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This is an instance of Paul's way of rising from a particular question to a general principle. A doubtful disputation springs up, on a small and narrow point of casuistry, as to meats or days. Instead of its being discussed by subtle argumentation and a fine balance of small reasons for and against, the case is at once carried into a region of spiritual thought and duty, from whence there may be got both a nearer insight into heaven and a larger oversight of earth.

I. the fact stated.

1. Negatively. There is a sense in which we speak of a man living to himself, when he acts with a selfish eye to his own interests or pleasure. Is this the explanation here? It might be so, were it not for what follows; for no selfish man dies for his own profit. When dying or not dying to one's self is connected with living or not living to one's self, it is plain that states of being, not Seeds or actions, must be intended. There can be no reference to what is matter of voluntary choice, but rather to what is ordered and arranged for us.

(1) And in a sense the text is true of the unregenerate as well as of the regenerate.

(a) I enter the busy hall of commerce or the haunt of gaiety and dissipation, and not one in either place is living really to himself. The life you are living, whether in the pursuit of gold or pleasure, is not indeed to yourselves. You heap up riches, and know not who shall gather them. You live in wantonness, but you live in vain. A man cannot isolate himself in this great and goodly universe of being. He cannot become either a hermit or a god.

(b) And how awfully true is it of the ungodly that none of them dieth unto himself! Did any one of the company of Corah die to himself? Or take those who close a life of vanity with self-righteous decorum or mere slumbering insensibility, does any one of them die to himself for his own benefit, as if his death were for himself alone? How great, ye godless ones, is your madness! If you could live to yourselves, or die to yourselves, then indeed ye might have some apology for trifling as you now do with life's precious gift and death's awful doom.

(2) But it is of believers that the apostle speaks. For the believer both life and death are invested with new character and value: and it must be with reference to this character and value that it is here said of him that he does not live or die to himself. Your new life and death, then, believers, are not to yourselves.

(a) As if they belonged to you as being purchased or procured by you.

(b) As if for your own sakes and on your own account merely they were given to you.

(c) As gifts terminating in yourselves, They have respect to something out of and beyond yourselves.

2. Positively.

(1) The life you have got is not only from Him; it is also and emphatically to Him. You are not made spiritually alive merely for your own comfort and peace. It is for Himself that He has redeemed and renewed and quickened you (Ezekiel 36:22; 1 Timothy 1:16).

(2) And so also as to death. Very different, indeed, is your death from that of unregenerate men. Even they die unto the Lord, who endures with much long-suffering the vessels of wrath fitted to destruction. But to you death is no more penal; it has no more sting. It is a falling asleep; a departing to be with Christ. And, with all its blessedness, it is unto the Lord. Your hopeful death, like your holy life, you owe to Him. And your being enabled thus to die is unto Him. He is glorified in your dying.

3. These views may tend to soothe our spirits, in the contemplation of the lives and deaths of God's people.

(1) They often have a troubled course in life. But the explanation is found in this, that none of them liveth to himself. God has other ends to serve by it besides the believer's own peace, or even his salvation.

(2) And to their death may this same consideration reconcile us. These deaths may seem to be, many of them, premature. One consolation we have in the assurance that for themselves to be with Christ is far better; but the text suggests that their death is not for their own sakes merely, but to advance the Lord's cause and promote the Lord's ends.

II. THE INFERENCE DEDUCED. "Whether we live or die, we are the Lord's."

1. All men are the Lord's, whether they will or no. It is true of unbelievers that living and dying you are the Lord's. He has you in His grasp, and you cannot escape. Ah! were either of these two things otherwise, your case might not be so desperate as it is. If your life and death were unto yourselves; or if you, living and dying, were still your own, you might have some apology for your unconcern, and for living and dying as you please. But do but consider what it is to belong absolutely and helplessly to that very Lord who tells you that, live and die as you may, it is to Him and to His ends. Oh! surely "it is hard for you to kick against the pricks!" Consider who this Lord is. Is it not He who, at a great price, has purchased this lordship over you, this ownership of you? It is Jesus who died and rose again, to whom the Father has given power over all flesh.

2. But again, I turn to you who believe.

(1) It is your comfort to know that, whether you live or die, you are the Lord's; and very specially to know this in connection with the assurance which goes before. What a guarantee, both for the safe preservation and for the right ordering of your life, as a life that you live not unto yourselves, but unto the Lord! And if thus living unto Him, you are so securely His, how, as regards your dying, may you cast all your care upon Him!

(2) The text is applicable for admonition as well as for comfort. It gives the death-blow to all selfishness, both as regards your judgment of others, and as regards your management of yourselves. For the fact that you live and die unto the Lord, makes you the Lord's in respect of your obligation, whether you live or die, to feel and own yourselves to be His, and to seek not your own ends, but His.

(R. S. Candlish.)

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KJV: For none of us liveth to himself, and no man dieth to himself.

WEB: For none of us lives to himself, and none dies to himself.