Slaves to sin? Slaves to righteousness? Isn’t there some other option than being a slave? Listen in as we consider the striking, offensive language which reveals the nature of our baptismal life in Christ.
(This was an alternate image I made in preparation for the sermon page, but the audio below is from Bible Study group today)
Hear the full audio of BIBLE STUDY class on Romans 6
We consider especially Romans 6:19-23
19 I am speaking in human terms, because of your natural limitations. For just as you once presented your members as slaves to impurity and to lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification.
20 For when you were slaves of sin, you were free in regard to righteousness. 21 But what fruit were you getting at that time from the things of which you are now ashamed? For the end of those things is death. 22 But now that you have been set free from sin and have become slaves of God, the fruit you get leads to sanctification and its end, eternal life. 23 For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.
Also we looked a bit at how these verses are used in understanding repentance, from the Apology (or Defense) of the Augsburg Confession
Article XII (VI). Confession and Satisfaction, par.34-44 (emphasis added)
34] But let us return to the main point. The Scriptures cited by the adversaries speak in no way of canonical satisfactions, and of the opinions of the scholastics, since it is evident that the latter were only recently born. Therefore it is pure slander when they distort Scripture to their own opinions. We say that good fruits, good works in every kind of life, ought to follow repentance, i.e., conversion or regeneration [the renewal of the Holy Ghost in the heart]. Neither can there be true conversion or true contrition where mortifications of the flesh and good fruits do not follow [if we do not externally render good works and Christian patience]. True terrors, true griefs of mind, do not allow the body to indulge in sensual pleasures, and true faith is not ungrateful to God, neither does it despise God’s commandments. 35] In a word, there is no inner repentance unless it also produces outwardly mortifications of the flesh. We say also that this is the meaning of John when he says, Matt. 3:8: Bring forth, therefore, fruits meet for repentance. Likewise of Paul when he says, Rom. 6:19: Yield your members servants to righteousness; just as he likewise says elsewhere, Rom. 12:1: Present your bodies a living sacrifice, etc. And when Christ says, Matt. 4:17: Repent, He certainly speaks of the entire repentance, of the entire newness of life and its fruits; He does not speak of those hypocritical satisfactions which, the scholastics imagine, avail for compensating the punishment of purgatory or other punishments when they are made by those who are in mortal sin.
36] Many arguments, likewise, can be collected to show that these passages of Scripture pertain in no way to scholastic satisfactions. These men imagine that satisfactions are works that are not due [which we are not obliged to do]; but Scripture, in these passages, requires works that are due [which we are obliged to do]. For this word of Christ, 37] Repent, is the word of a commandment. Likewise the adversaries write that if any one who goes to confession should refuse to undertake satisfactions, he does not sin, but will pay these penalties in purgatory. Now the following passages are, without controversy, precepts pertaining to this life: Repent; Bring forth fruits meet for repentance; Yield your members servants to righteousness. Therefore they cannot be distorted to the satisfactions which it is permitted to refuse. For to refuse God’s commandments is not permitted. [For God’s commands are not thus left to our discretion.] 38] Thirdly, indulgences remit these satisfactions, as is taught by the Chapter, De Poenitentiis et Remissione, beginning Quum ex eo, etc. But indulgences do not free us from the commandments: Repent; Bring forth fruits meet for repentance. Therefore it is manifest that these passages of Scripture have been wickedly distorted to apply to canonical satisfactions. 39] See further what follows. If the punishments of purgatory are satisfactions, or satispassions [sufferings sufficient], or if satisfactions are a redemption of the punishments of purgatory, do the passages also give commandment that souls be punished in purgatory? [The above-cited passages of Christ and Paul must also show and prove that souls enter purgatory and there suffer pain.] Since this must follow from the opinions of the adversaries, these passages should be interpreted in a new way [these passages should put on new coats]: Bring forth fruits meet for repentance; Repent, i.e., suffer the punishments of purgatory after this life. 40] But we do not care about refuting in more words these absurdities of the adversaries. For it is evident that Scripture speaks of works that are due, of the entire newness, of life, and not of these observances of works that are not due, of which the adversaries speak. And yet, by these figments they defend orders [of monks], the sale of Masses and infinite observances, namely, as works which, if they do not make satisfaction for guilt, yet make satisfaction for punishment.
41] Since, therefore, the passages of Scripture cited do not say that eternal punishments are to be compensated by works that are not due, the adversaries are rash in affirming that these satisfactions are compensated by canonical satisfactions. Nor do the keys have the command to commute some punishments, and likewise to remit a part of the punishments. For where are such things [dreams and lies] read in the Scriptures? Christ speaks of the remission of sins when He says, Matt. 18:18: Whatsoever ye shall loose, etc. [i.e.], sin being forgiven, death eternal is taken away, and life eternal bestowed. Nor does Whatsoever ye shall bind speak of the imposing of punishments, but of retaining the sins of those who are not converted. 42] Moreover, the declaration of Longobard concerning remitting a part of the punishments has been taken from the canonical punishments; a part of these the pastors remitted. Although, therefore, we hold that repentance ought to bring forth good fruits for the sake of God’s glory and command, and good fruits, true fastings, true prayers, true alms, etc., have the commands of God, yet in the Holy Scriptures we nowhere find this, namely, that eternal punishments are not remitted except on account of the punishment of purgatory or canonical satisfactions, i.e., on account of certain works not due, or that the power of the keys has the command to commute their punishments or to remit a portion. These things the adversaries were to prove. [This they will not attempt.]
43] Besides, the death of Christ is a satisfaction not only for guilt, but also for eternal death, according to Hos. 13:14: O death, I will be thy death. How monstrous, therefore, it is to say that the satisfaction of Christ redeemed from the guilt, and our punishments redeem from eternal death; as the expression, I will be thy death, ought then to be understood, not concerning Christ, but concerning our works, and, indeed, not concerning the works commanded by God, but concerning some frigid observances devised by men! And these are said to abolish death, 44] even when they are wrought in mortal sin. It is incredible with what grief we recite these absurdities of the adversaries, which cannot but cause one who considers them to be enraged against such doctrines of demons, which the devil has spread in the Church in order to suppress the knowledge of the Law and Gospel, of repentance and quickening, and the benefits of Christ.