Chapter 2: Verses 17–21
The eighth and last point is the practice of them that are justified, and that is to believe or put their trust in Christ. "Trust in the Lord"
(says the prophet) "and ye shall be assured" (2 Chron. 20:20). And Solomon says, "Roll your care on the Lord" (Prov. 16:3). By means of this faith the heart of the righteous is fixed and established (Ps.
112:7–8). For the better practice of this duty, two rules must be remembered. The one is that faith and the practice thereof must reign in the heart and have all at command. We must not go by sense, feeling, reason; but we must shut our eyes and let faith keep our hearts close to the promise of God. Nay faith must overrule nature and command nature and the strongest affections thereof.
Thus Abraham believed against hope, and by faith was content to offer his natural and only begotten son (Heb. 11). If faith overrule nature, then much more must it have all the lusts and corruptions of nature at command. The second rule is that when we know not what to do by reason of the greatness of our distress, we must then fix our hearts on Christ without separation—as he that climbs up a ladder or some steep place, the higher he goes, the faster he holds (2 Chron.
20:12; Job 23:12). Hence is true comfort (Ps. 27:13).
Chapter 2: Verses 17–21 17 And if while we seek to be made righteous by Christ, we ourselves are found sinners, is Christ the minister of sin? God forbid.
For the better understanding of the latter part of this chapter, it must be observed that Paul directs his speech not only to Peter, but also to the Jews that stood by, being maintainers of justification by the law.
Some think that in this verse Paul makes an objection in the person of the false apostles, on this manner. If we be justified by Christ alone without the observation of the law, then there is no difference between us Jews and the Gentiles, but we are as deep sinners as they.
And if this be so, then Christ is the minister of sin. And then they say, to this Paul answers, "God forbid." But I somewhat doubt whether this be the sense of the words, because Paul does not make a direct confutation of this objection in the words following.
Therefore I rather suppose that Paul continues his former speech even to the end of the chapter. And that in these words he uses a third reason to dissuade Peter from halting between the Jews and Gentiles. And the reason will the better appear if we search the meaning of the words. "If while we be justified by Christ," that is, by faith in Christ, without the works of the law. "We are found sinners," that is, found in our sins, not fully justified; but are further to be justified by the works of the law. "Is Christ the minister of sin?," that is, does it not hence follow that Christ ministered unto us occasion of sin, in that He has caused us to renounce the justice of the law? "God forbid," that is, you do all hold it with me as a blasphemy that Christ should be the minister of sin.
The argument then is framed thus. If being justified by Christ, we remain sinners and are further to be justified by the law, then Christ is the minister of sin. But Christ is no minister of sin. Therefore they which are justified need not further to be justified by the law.
The Use. First, we learn hence that it is a blasphemy to make Christ the minister of sin, who is the minister of righteousness, yea justice itself (Isa. 53:11). "He brings everlasting righteousness" (Dan. 9:24).
He is "the Lamb of God that takes away the sins of the world" (John 1). Of all this the prophets give testimony (Acts 10:43). Therefore
atheists are no better than devils that reckon Him among the false prophets of the world. And many of them that profess Christ are greatly to be blamed that make Christ the greatest sinner in the world. Because Christ died for them, therefore they presume of mercy and take liberty to live as they list.
Again Paul here teaches that they which are justified by Christ are perfectly to be justified and need not further to be justified by anything out of Christ, as by the works of the law. It may be objected that they which are justified feel themselves to be sinners (Rom.
7:14). Answer. The corruption of original sin is in them that are justified. Yet it is not imputed to them by God, and withal, it has received his [its] deadly wound by the death of Christ. Therefore they which are justified are not reputed sinners before God. Again, it may be objected that they which are justified must confess themselves to be sinners to the very death. Answer. Confession of sin is not a cause, but a way for the obtaining of pardon (Prov. 28:13; 1 John 1:9). The uncovering of one of our sins is the way to cover them before God.
The sins therefore of men justified upon their humble and serious confession are not sins imputed, but covered.
Upon this doctrine it follows that there is not a second justification by works, as the papists teach. For he that is justified by Christ is fully justified and needs not further be justified by anything out of Christ, as by the law. Again the same persons teach that our sins are done away by the death of Christ, and we justified in our baptism; and that if we fall and sin after baptism, we must do works of penance that we may satisfy God's justice and be further justified by our works and sufferings. But then, by their leaves, after we are justified by Christ, we are found sinners, and we are further to be justified by our own works. Now this is the point which Paul here confutes.
Again, by this doctrine we learn that Christ alone is by Himself sufficient for our justification. "In Him" (says Paul) "are we complete" (Col. 2:10). He is a well of grace and life never dried up
(John 4:14). Thirdly, we must content ourselves with Him alone, and with His obedience for our justification, despising (in respect of Him) all merits and satisfactions done by man.
Lastly, here we see what must be the care of men in this world, namely, to seek to be justified by the faith of Christ. It was Paul's principal desire "to be found in Christ, having not his own righteousness, but the righteousness which is by the faith of Christ"
(Phil. 3:9). The like desire should be in us all.
18 For if I build again the things which I have destroyed, I make myself a transgressor.
By things "destroyed" Paul means the works or the justice of the law, as appears by the next verse following, where rendering a reason of this, he says, "By the law I am dead to the law."
These words depend on the former thus. Paul had said before that Christ was not a minister of sin unto us, and here he proves it thus.
He that builds the justice of the law which he has destroyed is a minister of sin, or makes himself a sinner. But the Jews and Peter by his example build the justice of the law, which they have destroyed, and so does not Christ. Therefore the Jews and Peter make themselves sinners, and Christ does not make us sinners.
Here let us observe the modesty and meekness of Paul. The things which he speaks concern Peter and the Jews. Yet lest he offend them, he applies them to himself. This care not to offend was in Christ, who was rather willing to depart from His right than to offend (Matt.
17:27); and Paul bids us "please all men in that which is good."
Here again it is Paul's doctrine that we make ourselves offenders "when we build that which we have lawfully destroyed." Thus teachers are great offenders when good doctrine is joined with bad conversation. For good doctrine destroys the kingdom of darkness, and bad conversation builds it up again. Thus rulers are great offenders when good counsel and bad example go together. For good counsel beats down wickedness, and bad example sets it up again.
Thus believers in Christ are great offenders when reformed religion and unreformed life are joined together, as often they are. For then unreformed life builds the kingdom of sin, which Christ has destroyed.
Further, we are here taught to be constant in that which is good (Titus 1:9), and to hold fast the gospel which we profess. We have put under foot the popish religion for this many years. Our duty is to be constant herein, and to no way build either in word or deed that which we have to the uttermost of our power destroyed.
19 For I through the law, am dead to the law, that I may live unto God.
In these words, Paul sets down a second reason to prove Christ to be no minister of sin, in abolishing the justice of the law. And the reason is framed thus. We Jews, justified by Christ, are dead to the law, not to live as we list, but to live to the honor of God. Therefore Christ in taking away the justice of the law is not the minister of sin.
Here three points are propounded. The first is that the person justified is dead to the law; the second, that he is dead to the law by the law; the third, that he is dead that he may live unto God.
For the better understanding of the first point, we must search what is meant by "dying to the law." Here the law is compared to a hard
and cruel master, and we, to slaves, or bondmen, who so long as they are alive, they are under the dominion and at the command of their masters. Yet when they are dead, they are free from that bondage, and their masters have no more to do with them. Here then, "to be dead to the law" is to be free from the dominion of the law. And we are free in four respects. First, in respect of the accusing and damnatory sentence of the law (Rom. 8:1). Secondly, in respect of the power of the law, whereby as an occasion it provokes and stirs up the corruption of the heart in the unregenerate (Rom. 7:8). Thirdly, in respect of the rigor of the law, whereby it exacts most perfect obedience for our justification. Thus Paul here says that he is "dead to the law." Lastly, in respect of the obligation of the conscience to the observation of ceremonies (Col. 2:20). Thus are all persons justified by the faith of Christ free from the law.
Hence we learn that the papists err and are deceived when they teach that the law and the gospel are one for substance of doctrine. For then they which are justified by Christ should not only be dead to the law, but also to the gospel. Now the Scripture says not that persons justified are dead to the gospel.
They err again in that they teach that persons justified by the merit of the death of Christ are further to be justified by the works of the law.
For he that is justified by Christ is dead to the law; but if we be justified by works, then are we by Christ made alive to the law.
Thirdly, here we see how long the dominion of the law continues, and when it ends. The law reigns over all men without exception till they be justified. When they once begin to believe in Christ and to amend their lives, then the dominion of the law ceases, and they then are no more under the law, but under grace. Here all such persons as live in the security and hardness of their hearts are to be admonished
to repent of their sins and to begin to turn unto God. For they must know that they live under a most hard and cruel master that will do nothing but accuse, terrify, and condemn them, and cause them to run headlong to utter desperation. And if they die being under the law, they must look for nothing but death and destruction without mercy. For the law is merciless. This consideration serves notably to awake them that are dead in their sins. Again, all such as with true and honest hearts have begun to repent and believe, let them be of good comfort. For they are not under the dominion of the law, but they are dead to the law, and under grace, having a Lord who is also their merciful Savior, who will give them protection against the terrors of the law and spare them as a father spares his child that serves him, and not break them, though they be but as weak and bruised reeds and as smoking flax.
The second point is touching the means of our death to the law, and that is, the law. Here some by the law understand "the law of faith," that is, the gospel (Rom. 3:27). And they make this to be the meaning of the words, "by the law of Christ," that is, by the gospel, "I am dead to the law of Moses." But this sense, though it be a truth, yet will it not stand in this place. For it is the question, whether by the gospel we be freed from the law? Now Paul, a learned disputer, would not bring the question to prove itself. Therefore I take the true meaning of the words to be this: "By the law of Moses, I am dead to the law of Moses." It may be demanded how this can be, considering the law is the cause of no good thing in us? For it is the ministry of death and condemnation (2 Cor. 3:7, 9). Again, that which the law cannot reveal, it cannot work; but the law neither can nor does reveal faith in Christ, the death to the law, nor repentance, etc.; therefore the law is no cause to work them. It may peradventure be said that the law works repentance and sorrow for sin. I answer, there is a double repentance. One legal; the other, evangelical. Legal is when men have
a sight of their sins, and withal are grieved for the punishment thereof. This repentance is wrought by the ministry of the law. It was in Judas. And it is no grace of God, but of itself it is the way to hell.
Evangelical repentance is when, being turned by grace, we turn ourselves to God. This repentance is a gift of grace and is not wrought by the law, but by the ministry of the gospel. Again, there is a legal sorrow, which is a sorrow for sin in respect of the punishment.
This is no grace, and it is wrought by the law. Evangelical sorrow is sorrow for sin because it is sin. This indeed is a grace of God, but it is not wrought by the law, but by the preaching of mercy and reconciliation. And it follows in us upon the apprehension of God's mercy by faith.
The law then being the cause of no good thing in us, it may be demanded (I say) how we should be dead to the law by the law?
Answer. Though the law be not a cause of this death to the law, and so to sin, yet it is an occasion thereof. For it accuses, and terrifies, and condemns us. And therefore it occasions or urges us to flee unto
Christ, who is the cause that we die unto the law. As the needle goes before and draws in the thread which sews the cloth, so the law goes before and makes a way that grace may follow after and take place in the heart. Thus must this place be understood, and all other places that speak of the law in this manner, as Romans 7:8, etc.
The third point is touching the end of our death to the law. And that is, that we may "live to God." It may be demanded, what life this is, whereby we live to God? Answer. There is a natural and a spiritual life. Natural life is that which we receive from Adam by generation.
And it is the function of natural faculties in living, moving, use of senses and reason. Spiritual life is that which we receive from Christ by regeneration. And it is the action, motion, or operation of the Spirit in us. This life is called by Paul, "the life of God" (Eph. 4:18).
And this is the life which he speaks of in this place. And it is described by many things. First, by the end and use of it. For it serves to make us to "live to God," that is, to the honor and glory of God.
And we live to God by living wisely, godly, justly (Titus 2:12). Wisely, in respect of ourselves; godly, in respect of God; justly, in respect of men.
That we may live wisely, we must observe two rules. The first: We must labor with all diligence and with all speed that we may be worthy to stand before the Son of Man at His coming. And therefore we must labor to be in Christ, having true faith and good conscience
(Eph. 5:15; Luke 21:36). Consider also the example of Paul (Acts 24:16). It is true wisdom to be wise for ourselves and for everlasting happiness. And it was the folly of the foolish virgins that they did not furnish themselves with the oil of grace in time convenient. The second rule: We must in this world come as near heaven and the happiness of life everlasting as may be (Phil. 3:14). And for this cause we must join ourselves to the assemblies where the word is preached, prayer is made, and sacraments administered. For there is the gate of heaven. Consider the practice of Moses (Heb. 11:25–26), and of David (Ps. 84:10). Again, being absent from heaven both in body and soul, yet we must have our conversation there by the cogitation of our minds and by the affections of our hearts (Phil. 3:20).
That we may live godly, seven rules must be remembered. The first:
We must bring ourselves into the presence of the invisible God. Yea, we must set our thoughts, wills, affections, and all we do in His sight and presence. And we must evermore remember whatsoever we do, that we have to deal with God Himself. In this regard Enoch is said to "walk with God" (Gen. 5:24); Abraham, and Isaac, "before God"
(Gen. 17:1; 48:15), and David (Pss. 116:9; 139 all), and Cornelius (Acts 10:33), and Paul (2 Cor. 7:12).
The second: We must take knowledge of the will of God in all things, whether it be revealed in the word, or by any event. It is not enough to know God's will, but when time and place serves, we must acknowledge it (Rom. 12:2; Col. 1:9).
The third: We must bring ourselves in subjection to the known will of God and captivate all our senses unto it, and suffer God to set up His kingdom in us (Rom. 12:1).
The fourth: When we have offended God, we must instantly humble ourselves before His majesty, confessing our offences, and making instant deprecation for mercy. Thus did Ezra (Ezra 9), and Daniel
(Dan. 9), and David (Ps. 32:5).
The fifth: In all our miseries and adversities, we must be silent in our hearts by quieting our wills in the good will of God. "Examine yourselves, and be still" (Ps. 4:4). "Be silent to Jehovah" (Ps. 37:7).
Consider the example of Aaron (Lev. 10:3); of David (Ps. 39:9); of the Jews (Acts 11:18).
The sixth: In all things we do or suffer, we must depend on the goodness, providence, and mercy of God for the success of our labors, and for ease or deliverance out of misery. This is to "live by faith," and, as Peter says, "to sanctify God in our hearts" (1 Peter
3:15).
The last: In all things we must give praise and thanks to God, and that for our miseries and afflictions (Job 1:21), for in them God mingles His justice with mercy, whereas He might utterly condemn us.
That we may live justly in respect of men, two rules must be observed. The first: We must make God in Christ our treasure and
our portion, and His favor and blessing our riches. Then shall not the vile sins of avarice and ambition bear sway in us, and then shall we learn with Paul to be content in any estate (Phil. 4:11), because howsoever the world go, we have our portion and treasure. The second: We must love God in loving of man, and serve Him in doing service to men by the offices and duties of our callings. They which labor in their callings for this end, to get riches, honors, and to set up themselves in this world, profane their callings and practice injustice.
For not self-love, but love to God in duties of love to men must bear sway in all our actions.
Thus we see what it is to "live to God." Now we are all to be exhorted to order ourselves in this manner. For first of all, we are God's. And therefore "we must glorify God both in our bodies and souls" (1 Cor.
6:20). Secondly, the end of our justification and redemption is that we may live to God. And it is great wickedness to pervert the order of God by living to ourselves and the lusts of our hearts. Thirdly, there be three degrees of life: one is in this life, a spiritual and a renewed life; the second in death, when the body goes to the earth, and the soul to heaven; the third, in the last judgment, when body and soul reunited enter into the presence of God. Therefore, that we may be saved, we must live unto God in this life. For we can never come to the second degree of life but by the first. And we must not imagine that we can step immediately out of a lewd and wicked life into everlasting happiness in heaven. Lastly, the grace of God in the ministry of the gospel has appeared and long taught us and called upon us to live unto God. Therefore, unless we be ashamed and confounded for our sins, and begin with all speed to live unto God, it will be worse with us, than with Sodom and Gomorrah, and many other nations.
20 I am crucified with Christ: thus I live, yet not I any more, but Christ lives in me. And in that I now live in the flesh, I live by the faith of the Son of God, who hath loved me, and given himself for me.
Whereas Paul said before, "I am dead to the law," here he declares the reason of it, when he says, "I am crucified with Christ." Again, here Paul sets down the true preparation to spiritual life. For God first kills, and then He makes alive. And the measure of spiritual life is according to the decay of original sin. This preparation stands in two things. The first is fellowship with Christ in His cross and passion, in these words, "I am crucified with Christ." The second is abnegation, or annihilation (as some call it), in these words, "not I any more."
"I am crucified with Christ."
For the better understanding of these words, we must observe, first, that Paul speaks not this of himself particularly, but he speaks in the person of the Christian Jews, before whom he now reasons with Peter—nay, in the person of all believers. For all that believe "are buried into His death" (Rom. 6:4). Secondly, it must be observed that Paul speaks of himself not as he is a man consisting of body and soul, but as he is a sinner carrying about him the body of sin (Rom. 6:6).
Further it may be demanded, upon what ground he should say, "I am crucified with Christ"? Answer. There be two reasons of this speech.
One is that Christ upon the cross stood not as a private person, but as a public person in the room, place, and stead of all the elect. And therefore when He was crucified, all believers were crucified in Him; as in the Parliament, when the Burgess gives his voice, the whole corporation is said to consent by him and in him. The second reason is this. In the conversion of a sinner, there is a real donation of Christ
and all His benefits unto us. And there is a real union, whereby every believer is made one with Christ. And by virtue of this union, the cross and passion of Christ is as verily made ours as if we had been crucified in our own persons. Hereupon Paul says in the time present, "I am crucified with Christ." There are like phrases in Paul
—"we are dead with Christ"; "we are risen with Him"; "we sit with Him in heavenly places" (Eph. 2:6; Col. 3:1)—and they are in the same manner to be expounded. Moreover the benefits that arise of this communion with Christ in His passion are two. One is justification from all our sins (Rom. 6:7). The second is mortification of sin by the virtue of the death of Christ after we are engrafted into Him. Thus much of the meaning.
The Use. Superstitious persons take occasion by the passion of Christ to stir up themselves to sorrow, compassion, and tears by considering the pitiful handling of Christ, the sorrow that pierced the heart of the virgin Mary, and the cruelty of the Jews. But this is a human use that may be made of every history.
The right use is this: We are in mind and meditation to consider Christ crucified. And first, we are to believe that He was crucified for us. This being done, we must go yet further, and as it were spread ourselves on the cross of Christ, believing and withal beholding ourselves crucified with Him. You will say, this is a hard matter; I cannot do it. I say again, this is the right practice of faith. Strive therefore to be settled in this, that the body of your sin is crucified with Christ. Pray instantly by asking, seeking, knocking that you may thus believe. This faith and persuasion is of endless use. First, it is the foundation of your comfort. If you believe yourself to be crucified with Christ, you shall see yourself freed from the dominion of the law and sin, from hell, death, and condemnation; and to your great comfort shall see yourself to triumph over all your spiritual enemies.
For this Christ does (Col. 2:15), and you do the same, if you be settled in this, that thou art crucified with Him. Secondly, upon this persuasion, you shall feel the virtue of the death of Christ to kill sin in you and to raise your dead soul to spiritual life. When the Shunammite's child was dead, Elisha went and lay upon him, applying face to face, hand to hand, foot to foot—and then his flesh waxed warm, and revived (2 Kings 4:34). Even so apply yourself to Christ crucified, hand to hand, foot to foot, heart to heart; and you shall feel in yourself a death of sin, and the heat of spiritual life to warm and inflame your dead heart. Thirdly, if you believe yourself to be crucified with Christ, you shall see the length, the breadth, the height, the depth of the love of God in Christ. For your sins are the swords and the spears that crucified Christ. And yet you have all the benefit of His passion. Lastly, if you can believe that thou art crucified with Christ, you shall further be assured that He is partner with you in all your miseries and afflictions to ease you and to make you to bear them (1 Peter 4:13; Col. 1:24).
The duties hence to be learned are these. First, if thou art crucified with Christ, then must you apply your heart to crucify the body of corruption in you by prayer, fasting, by avoiding the occasions, by abstaining from the practice of sin, and by all good means. Behold, a man hanged upon a gibbet. You see he has satisfied the law. And there is no further judicial proceeding against him. And withal you see how he ceases from his thefts, murders, blasphemies. Even so, if you can behold yourself spread upon the cross of Christ and crucified with Him, there will be in you a new mind and disposition, and you will cease from your old offences. Again, being crucified with Christ, you must be conformable to Christ in your sufferings. He suffered in love. Even so in your afflictions and sufferings, your love to God and man must be increased, though man be the cause of your afflictions.
Secondly, Christ suffered in obedience: "Not my will, but thy will be
done."105 Even so in all your sufferings you must resign yourself to God and quiet yourself in His will. Thirdly, Christ suffered in all humility, humbling Himself to the death of the cross. Even so we, and upon our afflictions, are to humble ourselves under the mighty hand of God, confessing our sins and entreating for pardon.
Fourthly, He suffered in faith as man depending on His Father's goodness, even in the midst of His passion. Even so are we to do.
Fifthly, He went on constantly in His sufferings to the very death.
Even so are we to suffer in the resisting of sin, even unto the shedding of our blood. Lastly, the principal care of Christ was to see the fruit of His sufferings. So when we are distressed, our care must rather be to see the fruit of our distress than to seek deliverance. This conformity with Christ in His passion is an infallible work and token of the child of God, and a sign that we are crucified with Christ.
Again, here we are to take notice of the false faith of many men. They can be content to believe that Christ was crucified for them, but there they make a pause. For they do not believe that they are crucified with Christ. Their faith therefore is but half a faith. And their profession is according. For they have the form of godliness without the power thereof. They think that they believe the articles of faith aright, but they are deceived. For to believe in Christ crucified is not only to believe that He was crucified, but also to believe that "I am crucified with Him." And this is to know Christ crucified.
Lastly, here we are to consider the abomination of the Church of Rome. For it most abuses that which is the greatest treasure in the world, namely, Christ crucified. For they make a very idol of Him, in that they worship Him in, at, and before painted and carved crucifixes. For there is no such Christ in heaven or in earth that will be present when we pray and hear us at crucifixes. Again, they give
latria, divine honor, to devised and framed crucifixes. And thus they rob Christ of His honor.
Thus much of our communion with Christ in His passion. Now follows the second part of preparation, namely, abnegation: "I live, yet not I any more"—that is, I live a spiritual life, yet not I as a natural man. For in that regard, I carry myself as a man crucified, or after the manner of a dead man, suffering nothing that is in me by nature to reign in me, that Christ alone may live and reign in me.
Here is a notable duty to be learned. We being crucified with Christ, must carry ourselves as men crucified, and that in three respects.
First, in respect of corruption of sinful nature. For in regard of our sins, we are to esteem ourselves unworthy of meat, drink, sleep, breathing. Yea, we are to esteem ourselves to be as vile as any of the creatures upon earth. And we are to deny ungodliness and worldly lusts, not suffering any of them to reign over us. Secondly, we must carry ourselves as dead men in respect of the good things that belong to nature, as honors, riches, pleasures, friends. All which in respect of preparation of mind, we must daily forsake for Christ's sake, not suffering any of them to take place in our hearts. Lastly, we must be as dead men in respect of our own reason and will, and we must tread them under foot, making God's will our wisdom and will, and giving it lordship and dominion over us, our own wills in the mean season lying dead in us. Thus are we to carry ourselves as dead men.
And we are to be careful of it that God may have pleasure in us: "We must forget our own people, and our father's house" (Ps. 45:10). That we may buy the pearl, we must sell all we have—our wills, our affections, and the dearest things in the world. He that would live when he is dead must die while he is alive. And we must now lay out ourselves as dead persons. Corruption of nature, reason, and will must be dead in us, that Christ alone may live and reign in us.
The third point concerning spiritual life is touching the original and wellspring thereof, in these words: "that Christ may live in me." For the better conceiving whereof, three points are to be observed. The first, that Christ is not only the author, with the Father and the Holy
Ghost, but also the root of life, having life in Himself that He may convey it to all that believe in Him. "He is the true vine, and we are the branches" (John 15:1, 5). He is "an appointed head to His
Church" (Eph. 1:22). He is "the Prince of life" (Acts 3:15). "He is a quickening spirit" (1 Cor. 15:45). And in this regard He is said "to live in us," namely, as a root in the branch, or as the head in the members. The second point is that there must be a union with Christ before we can receive life from Him, and He live in us. "If ye abide in me, and I in you, ye shall bring forth much fruit" (John 15:5). We must be grafted with Him before we can be conformable to His death and resurrection (Rom. 6:5). And again, we must be taken out of the wild olive, and set in the true olive (Rom. 11:24). Thus much Paul signifies when he says, "Christ lives in me."
Of this conjunction two things must be noted. The first, that it is a substantial union in that the person of him that believes is united to the person of Christ. For we must "eat the flesh of Christ, and drink his blood" before we can have life abiding in us (John 6:53) and "our bodies are members of Christ" (1 Cor. 6:15). Again, this union is spiritual because it is made by the bond of one Spirit, "by one Spirit we are baptized into one body" (1 Cor. 12:13). And no man is to marvel that we on earth should be joined to Christ in heaven. By civil contract man and wife are one flesh, though distant many miles asunder. Why then may not we be joined to Christ by virtue of the covenant of grace, considering no distance of place can hinder the being of the Spirit of Christ in us? The third point is that after this union with Christ, He must further communicate Himself unto us before we can live by Him, and He in us. To this purpose St. John
says that "God hath given us life"; that "this life is in the Son"; that "he which hath the Son, hath life" (1 John 5:11–12). For the conceiving of this truth, two questions may be demanded. One, in what order Christ gives Himself unto us? Answer. Christ first of all gives His flesh and blood, that is, Himself; and then secondly His gifts, namely, the efficacy and merit of His death. The institution of the Lord's Supper shows plainly that we are not partakers of the benefits of Christ unless first of all Christ Himself be given unto us.
The second question is, how Christ can be said to "live in us"?
Answer. He is not in us in respect of local presence, but by the supernatural and special operation of His Spirit (1 Cor. 6:17). The operation of the Spirit is threefold. The first is when God imputes the righteousness of Christ to them that believe, and withal gives the right of eternal life and the earnest of this right, namely, the first fruits of the Spirit. Hereupon justification is called "the justification of life" (Rom. 5). The second is vivification by the virtue of the resurrection of Christ (Phil. 3:10). And this virtue is the power of the Godhead of Christ or the power of the Spirit, raising us to newness of life as it raised Christ from the death of sin. And by this power, Christ is said to live in them that believe. The third is the resurrection of the dead body to everlasting glory in the day of judgment (Rom. 8:11).
Thus then the meaning of the words is evident: that Christ as a root or head lives in them that are united to Him, and that by the operation of His Spirit, causing them to die unto their sins and to live unto God. And again, it must be remembered that Paul speaks this not privately of himself, but generally in the name of all believers.
For he says, "Know ye not that Christ is in you, except ye be reprobates?" (2 Cor. 13:5).
The Use. Hence it follows, that they which are true believers cannot make a practice of sin. And again, that they sin not with the full
consent or swing of their wills because Christ lives in them, and restrains the will in part. When they sin therefore, they sin not of malice, but of ignorance or infirmity.
Secondly, the true believer cannot wholly fall away from grace because the life of Christ cannot be abolished. As Christ died but once and forever after lives to God, so they that are in Christ die once to sin and live eternally to God (Rom. 6:10). The virtue and power of God that was shown in raising Christ to life is likewise shown in quickening them that do believe (Eph. 1:19–20). He therefore that is made alive to God dies no more, but remains alive as Christ does.
Thirdly, they which are true believers are a free and voluntary people obeying God, as if there were no law to compel them. For they have
Christ to live in them (read Ps. 110:3). The Spirit of life that is in Christ is also in them; and that is their law (Rom. 8:2). It is the property of the child of God to obey God, as it is the nature and quality of the fire to burn when matter is put to it.
It may be here demanded, how we may know that Christ lives in us?
Answer. By the Spirit of God (1 John 3:24). And the Spirit is known by the motions and operations thereof. The first whereof is a purpose to obey God according to all His commandments that concern us, with an inclination of our hearts to the said commandments. Paul says he "was sold under sin," and yet withal he adds that "he delighted in the law of God according to the inward man" (Rom. 7:14,
22). He that loves God and keeps His commandments has the Father and the Son dwelling in him (John 14:23). Let this be observed.
Pharaoh, when God's hand was upon him, confessed he was a sinner and his people, and requested Moses and Aaron to let the plague go.
But after God had withdrawn His hand, he returned to his old course. The like do sick men. They make promise to amend their
lives, and they request their friends to pray for them; but when they are recovered, they forget all their fair promises. The reason is this.
There is conscience in them, and by it they know themselves to be miserable sinners; but they want this purpose to obey God, and the inclination to His laws. And therefore indeed they hate not their sins, but rather the commandments of God. The second operation and sign of the Spirit is a mind and disposition like to the mind and disposition of Christ, which is to do the will of God, to seek His glory, and to apply himself to the good of men in all duties of love. The third and last (to omit many) is to love Christ for Himself, and to love them that love Christ, and that because they love Christ. This is a true sign that "we have passed from death to life" (1 John 3:14). It may here be said, how can Christ be said to live in us, considering we are laden with afflictions and miseries? Where Christ lives, there is no misery. Answer. In the midst of all miseries, the life of Christ does most appear. Where natural life decays, there spiritual life takes place, "I bear in my body the mortification of our Lord Jesus, that the life of Jesus may be made manifest in me" (2 Cor. 4:10). God's
"power is made manifest in weakness" (2 Cor. 12). Again, it may be said, if Christ lived in us, we should not feel so many corruptions as we do. Answer. The life of Christ is conveyed unto us by little and little, God having "wounded and slain us," first "binds us up;" then
"he revives us, and the third day he raiseth us up" (Hos. 6:1–2).
Again, nature feels not nature, nor corruption feels corruption, but grace. Therefore it is the life of Christ in us that makes us feel the mass and body of corruption.
Furthermore, here we are to take notice of the common sin of our days. Men will not suffer Christ to live in them and to rule over them.
It is reputed a small matter, but it is a grievous offence. The Gentiles say, "Let us break their bands, and cast their cords from us" (Ps. 2:3).
And it was the sin of the Jews to say, "We will not have this man to
reign over us" (Luke 19:14). And therefore Christ says, "Bring them hither, and slay them before me" (Luke 19:27).
Lastly, here we learn our duty. And that is so to live that we may be able to say with good conscience that "Christ lives in us." We must seek His kingdom above all things, and take His yoke on us. It will be said, what must we do that Christ may live in us? Answer. We must use the means appointed: meditation of the word, prayer, sacraments. And withal we must spiritually "eat the flesh of Christ, and drink his blood" (John 6:56). And that we may eat Him, we must have a stomach in our souls like the stomach of our bodies, and we must hunger and thirst after Christ. And therefore we must feel our own sins and our spiritual poverty and have an earnest lust and appetite after Christ as after meat and drink. When Sisera was pursued by the army of the Israelites, he cried to Jael and said, "Give me drink; I die for thirst" (Judg. 4:19). Even so we being pursued by the sentence of the law, by the terrors of hell, death, and condemnation, must fly to the throne of grace, and cry out saying,
"Give me of the tree of life, give me of the water of life. I perish for thirst." Then shall our wretched souls be quickened and revived to everlasting life (Matt. 5:6; Rev. 21:6).
In the fourth place, here is set down the means of spiritual life, in these words: "And in that I now live in the flesh, I live by the faith of the Son of God, who hath loved me, and given himself for me." And that the doctrine may the better appear, I will stand a while to show the meaning of them. By "flesh" is meant the mortal body, or the frail condition of this temporal life (Heb. 5:7; 1 Peter 4:2). And therefore
"to live in the flesh" is to live a natural life by eating, drinking, sleeping. Further, Paul says that living in the flesh, he lived "by faith." And for the better conceiving of this, two questions may be demanded. The first is, why a believer is said to live by faith? Answer.
There be two causes. First, faith is an instrument to unite us to Christ. And by means of this union, we receive life from Christ. For Christ dwells in our hearts by faith (Eph. 3:17). Secondly, faith is a guide to order and govern temporal life in all good manner according to the will of God. And this faith does by a divine kind of reasoning framed in the mind, whereby it urges and persuades to good duties
(Rom. 6:11).
The second question is, how men live by faith? Answer. The child of God lives a double life in this world: a spiritual and a temporal. The spiritual stands specially in three things: reconciliation with God; renovation of life; and good works. Now in our reconciliation with God, we live in this world only by faith. For we have and enjoy pardon of our sins, imputation of justice, and acception to life eternal only by means of our faith (Rom. 4:4; 5:1).
Again, in the renovation and change of our lives, we live by faith. For our faith in Christ "purifieth our hearts" (Acts 15:9), partly by deriving holiness and purity from Christ unto us, who is our sanctification, and partly by moving and persuading of us to holiness and newness of life (1 John 3:3).
Lastly, in the doing of every good work, we must live by our faith. For first there must be a general faith, that the work in his [its] kind pleases God (Rom. 14:23). Secondly, justifying faith must give a beginning to the work. "I believed, therefore I spake" (Ps. 116:10).
Thirdly, after the work is done, faith must cover the defects thereof, that it may be acceptable to God (Heb. 11:6).
Temporal life stands in cares or miseries. And miseries are outward afflictions or inward temptations. And in all our worldly cares, we are to live by faith. For our care must be to do our office and the labor of our calling with all diligence. This being done, we must there make a
pause, and for the success of all our prayers, and labors, we must cast our care on God (1 Peter 5:7).
Likewise, in our afflictions we are to live by faith. For our faith is to assure us that God according to His promise will give a good issue (1
Cor. 10:13). And though all temporal things fail us, it makes us retain the hope of mercy and of eternal life. Thirdly, it makes us wait God's leisure for our deliverance (Isa. 43:28).
Lastly, in our temptations we are not to live by feeling, but by faith— yea against feeling, to rest on the bare promise of God when we feel and apprehend nothing but the wrath of God. And thus we see how the believer lives by his faith in this world.
It may be said, what is the faith we live by? Answer is here made: "It is the faith of the Son of God." And saving faith is so called because
Christ is not only the author of it, and the object or matter of it, but also the revealer of it. For there was a certain faith in God which was put into the heart of man in the creation, which also the moral law requires; but this faith in the Messiah was not known till after the fall, and then it was revealed to the world by the Son of God.
Again, it may be said, what is this faith of the Son of God? Answer is here made: a faith whereby I believe that "Christ hath loved and given himself for me."
These words then thus explained are an answer to an objection, which may be framed thus: Why should you say that you live not, but that Christ lives in you, considering you live in the flesh as other men do? Answer is made: Though I live in the flesh, yet I live by faith in the Son of God.
The Use. Here first of all they are to be blamed, that live by sense, like beasts—believing no more than they see, and trusting God no further than they see Him. For if a man whom we see and know make a promise to us, we are comforted. Yet if God, who is invisible, make in His Word far better promises (as He does), we are not in like sort comforted. Again, we put too much confidence in means. If we have good callings, house, land, living, we can then trust in God; but when means of comfort fail, we are confounded in ourselves, as if there were no God. We are like the usurer who will not trust the man, but his pawn. Even so we trust not God upon His bare word, without a pawn. If He come to us with a full hand and with the pawn of His good gifts and blessings, we trust Him; else not.
Again, they are to be blamed that live only by the guidance of reason.
For many dispute thus. I deal truly and justly with all men, and live peaceably with my neighbors. Therefore God will have me excused.
But there must be a better guide to everlasting life, namely, faith in Christ—else shall we miss our mark.
Thirdly, they deceive themselves that think they may live as they list, and call upon God when they are dying, and so die by faith. It is well if they can die by faith, but that they may so die, they must live by faith.
Lastly, they are to be blamed that spend their days in worldly cares so as no good thing can take place. This is the life of infidels. And where true faith reigns, it cuts off the multitude of cares, and makes us cast them on God.
Moreover, here we see what we are to do in perilous times, as in the time of plague, famine, sword, when present death is before our eyes.
We must then live by faith. When Noah heard of the flood, he prepared such means as faith would afford for the saving of himself
and his family. Abraham, Isaac, Jacob, by faith lived as pilgrims in a strange land and were content. Moses left Pharaoh's court and "feared not the wrath of the king: because by faith he saw him that was invisible" (Heb. 11:27). David in the fear of present death
"comforted himself in the Lord his God" (1 Sam. 30:6). When Jehoshaphat knew not what in the world to do, he lift up the eyes of his faith to the Lord (2 Chron. 20:12). Christ in His agony and passion of the cross by faith commended His soul into the hands of His Father. Of the saints of the New Testament, some were racked,
[and] some were stoned to death—and that by faith (Heb. 11:36). We must therefore all of us learn to live by faith. And for this cause we must acquaint ourselves with the word and promises of God, and mingle them with our faith, else shall the life of a man in the world be worse than the life of a beast.
Again, in these words, "who hath loved me, and given himself for me," the nature and property of justifying faith is set down, which is to apply the love of God and the merit of the passion of Christ unto ourselves. And therefore the papists are deceived who say that hope applies and not faith. It may be alleged that Paul speaks these words privately of himself. Answer. He speaks them in the name of all believers, Jews and Gentiles. For (as we may see in the former verses) that which concerned Peter and the rest of Christian Jews, he applies to himself, lest his speech should seem odious.
Again, it may be objected that all believers cannot say thus, "Christ hath loved me, and given himself for me." Answer. If the mind be fixed on Christ, and there be also a will and endeavor to believe and apprehend Christ, there is faith indeed. For God accepts the true and earnest will to believe for faith. We are not saved for the perfection of our faith, but for the perfection of the obedience of Christ, which faith apprehends. The Israelites which looked upon the brazen
serpent with one eye, or with a squint-eye, with half an eye, or dim sight were healed, not for the goodness of their sight, but for the promise of God. The poor in spirit are blessed. Now they are poor in spirit who find themselves empty of all goodness, empty of true faith, full of unbelief, and unfeignedly desire to believe. So then if we grieve because we cannot believe as we should and earnestly desire to believe, God accepts us for believers.
Again in these words, "who hath loved me, and given himself for me," St. Paul sets down the reason or argument which faith uses in the mind regenerate to move men to live to God. And the reason is framed thus. Christ loves you, and has given Himself for you; therefore see you live to God (read the like in Rom. 12:1; 2:4; and Ps.
116:12).
By this we are to take occasion to consider and to bewail the hardness of our hearts, who do not relent from our evil ways, and turn unto God upon the consideration of His love in Christ. The waters of the sanctuary have long flowed unto us, but they have not sweetened us and made us savory. Therefore it is to be feared lest our habitations be at length turned to places of nettles and salt pits
(Ezek. 47:11).
21 I do not abrogate the grace of God: for if righteousness be by the law, then Christ died without cause.
The Meaning. Grace in Scriptures signifies two things: the free favor of God, and the gifts of God in us. And where the Holy Ghost entreats of justification, grace in the first sense signifies the good will and favor of God, pardoning sins and accepting us to life everlasting for the merit of Christ (2 Tim. 1:9; Eph. 2:8). And in this sense is the word used in this place. And when Paul says, "I do not abrogate the grace of God," his meaning is, I do not make void or frustrate the
grace of God in respect of myself, or in respect of other believers, by teaching the justification of a sinner by faith alone. He adds, "If righteousness be by the law"—that is, if a sinner be justified by his own obedience in performing the law, then Christ died without cause. The word dwrean (freely), translated "without cause," has a double signification. One is when it signifies as much as without price, or merit: "Ye have received freely, give freely" (Matt 10:8). The second is when it signifies rashly, without just or sufficient cause, as,
"Mine enemies hate me freely" (Ps. 69:4, as the Seventy translate), that is, wrongfully, or without just cause. Thus here is Christ said to die "freely," that is, in vain, or without cause, because if we be justified by obedience to the law, then Christ died in vain to make any satisfaction to the law for us.
These words are an answer to an objection. The objection is this: If you teach that a sinner is justified only by his faith in Christ, then you abolish the grace of God. The answer is negative. I do not by this doctrine abrogate the grace of God. And there is a reason also of this answer. If we be justified by our own fulfilling of the law, then Christ died in vain to fulfill the law for us.
The Use. First, let us mark that Paul says, "He doth not abrogate the grace of God." And why? Because he will suffer nothing in the cause of our justification to be joined with the obedience of the death of Christ. And hence we learn what is the nature of grace. It must stand wholly and entirely in itself. God's grace cannot stand with man's merit. Grace is no grace unless it be freely given every way. "To him that worketh, the wages is given, not of grace, but of desert" (Rom.
4:4). "If election be of grace, then not of works, else is grace no grace" (Rom. 11:6). Grace and works of grace in the causing of justification can no more stand together than fire and water. By this
we are admonished to be nothing in ourselves, and to ascribe all that we are or can do to the grace of God.
Again, here we see our duties, and that is to be careful not to abrogate the grace of God unto ourselves. But how is that done?
Answer. We must strip and empty ourselves of all righteousness and goodness of our own, even to the death, and withal hunger and thirst after Christ and His righteousness (Matt. 5:6; Luke 1:53).
Thirdly, Paul here sets down a notable ground of true religion, that the death of Christ is made void if anything be joined with it in the work of our justification as a means to satisfy God's justice and to merit the favor of God. Therefore the doctrine of justification by works is a manifest error. For if we be justified by the works of the law, then the judgment of the Holy Ghost is that Christ died without cause. Again, the doctrine of human satisfactions is a device of man's brain. For if we satisfy for ourselves, then did Christ by death satisfy in vain. Thirdly, it is a false and wicked (though a colorable invention) to say that Christ by His death merited that we should merit by our works. For if we merit by works, Christ died in vain to merit by His own death. This is the sentence of God, who cannot err.
Lastly, here we see the Church of Rome errs in the foundation of true religion because it joins the merit of man's works and the merit of the death of Christ in the justification of a sinner. And therefore, we may not so much as dream of any reconciliation to be made with that religion. For light and darkness cannot be reconciled, nor fire and water. Here the papists answer that Paul in this text speaks against them that looked to be justified by the natural observation of the law without the death of Christ. But it is false which they say. For Paul here speaks against Christian Jews who joined the law and the gospel and looked to be justified both by Christ and by the works of the law