The Commander however is standing by, ever ready to help us, and abiding unconquerable, and has furnished us with strong arms likewise. Farther, we have need of a purpose of mind to handle them as should be, so that we may both obey our Commander, and take the field for our country. Having then given us this vigorous exhortation, and reminded us of arms, and battle, and wars, see how he encourages the soldier again and cherishes [1365] his ready spirit. Ver. 14. For sin shall no more have dominion over you; for ye are not under the Law, but under grace. If then sin hath no more dominion over us, why does he lay so great a charge upon them as he does in the words, Let not sin reign in your mortal body, and, yield not ye your members as instruments of unrighteousness unto sin? What does that here said mean then? He is sowing a kind of seed in this statement, which he means to develop afterwards, and to cultivate in a powerful argument. What then is this statement? It is this; that our body, before Christs coming, was an easy prey to the assaults of sin. For after death a great swarm of passions entered also. And for this cause it was not lightsome for running the race of virtue. For there was no Spirit present to assist, nor any baptism of power to mortify. (John vii. 39.) But as some horse (Plato Phædr. §74) that answereth not the rein, it ran indeed, but made frequent slips, the Law meanwhile announcing what was to be done and what not, yet not conveying into those in the race anything over and above exhortation by means of words. But when Christ had come, the effort became afterwards more easy, and therefore we had a more distant goal (meizona ta skammata) set us, in that the assistance we had given us was greater. Wherefore also Christ saith, Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven. (Matt. v. 20.) But this he says more clearly in the sequel. But at present he alludes here briefly to it, to show that unless we stoop down very low to it, sin will not get the better of us. For it is not the Law only that exhorteth us, but grace too which also remitted our former sins, and secures us against future ones. For it promised them crowns after toils, but this (i.e. grace) crowned them first, and then led them to the contest. Now it seems to me that he is not signifying here the whole life of a believer, but instituting a comparison between the Baptism and the Law. And this he says in another passage also; The letter killeth, but the Spirit giveth life. (2 Cor. iii. 6.) For the Law convinceth of transgression, but grace undoes transgression. As then the former by convincing establisheth sin so the latter by forgiving suffereth us not to be under sin. And so thou art in two ways set free from this thraldom; both in thy not being under the Law, and in thy enjoying grace. After then he had by these words given the hearer a breathing time, he again furnishes him a safeguard, by introducing an exhortation in reply to an objection, and by saying as follows.
Posted on: Fri, 15 Nov 2013 22:20:02 +0000
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