Knowing that Christ rising again from the dead, dieth now no more, death shall no more have dominion over him.

“He declares in the plainest manner, that the same Being who was laid hold of, and underwent suffering, and shed His blood for us, was both Christ and the Son of God, who did also rise again, and was taken up into heaven, as he himself [Paul] says: "But at the same time, [it is] Christ [that] died, yea rather, that is risen again, who is even at the right hand of God." And again, "Knowing that Christ, rising from the dead, dieth no more:" for, as himself foreseeing, through the Spirit, the subdivisions of evil teachers [with regard to the Lord's person], and being desirous of cutting away from them all occasion of cavil, he says what has been already stated, [and also declares: ] "But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies." This he does not utter to those alone who wish to hear: Do not err, [he says to all: ] Jesus Christ, the Son of God, is one and the same, who did by suffering reconcile us to God, and rose from the dead; who is at the right hand of the Father, and perfect in all things; "who, when He was buffeted, struck not in return; who, when He suffered, threatened not;" and when He underwent tyranny, He prayed His Father that He would forgive those who had crucified Him. For He did Himself truly bring in salvation: since He is Himself the Word of God, Himself the Only-begotten of the Father, Christ Jesus our Lord.”

“And notice again his undauntedness, and how he makes the thing good from opposite grounds. Since then it was likely that some would feel perplexed at the Cross and the Death, he shows that this very thing is a ground for feeling confident henceforward. For suppose not, he says, because He once died, that He is mortal, for this is the very reason of His being immortal. For His death hath been the death of death, and because He did die, He therefore doth not die.”

“For this sacrifice doth especially save our souls from everlasting damnation, which in mystery doth renew unto us the death of the Son of God: who although being risen from death, doth not now die any more, nor death shall not any further prevail against him: yet living in himself immortally, and without all corruption, he is again sacrificed for us in this mystery of the holy oblation: for there his body is received, there his flesh is distributed for the salvation of the people: there his blood is not now shed betwixt the hands of infidels, but poured into the mouths of the faithful.”

“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."”

“Knowing that Christ being raised from the dead,.... That Christ is risen from the dead, is a certain fact, well attested, thoroughly known, and firmly believed; the prophets prophesied of it, Christ himself foretold it, angels affirmed it, and the apostles were witnesses of it, as is also the Holy Ghost: and it is as certain, that he dieth no more; he is raised to an immortal life, and will live for evermore; there is no need of his dying again, his death having been a full atonement and expiation of all the sins and transgressions of his people: death hath no more dominion over him: it once had dominion over him; it held him under its power for a time, according to the divine determination, and by his own consent: but it was not possible he should be holden of it longer; both on account of the dignity of his person, as the Son of God, and the virtue and efficacy of his sacrifice, as the surety of his people, having put away sin for ever by it. He is the holy man the Jews (u) speak of, "who is the mystery of the name Jehovah, and in him there is no sin, neither shall death have the dominion over him.'' (u) Tikkune Zohar, fol. 112. p. 1. apud Rittangel. de verit. Relig. Christ. p. 68.”

“Christ being raised from the dead dieth no more - So we, believing in Christ Jesus, and having a death unto sin, and a life unto righteousness, should sin no more. If we be risen indeed with Christ, we should seek the things above, and set our affections on things above, and not on the earth. The man who walks in humble, loving obedience, to an indwelling Christ, sin has no more dominion over his soul than death has over the immortal and glorified body of his Redeemer.”

“Christ being raised from the dead dieth no more; death hath no more dominion over him--Though Christ's death was in the most absolute sense a voluntary act (Joh 10:17-18; Act 2:24), that voluntary surrender gave death such rightful "dominion over Him" as dissolved its dominion over us. But this once past, "death hath," even in that sense, "dominion over Him no more."”