ON THE EPISTLE

Emphasis.

he was pleased to satisfy for our sins: that he might perfect this, he gave and offered himself, even unto death. For to give oneself for sins, in the Hebrew manner, and as if by a certain allusion to the rite of slaughtering and offering sacrifices for sins, is to offer oneself to death, to pay for offenses. Nearly every single word carries emphasis, but especially the pronoun ours. He gave, he says, that is, moved by a spontaneous and admirable charity, when he owed us nothing by any right, he offered himself. Is the remarkable charity of Christ not excellently depicted here? And our hearts ought to be strongly moved by this toward a certain charity or gratitude toward God, which consists most of all in the observation of those things that pertain most to illuminating his glory. Furthermore, he adds, he gave himself: not gold, not silver, not cattle, not an angel. But why? For sins: not for occupying a new kingdom, not for expanding an empire, not for the justice or virtues of others, but for sins. And whose? Primarily our own, then those of all others who are, will be, or have been. In this way, an examination made on the individual words wondrously increases the consolation for distressed consciences. For by what thing can a conscience terrified by the fear of damnation be more refreshed than by considering this, namely, that Christ satisfied for its sins, or as it is said here, for our sins? Therefore frequently and most intently, but especially in temptations, do

The use of the death of Christ.

we need to fix the eyes of the mind upon this most sweet article, and especially upon the word ours. But beyond this, in order that we may restrain ourselves from sinning, and likewise acknowledge our own indignity and the weakness of our powers: it behooves us to gather from these words the magnitude of sin, which is amplified from this, that not a man or an angel, but Christ alone, and that by his own death, could satisfy for sin. Who would not abhor committing sin, when he understands that he cannot satisfy for even the smallest little sin?

That he might deliver us from this present evil world.) The end and effect of the death of Christ, namely, liberation from the power of sin, and of those things which follow from sin: such an effect in no way arises from the works of the law. Moreover, to be delivered from this present evil world is to be preserved by the grace of God, so that we are less dedicated to the sins to which we were previously exposed, by expressing the manners and deeds of evil men, who are understood by the term evil world and the world itself, and so that we do not accommodate ourselves to impiety and injustice. Or, to be delivered from an evil world is to be freed from the power of sin, and of those things that follow from sin, death, hell, etc., so that sin does not prevail over us. For even if it is not granted to live in mortal flesh so that every affect or impulse of sin is entirely put off, yet this comes to pass by the benefit of the death of Christ, that we are not condemned on account of sin, nor can it prevail over us. Therefore, by Synecdoche a figure of speech in which a part is made to represent the whole, or rather a Metaphor, the world, which properly signifies the course of time, is called evil: for the reason, namely, that although it is in itself most absolute

In a similar form of speaking, evil things are said elsewhere.

and created by God, and most wisely governed, yet because the things which men placed within it do are evil: or, because, as John says, whatever is in it is either the concupiscence of the flesh, or the concupiscence of the eyes, or the pride of life, therefore the world is called evil by an appropriate epithet. Whence it is elsewhere called the kingdom of the devil, the kingdom of error, of sin, of ignorance: Just as on the contrary, the society of the pious is sometimes called the kingdom of heaven, of justice, of grace. Therefore, it is to be held as a great benefit, to be delivered in this way by Christ from an evil world, that is, from impiety, from the tyranny of sin and death, since we could never achieve that by any of our own powers.

The primary efficient cause of salvation. Tit. 3. John 3. 1 John 4. Rom. 1. 4. 5. 6. 7. 8.

According to the will of God and our Father.) The efficient cause of our salvation, by which is noted that this benefit was not bestowed upon us through Christ merely on account of our merits or works, but by the gratuitous will and benevolence of God the Father. The Father himself, prior to our merit, loved us so much that he gave his only begotten Son to death to expiate our sins, as it is also said elsewhere. He calls him, however, with a certain emphasis, our Father, and our God: so that, namely, we may expect all good things from him as if he were most intensely favoring us. We are, however, his children, as Christ says I go to my Father and to your Father, my God and your God. Thus Christ, John 20. We are adopted, just as Christ is his natural Son. Of the Spirit of adoption through whom we cry, Abba Father, Rom. 8. Therefore, we ought always to attribute to the divine will whatever good happens to us.