7. For none of us liveth to himself, and no man dieth to himself.
7. Nemo enim nostrum sibi ipsi vivit, et nemo sibi moritur.
8. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's.
8. Sive enim vivimus, Domino vivimus; sive morimur, Domino morimur: sive vivimus sive morimur, Domini sumus.
9. For to this end Christ both died, and rose, and revived, 1 that he might be Lord both of the dead and living.
9. In hoc enim et mortuus est Christus, et resurrexit, et revixit, 2 ut vivis dominetur et mortuis.
7. For no one of us, etc. He now confirms the former verse by an argument derived from the whole to a part, -- that it is no matter of wonder that particular acts of our life should be referred to the Lord's will, since life itself ought to be wholly spent to his glory; for then only is the life of a Christian rightly formed, when it has for its object the will of God. But if thou oughtest to refer whatever thou doest to his good pleasure, it is then an act of impiety to undertake anything whatever, which thou thinkest will displease him; nay, which thou art not persuaded will please him.
8. To the Lord we live, etc. This does not mean the same as when it is said in Romans 6:11, that we are made alive unto God by his Spirit, but that we conform to his will and pleasure, and design all things to his glory. Nor are we only to live to the Lord, but also to die; that is, our death as well as our life is to be referred to his will. He adds the best of reasons, for whether we live or die, we are his: and it hence follows, that he has full authority over our life and our death.
The application of this doctrine opens into a wide field. God thus claims authority over life and death, that his own condition might be borne by every one as a yoke laid on him; for it is but just that he should assign to every one his station and his course of life. And thus we are not only forbidden rashly to attempt this or that without God's command, but we are also commanded to be patient under all troubles and losses. If at any time the flesh draws back in adversities, let it come to our minds, that he who is not free nor has authority over himself, perverts right and order if he depends not on the will of his lord. Thus also is taught us the rule by which we are to live and to die, so that if he extends our life in continual sorrows and miseries, we are not yet to seek to depart before our time; but if he should suddenly call us hence in the flower of our age, we ought ever to be ready for our departure.
9. For to this end Christ also died, etc. This is a confirmation of the reason which has been last mentioned; for in order to prove that we ought to live and to die to the Lord, he had said, that whether we live or die we are under the power of Christ. He now shows how rightly Christ claims this power over us, since he has obtained it by so great a price; for by undergoing death for our salvation, he has acquired authority over us which cannot be destroyed by death, and by rising again, he has received our whole life as his peculiar property. He has then by his death and resurrection deserved that we should, in death as well as in life, advance the glory of his name. The words arose and lived again mean, that by resurrection he attained a new state of life; and that as the life which he now possesses is subject to no change, his dominion over us is to be eternal.