[←725]
The words above cited are a sufficient illustration of Luther’s meaning in the several terms — ‘words,’ ‘sentence,’ ‘contrast,’ ‘division,’ ‘context,’ ‘scope,’ ‘discussion at large,’ ‘mind of the writer.’ — Extra fidem Christi, I translate according to Luther’s meaning, not according to my own view of the Apostle’s argument. Both here and in Galatians, it is common to represent Paul as speaking of ‘faith in Christ,’ as opposed to ‘works.’ But in both places, it is ‘the Law’ as opposed to ‘the Gospel,’ of which he is speaking. In both places he is showing, in opposition to Judaizers, ‘that the Law cannot save; only the Gospel can.’ — But then, that this Gospel may save, it must be believed with the heart; ‘Christ must be believed in and into.’ Under the right interpretation of these passages, then, two steps are lacking in Luther’s conclusion that ‘Paul condemns Freewill.’ Paul says only, ‘Without the faith of Christ there is nothing but sin and damnation.’ But that faith must be received, or obeyed, before it can save; and that reception or obedience is not of the nature power of Freewill, but of the super-nature power of God’s Spirit. — There are more than enough texts to prove both these points. I would rather say, Scripture is explicit enough in her witness to both these points — (“Taking vengeance on those who do not know God, and those who do not obey the Gospel of our Lord Jesus Christ.” — “No man can come to me, unless the Father, who has sent me, draws him.”). So that, there can be no question of what is truth in this matter; though Luther does not come at his conclusion legitimately, through misuse of his premises.
[←726]
Ubi genus. Referring to the preceding verses, “Those who are in Christ Jesus; who do not walk after the flesh, but after the Spirit.” As to what follows, it has been seen already (Part iv. Sect. 42. notes i k) that I do not admit the parallel. Paul clearly divides men into two classes; but the Lord in John 3 is showing the necessity of a new and spiritual birth. The opposition is not between those who have, and those who do not have this birth; but between the nature-power of procreation, and the Spirit-power of procreation. Adam produces his like, and the Holy Ghost produces His like.
[←727]
Sensus carnis. non est subjectus. Sensus, ‘the mind in action;’ or rather the result of that action; ‘what it thinks or desires.’ It is not so properly the mind, or desire, that is not and cannot be subject (as is commonly understood); but the flesh, that is, the unrenewed body itself: fronhma (phronema) according to the analogy of language, should be ‘the desire formed,’ not the faculty forming it. And therefore, it is not this fronhma, but the substance that forms it (the flesh — sarx, sarx), which ought to be subject; but it is not.
[←728]
Legi impossibile. Luther does not explain, as we might have wished him to do, this most difficult text: but the considerations which we have already entertained respecting the flesh and the Spirit will assist us to unravel it. In the preceding chapter, Paul had been describing a very remarkable temptation, with which, for his own good and that of the church, he had been visited since his conversion. He had been tempted to think that he must still obey the law; and having been put upon trying to do this, had acquired a deep knowledge of his own state: which is also that of every called child of God. He discovered that he had a law in his members (his body) which warred against the law of his mind, and brought him into captivity to the law of sin which was in his members. He sighed for deliverance from that body — fitly called a dead body — whose law made him so wretched. He was assured that he would one day possess it through the gift of God in Christ Jesus. At present, however, his state was that of a person serving two laws, in the two distinct parts of his frame. But still, even now, he was not condemned. Why? because he was a man in Christ. (I perfectly approve Griesbach’s improved reading, which puts “Who do not walk after the flesh, but after the Spirit,” as read in Rom 8.1, into the interior margin. It breaks the connection of the argument; and it may very naturally be supposed to have been interpolated from Rom 8.4. [Johann Griesbach (1745-1812) was a famed biblical interpreter])
Why, as a man in Christ, did he have no condemnation? Because the Holy Ghost, had by him in Christ, had delivered him from the thraldom and bondage of that law which still reigned in his members. Why did he have the Holy Ghost in Christ Jesus? Because God, by sending his own Son in flesh of sin, had condemned sin in the flesh — that is, Christ had executed the sentence of death upon this sinful flesh, and could now, in consideration of that sentence so borne, raise up both Himself and that people for whom and with whom he had borne that sentence, into a new state of being, in which they would be the subjects of spiritual influences in both parts of their frame; in whom, even here, while tabernacling in their flesh of sin, the foretaste and firstfruits of this grace is shown in their being renewed, and dwelt in, by the Holy Ghost.
Here I have stated the reality, which is more commonly set forth by the Holy Ghost in figure — the dying, quickening, rising, and now sitting of the Lord’s elect in and with Him. (See Rom 6; Eph 1 and 2; Col 2 and 3.) God’s eternal, covenanted design of raising them up, in Christ, from that death into which they were contemplated as having brought themselves by their fall in and with Adam, is the basis and element of this reality.
Thus, they have that done for them, which the law could not do, because it was weak through our flesh’s being what it is. They are enabled to fulfil the righteousness of the law — or rather to yield to God a service which is far more righteous, because it is more adapted to that full manifestation which He has now made of himself, than law obedience would or could be. — Hereafter, he proceeds to show most triumphantly in the progress of this chapter, that the other part of their frame will also have its triumph: the body which has death in it, and has yet assuredly to die, shall be quickened by the same Spirit which has already quickened and dwelt in their souls, and shall live.
This, which had been glanced at in Rom 8.25, and is so distinctly affirmed in verses 11, 21, and 23 of this chapter, receives its seal and crown in 1Cor 15, where the paean [a formal expression of praise] is sung, and the victory ascribed to its giver and communicator. “But thanks be to God who gives us the victory, through our Lord Jesus Christ.” — I have found it impossible to render a consistent account of these two chapters (to which the precedent sixth may be added), verse by verse, and clause by clause, on any other principle than this, which makes ‘flesh’ the substance of the body, and ‘spirit’ the renewed mind. (See Part iv. Sect. 37. 41. 42. and much that has elsewhere gone before.) There is much emphasis in verse 1. Therefore (that is, although with the flesh, they serve the law of sin) there is now (as opposed to ‘I thank God,’ Rom 7.25, for what shall be) no condemnation (all these out-breakings and manifestations of evil are forgiven, and not allowed to abidingly mar the peace of their souls — for “Who shall lay anything,” etc. Rom 8.33-39.) to those who are in Christ Jesus, Rom 8.1.
The people of God are said to be in Christ Jesus, with reference to two distinct states: in Him by covenant and predestinative union from before the worlds (“According as he has chosen us in Him,” etc., Eph 1.4; “Grace which was given to us in
