Thomas Aquinas Commentary Romans 6:6-11

"knowing this, that our old man was crucified with [him], that the body of sin might be done away, that so we should no longer be in bondage to sin; for he that hath died is justified from sin. But if we died with Christ, we believe that we shall also live with him; knowing that Christ being raised from the dead dieth no more; death no more hath dominion over him. For the death that he died, he died unto sin once: but the life that he liveth, he liveth unto God. Even so reckon ye also yourselves to be dead unto sin, but alive unto God in Christ Jesus." — Romans 6:6-11 (ASV)

After showing that we should not continue to sin after baptism has made us dead to sin, the Apostle now shows that we have the means to do this.

In this regard, he does two things:

• First, he indicates the benefit we have received.
• Second, he shows the effect of this benefit, with the phrase for he that is dead.

Regarding the first point, he also does two things:

• First, he presents the benefit we obtain.
• Second, he shows the effect of this benefit, with the phrase that the body of sin.

First, therefore, we have said that the baptized should walk in newness of life, that is, by ceasing from sin. To anyone who says this is impossible, the Apostle responds, knowing this, that our old man is crucified with him. The “old man,” or old self, refers to the old condition caused by sin, which is put to death by the cross of Christ.

As stated earlier, a person’s old nature was brought about by sin—in the sense that the goodness of their nature was corrupted by it—and this old nature is predominant as long as they continue in sin. Because what is predominant in a person characterizes the person, it follows that the old nature of sin in someone subject to sin is an apt description of the person themselves. This is why the Apostle speaks of the “old self.”

Now, this old nature of sin can refer to several things: the guilt of sin, the stain of actual sins, the habit of sinning (which creates a kind of compulsion to sin), or even to the fomes, or sinful desire (concupiscence), which derives from the sin of our first parent.

Therefore, our old self is said to be crucified with Christ in that this aforementioned old nature is removed by Christ’s power. This removal can be complete, as the guilt and stain of sin are entirely removed in baptism, or it can be a diminishment of its force—that is, the force of the fomes or of the habit of sinning. As Scripture says, having canceled the bond which stood against us with its legal demands; this he set aside, nailing it to the cross (Colossians 2:14).

Next, with the phrase that the body of sin, the Apostle mentions the twofold effect of this benefit. The first effect is the removal of previous sins, hence he says, that the body of sin may be destroyed. The “body of sin” is the collection of evil deeds, just as a collection of members makes one natural body: his body is like molten shields (Job 41:6).

The second effect is that it enables us to guard against future sins. Therefore, he adds, to the end that we may serve sin no longer. For a person is a slave to sin when they obey its sinful desires by consenting to and committing sin: everyone who commits sin is a slave to sin (John 8:34).

Then, with the phrase for he that is dead, he clarifies what he has said regarding both effects:

• First, concerning the first effect.
• Second, concerning the second effect, with the phrase now, if we be dead.

Regarding the first effect, it should be noted that the collection of sins is destroyed when a person’s sins are remitted. The Apostle clarifies how the body of sin is destroyed when he says that the one who is dead to sin through baptism (in which we die with Christ) is justified from sin. This means they are transferred to a state of justice: and such were some of you. But you were washed, you were sanctified, you were justified (1 Corinthians 6:11).

Therefore, because a person dies to sin through the cross of Christ, they are freed from sin in such a way that the body of sin is destroyed.

Next, with the phrase now, if we be dead, he clarifies the second effect by showing how it conforms a person 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 in such a way that he will never die again. Therefore, one who has died to sin lives with the risen Christ in such a way that they have the ability never to return to sin.

In this regard, he does three things:

1. He shows the believer’s conformity to the risen Christ.
2. He gives a condition of this life, with the phrase knowing that Christ.
3. He draws the intended conclusion, with the phrase so do you also.

First, therefore, he says, now, if we be dead with Christ—that is, if we are dead to sin by virtue of Christ’s death—we believe that we shall live also together with Christ, that is, 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 (Ephesians 2:5).

Then, with the word knowing, he describes the condition of the risen Christ’s life:

• First, he states it.
• Second, he proves it, with the phrase for in that he died.

First, therefore, he says we believe this because we know that Christ, rising again from the dead, dies now no more, but will live an everlasting life: I died, and behold I am alive forevermore (Revelation 1:18).

Furthermore, death shall no more have dominion over him. Death does, however, have dominion over humanity: not only when soul and body are separated at death, but also before death, when a person is subject to sickness, hunger, thirst, and other things that lead to death. The life of the risen Christ is free from all these things. Consequently, he is not subject to the dominion of death; rather, he has dominion over death: I have the keys of death and Hades (Revelation 1:18).

Then, with the phrase for in that he died to sin, he proves his statement that the risen Christ will not die again. He proves this in two ways. First, he proves it with a reason based on the death he underwent, saying, for in that he died to sin, he died once.

This must not be taken to mean that he died because of sin he committed or contracted, for sin had no place in him at all: who did no sin (1 Peter 2:22). Rather, he is said to have died to sin in two ways. First, he died to take away sin: for our sake he made him who knew no sin to be sin (2 Corinthians 5:21), that is, a victim for sin. Second, he died to the likeness of sinful flesh—that is, to a suffering and mortal body: God sent his own Son in the likeness of sinful flesh (Romans 8:3).

From both perspectives, it can be concluded that Christ died once because he died to sin. Regarding 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 (Hebrews 10:14). Therefore, he does not need to die again for sin: for Christ also died for sins once for all (1 Peter 3:18).

Regarding the second, the same can be concluded. For if Christ endured death so that the likeness of death would disappear from him, his death ought to have been like that of others, who wear the flesh of sin and die only once. Hence, it is said: just as it is appointed for men to die once, so Christ also was offered once to bear the sins of many (Hebrews 9:27).

Second, he shows the same thing by considering the condition of life he obtained by rising. Thus, he says, but in that he lives, he lives unto God, meaning he is conformed to God. For it is said: he was crucified in weakness, but lives by the power of God (2 Corinthians 13:4).

Now, an effect is conformed to its cause. Therefore, the life that the rising Christ acquired is deiform (conformed to God). Just as God’s life is everlasting and without decay—who alone has immortality (1 Timothy 6:16)—so Christ’s life is immortal.

Then, with the phrase so do you also, he reaches the intended conclusion: that we are to be conformed to the life of the risen Christ. This conformity applies both to his death to sin (that is, to the mortal life that has the likeness of sin, never to return to it) and to living a life conformed to God.

Regarding the first aspect, he says, so do you also reckon that you are dead to sin, meaning that you should never return to sin: let not the dead live (Isaiah 26:14).

Regarding the second aspect, he says, but alive unto God. This means living for the honor and in the likeness of God, so that we never die through sin: the life I now live in the flesh I live by faith in the Son of God (Galatians 2:20).

Finally, he adds, in Christ Jesus our Lord. This can be understood in two ways: first, as meaning through Jesus Christ, through whom we die to sin and live to God. Or second, it can mean being incorporated into Christ Jesus, so that by his 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 (Ephesians 2:5).