For he that is dead is justified from sin.

“Wherefore also He drove him out of Paradise, and removed him far from the tree of life, not because He envied him the tree of life, as some venture to assert, but because He pitied him, [and did not desire] that he should continue a sinner for ever, nor that the sin which surrounded him should be immortal, and evil interminable and irremediable. But He set a bound to his [state of] sin, by interposing death, and thus causing sin to cease, putting an end to it by the dissolution of the flesh, which should take place in the earth, so that man, ceasing at length to live to sin, and dying to it, might begin to live to God.”

“This he says of every man, that as he that is dead is henceforth freed from sinning, lying as a dead body, so must he that has come up from baptism, since he has died there once for all, remain ever dead to sin. If then thou hast died in baptism, remain dead, for any one that dies can sin no more; but if thou sinnest, thou marrest God's gift. After requiring of us then heroism of this degree, he presently brings in the crown also.”

“After the Apostle showed that we ought not to remain in sin, from the fact that through Baptism we have died to sin, here he further shows that we have the capacity to observe this. And concerning this he does two things. First he sets forth what he intends; second he makes clear his proposal, at "for he that is dead," etc. Concerning the first he does two things. First he sets forth the benefit which we have obtained; second, the effect of this benefit, at "that it may be destroyed," etc. He says therefore first: it has been said that we ought to walk in newness, namely by ceasing from sin. And lest someone should perhaps say this is impossible, he says that we know this, that our old man — that is, the oldness of man brought in through sin — was crucified together, namely with Christ, that is, was put to death through the cross of Christ. For as was said above, the oldness of man is brought in through sin, insofar as through sin the good of nature is corrupted; and this oldness reigns in man as long as man lies subject to sin. And because that which is principal in man is said to be the man himself, hence it is that in one who is subjected to sin, the very oldness of sin is said to be the old man. Now the oldness of sin can be understood as either the guilt itself, or the stain of actual sins, or else the habit of sinning, which brings in a certain necessity to sin, or also the very tinder of sin arising from the sin of the first parent. Thus therefore our old man is said to have been crucified together with Christ, insofar as the aforesaid oldness was taken away by the power of Christ. Or because it is totally removed, as the guilt and stain of sin are totally removed in Baptism. Or because its power is diminished, as the power of the tinder, or also of the habit of sinning, is diminished. Colossians 2:14: "Blotting out the handwriting of the decree that was against us, which was contrary to us: and he hath taken the same out of the way, fastening it to the cross." Then when he says "that it may be destroyed," etc., he sets forth a twofold effect of the aforesaid benefit, of which the first is the removal of preceding offenses. And this is what he says: "that the body of sin may be destroyed." For the body of sin is said to be the very heap of evil works, just as the very collection of members makes one natural body. Job 41:6: "His body is like molten shields," etc. The second effect, however, is that we may beware of sins in the future; and this is what he adds, saying "that we may serve sin no longer." For then does man serve sin, when he obeys the concupiscence of sin through consent and the execution of the body. John 8:34: "He who commits sin is the servant of sin." Then when he says "for he that is dead," etc., he makes clear what he had said. And first as to the first effect; second as to the second, at "now if we be dead," etc. Concerning the first it must be considered that the heap of sins is destroyed when sins are remitted to man. Thus therefore he makes clear the destruction of the body of sin, saying: "for he that is dead" — namely to sin, through Baptism, by which we die together with Christ — "is justified from sin," that is, sins being remitted, he has been transferred into the state of justice. 1 Corinthians 6:11: "And such indeed you were sometime, but you are washed," etc. Because therefore through the cross of Christ man dies to sin, it follows that he is justified from sin, and thus that the body of sin is destroyed. Then when he says "now if we be dead," etc., he makes clear the second effect through conformity to the life of Christ, by this reasoning: he who dies together with Christ as he dies, likewise lives together with him also as he rises. But Christ so rose from the dead as one who would never afterward die again; therefore he who has been put to death to sin so lives together with Christ rising, that he has the capacity never afterward to return to sin. Concerning this, therefore, he does three things. First he shows the conformity of the faithful man to the life of Christ rising; second he sets forth the condition of the risen life, at "knowing that Christ," etc.; third he infers the intended conclusion, at "so do you also," etc. He says therefore first, "now if we be dead with Christ" — that is, if by the power of the death of Christ we are dead to sin — "we believe that we shall live also together with him," that is, in the likeness of his life. We shall live, I say, here the life of grace, and in the future the life of glory. Ephesians 2:5: "When we were dead in sins, he hath quickened us together," etc. Then when he says "knowing," he sets forth the condition of the life of Christ rising. And first he sets it forth; second he proves it, at "for in that he died," etc. He says therefore first: this, I say, which has been said, we believe, knowing that Christ, rising from the dead, dies now no more, but lives a perpetual life. Apocalypse 1:18: "I was dead, and behold I am living for ever and ever." And, what is more, "death shall no longer have dominion over him" — death which indeed has dominion in man not only while he dies through the separation of the soul from the body, but also before death, while he suffers sickness, hunger and thirst, and other things of this kind, through which one comes to death; but the life of Christ rising is free from these. And therefore he is not subjected to the dominion of death, but rather he himself has dominion over death. Apocalypse 1:18: "He hath the keys of death and of hell." Then when he says "for in that he died," etc., he proves the proposition, namely that Christ, rising, does not die further, and this in two ways. First indeed by a reason taken on the part of the death which he sustained, saying "for in that he died to sin, he died once." But it is not to be understood that he himself died to sin which he himself committed or contracted, because in him sin had in no way any place. 1 Peter 2:22: "Who did no sin," etc. But he is said to have died to sin in two ways. In one way, because he died for the taking away of sin: 2 Corinthians 5:21: "Him that knew no sin, God hath made sin for us," that is, a sacrificial victim for sin. In another way, because he died to the likeness of sinful flesh, that is, to a passible and mortal life. Below, 8:3: "God sent his Son in the likeness of sinful flesh." In either way, however, it can be concluded that Christ died once, from the fact that he died to sin. For as to the first, it is manifest that through one death he blotted out all sins, according to that saying of Hebrews 10:14: "By one oblation he hath perfected for ever them that are sanctified." Therefore it does not remain that he should still die for sin. 1 Peter 3:18: "Christ also died once for our sins," etc. As to the second, however, the same can be concluded. For if Christ sustained death so that the likeness of sinful flesh might fail in him, his death had to be conformed to others bearing sinful flesh, who die once. Hence it is said in Hebrews 9:27-28: "And as it is appointed unto men once to die... so Christ also was offered once," etc. Second, he shows the same from the condition of the life which he obtained by rising, saying "but in that he liveth, he liveth unto God," that is, in conformity to God. For it is said in 2 Corinthians, the last chapter, that "if he was crucified through weakness, he liveth by the power of God." Now the effect is conformed to the cause; hence also the life which Christ acquired in rising is God-formed. Therefore, just as the life of God is everlasting and without corruption, according to that saying of 1 Timothy, the last chapter, "who only hath immortality," so also the life of Christ is immortal. Then when he says "so do you also," etc., he infers the intended conclusion, that we should be conformed to the life of Christ rising, both as to this, that he died to sin — that is, to the mortal life which has the likeness of sin — never to return to it, and as to this, that he lives in conformity to God. And as to the first he says, "so do you also reckon that you are dead to sin," namely as those who will never return to sin. Isaiah 26:14: "Dying, let them not live." And as to the second he says, "living unto God," that is, unto the honor or likeness of God, namely so that we may never die through sin. Galatians 2:20: "And the life that I now live in the flesh, I live in the faith of the Son of God." And therefore he adds "in Christ Jesus our Lord," that is, through Jesus Christ, through whom we both die to sins and live to God. Or: "in Christ Jesus," that is, as incorporated into Christ Jesus, so that through his death we may die to sin and through his resurrection we may live to God. Ephesians 2:5: "He hath quickened us together in Christ, by whose grace you are saved through Christ."”

“For he that is dead, is freed from sin. This is not to be understood of a natural or a corporeal death; for this is the effect of sin, and is inflicted by way of punishment for it, on Christless persons; so far is it from being an atonement for sin, as the Jews (t) fancy; besides, there are many persons, who as they die in their sins, they will rise in them; though a natural death is alluded to, when persons are free from those laws and obligations to service and duty they are under whilst living: but here it is to be understood of a spiritual or mystical death, and of persons who are dead to the law, by the body of Christ; dead to sin by the sacrifice and grace of Christ; who are baptized into the death of Christ, and in imitation of him: such are "freed from sin"; not from the being of it; nor from the burden of it; nor from a continual war with it; nor from slips and falls into it; no, not even freed from it, in the most solemn services and acts of religion; but they are freed from the dominion of it, from servitude to it, and also from the guilt of it, and from obligation to punishment on account of it: they are, as it is in the Greek text, and as the Vulgate Latin and Arabic versions read, "justified from sin". (t); see Gill on Rom 5:11.”

“He that is dead is freed from sin - Δεδικαιωται, literally, is justified from sin; or, is freed or delivered from it. Does not this simply mean, that the man who has received Christ Jesus by faith, and has been, through believing, made a partaker of the Holy Spirit, has had his old man, all his evil propensities destroyed; so that he is not only justified freely from all sin, but wholly sanctified unto God? The context shows that this is the meaning. Every instance of violence is done to the whole scope and design of the apostle, by the opinion, that "this text is a proof that believers are not fully saved from sin in this life, because only he that is dead is freed from sin." Then death is his justifier and deliverer! Base and abominable insinuation, highly derogatory to the glory of Christ! Dr. Dodd, in his note on the preceding verse, after some inefficient criticism on the word καταργηθῃ, destroyed, which, he thinks, should be rendered enervated, has the following most unevangelical sentiment: "The body of sin in believers is, indeed, an enfeebled, conquered, and deposed tyrant, and the stroke of death finishes its destruction." So then, the death of Christ and the influences of the Holy Spirit were only sufficient to depose and enfeeble the tyrant sin; but Our death must come in to effect his total destruction! Thus our death is, at least partially, our Savior; and thus, that which was an effect of sin (for sin entered into the world, and death by sin) becomes the means of finally destroying it! That is, the effect of a cause can become so powerful, as to react upon that cause and produce its annihilation! The divinity and philosophy of this sentiment are equally absurd. It is the blood of Christ alone that cleanses from all unrighteousness; and the sanctification of a believer is no more dependent on death than his justification. If it he said, "that believers do not cease from sin till they die;" I have only to say, they are such believers as do not make a proper use of their faith; and what can be said more of the whole herd of transgressors and infidels? They cease to sin, when they cease to breathe. If the Christian religion bring no other privileges than this to its upright followers, well may we ask, wherein doth the wise man differ from the fool, for they have both one end? But the whole Gospel teaches a contrary doctrine.”

“He that is dead is justified from sin. [1] Some translate, is freed from sin: this is true; but perhaps it is better to retain the word justified, which is observed to be a law-word used in courts of justice, where to be justified is to be acquitted, so that a man cannot be questioned again on that account; and so are sinners, when their sins are forgiven. (Witham)”

“For he that is dead--rather, "hath died." is freed--"hath been set free." from sin--literally, "justified," "acquitted," "got his discharge from sin." As death dissolves all claims, so the whole claim of sin, not only to "reign unto death," but to keep its victims in sinful bondage, has been discharged once for all, by the believer's penal death in the death of Christ; so that he is no longer a "debtor to the flesh to live after the flesh" (Rom 8:12).”