An Exposition of Pauls Epistles, Letter 1 · Chapter 8
CHAP. VIII.
THe fift Confirmation of Justification by Faith is this, That this way of Iustifying, affords solid consolation, not only against all evil to bee dreaded after this life, but also against all troubles and afflictions to which the children of God are lyable in this life.
There are three parts of the Chapter. The first is to comfort those that are Iustified, against the fear of Condemnation, which might trouble those that bewail the imperfection of their Sanctification, and the reliques of sin. Which consolation hee appropriates to those that are justified, endeavouring after holiness, secluding those that are unregenerate, and delight in sin, to ver. 9. which hee applyes to the Romans, to ver. 12. and thus applyed, hee shews the use of it, to ver. 17. The second part contains the Consolations of the Iustified in respect to the calamities of this life, to which the godly are lyable, to ver. 31. The third part contains the triumph of those that are justified, over all their enemies, to the end.
Vers. 1. There is therefore now no condemnation to them which are in Christ Iesus, who walk not after the flesh, but after the spirit.
From what hath been spoken, hee infers consolation to those that are justified, against the fear of condemnation; which the conscience of sin dwelling in us, may easily affright us with. There is no condemnation (saith hee) to those which by true Faith are ingrafted into Christ: And because many profess the Faith they have not, hee describes true Believers and justified persons from this property, that they do not indulge themselves in sin, neither do they willingly follow the guidance of the flesh and corrupt nature, but walk after the Commands of God, and the motions of the Holy Ghost, inwardly perswading them, to direct the course of their life according to the Rule of the Word of God.
Vers. 2. For the Law of the Spirit of Life in Christ Iesus, hath made mee free from the Law of Sin and Death.
That this consolation belongs to them that are truly justified, and endeavour after holiness, hee proves by three Arguments.
Argum. 1. The Law of Faith, of Life, and the Spirit in Christ, or the Covenant of Grace, hath freed every Believer, and mee in particular, from the law of sin and death, or the Covenant of Works. Therefore to them that are justified, truly united unto Christ, there is no condemnation. For by the Law of the Spirit of Life in Christ Jesus, hee understands the Law of Faith, or the Covenant of Grace, because by Faith, or the Covenant of Grace, the Spirit is received, and communion with the Life of Christ. And by the Law of Sin and Death, hee understands the Law of Works, as Rom. 3.27. or the Covenant of Works, by which Law or Covenant conviction of sin is made, and condemnation unto death of them that are guilty.
Vers. 3. For what the Law could not do in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh;
Argum. 2. Seeing the Law was found weak, to procure for us Justification, by reason of the infirmity of the flesh, or humane nature, now corrupted; not able to yeeld perfect obedience to the Law. God sending his Son in the flesh, of the same nature with us, and in all things like unto us (sin excepted) in the flesh of his Son crucified, condemned our sin, that satisfaction being made for us, it might bee abolished in us. Therefore sin in us that are justified, who are in Christ, cannot bee the cause of condemnation, and thus there is no condemnation to us.
Vers. 4. That the righteousness of the Law might bee fulfilled in us, who walk not after the flesh, but after the spirit.
Argum. 3. To this very end sin is condemned, in Christ that is condemned and dead for us, that wee being once dead and condemned in him, it might appear that the Law is satisfied; in us, I say, who follow not the lusts of the flesh, but the guidance of the Holy Ghost: Therefore now no condemnation remains us.
Vers. 5. For they that are after the flesh, do mind the things of the flesh: but they that are after the spirit, the things of the spirit.
Hee gives four reasons why hee makes this consolation peculiar to them that follow after holiness, secluding all that are unregenerate, and continue in sin. The first reason, They that are carnal and unregenerate, savour and affect only those things that are carnal and wicked; but those that are regenerate, savour and affect spiritual things▪ Therefore its no wonder, that only they that follow after holiness, are admitted to the consolation of an immunity from condemnation; and they which are carnal are excluded.
Vers. 6. For to bee carnally minded, is death: but to bee spiritually minded, is life and peace.
Reason 2. The wisdome of carnal men, which is the Governour of their counsels and actions, and is carried only to those things, which please the flesh, whether in respect to God, or eternal life, and so it inclines to death. But the wisdome of the spirit, or an habit directing the actions of regenerate men, is carried to those things which belong to spiritual life and peace: Therefore its no wonder, if only they that are regenerate, and spiritual, are exempted from condemnation, but not they that are carnal.
Vers. 7. Because the carnal mind is enmity against God: for it is not subject to the Law of God, neither indeed can bee.
Reason 3. Confirming the former; the wisdome of the flesh it self, the principal virtue of politick wits, is enmity against God, for it only seeks and cares for its own, rejecting God; neither is it subject to the Law of God, or can bee subject: for it cannot but subject to its own carnal ends, the Soul, Heaven, God, and all things; and pursue after these so far as it thinks them conducible to carnal ends: Therefore its no wonder that carnal men are not freed from condemnation.
Vers. 8. So then, they that are in the flesh, cannot please God.
Reason 4. Whoever are unregenerate, in the state of corrupt nature, or the flesh, cannot please God, because they cannot but follow after those things which please them: Therefore no wonder they are not freed from condemnation.
Vers. 9. But yee are not in the flesh, but in the spirit, if so bee that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, hee is none of his.
Applying the character of justified persons out of the judgement of charity to the Romans, hee also applies to the same Romans, to whom hee writes, the consolation which arises from freedome from condemnation: hee prudently in the mean time bespeaks them, that they would not indulge hypocrisie in any; and hee gives four Reasons of this application.
The first Reason; You are not subject to the dom…nion of the flesh, you are not unregenerate, but in a spiritual condition, following the guidance of the Spirit: Therefore there is no condemnation to you, or, which is the same, to you belongs the foresaid consolation.
Reas. 2. Confirming the former, the Spirit of God dwelling in you, framing your hearts and lives unto holiness; for unless I should thus judge of you, I should think you did not belong unto Christ; for hee that hath not the sanctifying Spirit of Christ, is not yet a living member of Christ: Therefore there is no condemnation unto you.
Vers. 10. And if Christ bee in you, the body is dead, because of sin; but the Spirit is Life, because of righteousness.
Reas. 3. Seeing that Christ is in you, though your bodie indeed, in respect to the remnants of sin, not to bee abolished, but by death, is destined to death, and shall certainly dye; Yet the Spirit of Regeneration, which is given to you, is eternal life it self in you, or begun in your souls, because of the Righteousness of Christ imputed unto you: Therefore there is no condemnation unto you.
Vers. 11. But if the Spirit of him that raised up Jesus from the dead, dwell in you; hee that raised up Christ from the dead, shall also quicken your mortal bodies, by his Spirit that dwelleth in you.
Reas. 4. The Spirit of Christ dwelling in you, will never forsake his habitation, but will render you to himself a glorious and immortal receptacle; To which end, God will no less certainly and powerfully raise even your mortal bodies, to life immortal, as hee hath raised the body of Christ from the dead: Therefore to you there is no condemnation.
Vers. 12. Therefore, Brethren, wee are debtors, not to the fl…sh, to live after the flesh.
The Consolation which hee had applied to the Romans, from their immunity from condemnation, bee draws into use, exhorting them to the study of holiness, by which they should strengthen their consolation: The Arguments of his exhortation are six.
The first Argument; Wee are bound by all means to obey the Holy Ghost, continually minding us of our duty, both inwardly, and by the Word: But wee …re no debtors to the flesh, or to serve the lusts of our nature, because wee are nothing indebted to that, besides hatred, and all means of mortification: Therefore ought wee to follow after holiness.
Vers. 13. For if yee live after the flesh, yee shall dye, but if you through the Spirit do mortifie the deeds of the body, yee shall live.
Argum. 2. If you set up the lusts of the flesh, and corrupt Nature for a Rule, that you may order your lives according to that, yee shall eternally dye: Therefore as you would not perish, follow after holiness.
Argum. 3. If you obey the Holy Ghost, using onelyonly those means prescribed by it, and make use of that power communicated by the Spirit to you that beleeve in Christ, for the mortifying the corrupt affections and deeds of your bodies, without doubt you shall obtain Eternal Life through the grace of God: Therefore ought you to follow after holiness.
Vers. 14. For as many as are led by the Spirit of God, are the Sons of God.
Argum. 4. Confirming the former: All that follow the command, and guidance of the Holy Spirit, testifie themselves to bee the Children of God, by virtue of the regenerating Spirit: Therefore that you may prove your selves the Sons of God, obeying the Spirit of God, follow after holiness.
Vers. 15. For yee have not received the spirit of bondage again to fear, but yee have received the spirit of adoption, whereby wee cry, Abba, Father.
Argum. 5. Further confirming that they are the Sons of God; Because after they fled to Christ, and embraced the Covenant of Grace, being set free by Faith from the servile fear of condemnation (which the Spirit strikes all those with, who seek Life from the Covenant of Works) and are indued with the Spirit of Adoption: from hence the Argument, After yee have imbraced the Covenant of Grace, by Faith in Christ, a servile fear of Condemnation, according to the tenor of the Gospel, is no more given unto you; but the Spirit of Adoption, that you may most familiarly call upon God the Father, with the people of God, every one in his own tongue: Therefore you are both the Sons of God, and also it becomes you to behave your selves as the Sons of God, in following after holiness.
Vers. 16. The Spirit it self beareth witness with our spirit, that wee are the Children of God.
Argum. 6. The Spirit of God seals up in our hearts, and witnesses together with our spirits, or consciences, that wee are the Children of God: Wee are therefore bound, as it becomes the Sons of God, to follow after holiness.
The second Part.
Vers. 17. And if Children, then Heirs, Heirs of God, and Joynt-heirs with Christ; if so bee that wee suffer with him, that wee may bee also glorified together.
The second part of the Chapter, comprehends the consolations of justified persons by Faith, against the sharpness of afflictions in this life.
Hee premises a Conclusion, drawn from what was said before, wherein hee proves that they who are justified by Faith, are not onelyonly Heirs of God, and have right to all his good things, but also co-heirs with Christ, and brought by Adoption into communion with the onelyonly begotten Son, and into the inheritance with him, being the Sons of God. This is the right of those that are justified, to the inheritance, which inheritance that they might bee brought into the possession of, hee subjoyns the condition of suffering with Christ. And this affords thirteen Arguments of consolation.
The first Argument of Comfort. Communion with Christ in the Kingdome of Heaven, and the possession of the glorious inheritance, will follow our communion with him in his sufferings: Therefore let us comfort our selves in our afflictions.
Vers. 18. For I reckon, that the sufferings of this present time, are not worthy to bee compared with the glory which shall bee revealed in us.
Argum. 2. This is no hard condition; because, casting up the account, I finde that whatever wee suffer in this life, for righteousness sake, is unworthy to bee compared with the glory that shall hereafter bee revealed, and at length bee bestowed upon us, whether wee respect the quality of the things, or the duration of time: Therefore let us comfort our selves in our tribulations.
Vers. 19. For the earnest expectation of the Creature waiteth for the manifestation of the Sons of God.
Argum. 3. Figurately propounded; the whole frame of the world, in its kind, suffering together with us, sustains it self in the hope of the glory of God, to bee revealed in the day of judgement, and very earnestly, as it were with the head stretched out, expects that wished-for time: Therefore wee also, with this hope ought to support our selves.
Vers. 20. For the Creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope.
Hee explicates this Argument, shewing first that created things are subject to vanity, i. e. a corruptible condition, and to the abuse of the vainest men, who abuse the Creature to all manner of sin, and prostitute it to their service, to the fulfilling of their vainest lusts. Secondly, That the Creature is not subject to this vanity willingly, or of its natural propensity, or its natural use, to which it was created of God, but for the will and pleasure, or the judgement of God, which hath subjected the Creature to this curse, with sinful man (for whose sake the fabrick of the world was created;) whence,
Argum. 4. The Creatures are subject to vanity and misery, not for their own, but our fault, and they patiently endure it: Therefore much more wee, who are subject to miseries by our own fault, ought patiently to suffer afflictions under the hope of freedome.
Vers. 21. Because the Creature it self also shall bee delivered from the bondage of corruption, unto the glorious liberty of the Sons of God.
Argum. 5. There is hope of the Creatures, that they may bee freed from that servitude into a state proportionable to the future glorious condition of the Sons of God: Therefore much more this freedome may bee expected by the Sons of God.
Vers. 22. For wee know that the whole Creation groaneth and travaileth in pain together until now.
Argum. 6. Wee know that the whole frame of the World, from the time that sin came into it, to this day, doth groan together, and travail together, that being freed from the burden of mans sin, it might bring forth into the eternal light of all the Sons of God, a perfect birth: Therefore unless wee would call this a vain instinct of nature, at the time appointed of God, a full freedome of the Sons of God is to bee expected.
Vers. 23. And not onelyonly they, but our selves also which have the first fruit of the Spirit, even wee our selves groan within our selves, waiting for the adoption, to wit, the redemption of the body.
Argum. 7. Not onelyonly created things, but wee our selves, who have received peace and joy, the first fruits of the Spirit, the pledges and beginnings of eternal life, do groan, expecting a full manifestation of our adoption, in the resurrection of our bodies (by the power of redemption wrought by Christ) to bee freed from all evils: Therefore unless wee undervalue the first fruits of the harvest of eternal life, and the desires of the Spirit, wee ought to take consolation from the certainty of our freedome.
Vers. 24. For wee are saved by hope; but hope that is seen, is not hope: for what a man seeth, why doth hee yet hope for?
25. But if wee hope for that wee see not, then do wee with patience wait for it.
Argum. 8. From the nature of hope, which is said to save us, because it waits for the fulfilling of the promises to salvation. Saving Hope is given to us, which is a certain and patient expectation, not of visible and present things, but of good things to come: Therefore unless wee renounce saving hope in our afflictions, wee shall not want comfort, expecting the freedome that is promised from all our troubles.
Vers. 26. Likewise the Spirit also helpeth our infirmities: for wee know not what wee should pray for as wee ought; but the Spirit it self maketh intercession for us, with groanings which cannot bee uttered.
Argum. 9. Wee are not alone in our afflictions, but wee have the assistance of the holy Spirit our Comforter, who supports us labouring under infirmities, and instructs us how to pray, exciting in us groans, which cannot bee uttered, being as an advocate for us with the Father: Therefore ought wee to take comfort in our afflictions.
Vers. 27. And hee that searcheth the hearts, knoweth what is the mind of the Spirit, because hee maketh intercession for the Saints, according to the will of God.
Argum. 10. With the prevention of an objection. Some might say, wee do not discern the feeling of those confused and indistinct groanings: The answer affords an Argument of Consolation: God which searcheth the hearts, well knows the meaning of the Spirit stirring up those groanings in us, accepts of them as agreeable to his will: Because hee stirs up in the Saints desires according to the Will of God, and after his own manner intercedes: Therefore being certain that our prayers are heard, wee ought to take comfort in our afflictions.
Vers. 28. And wee know that all things work together for good to them that love God, to them who are the called according to his purpose.
Argum. 11. As all things, so afflictions work together for the good of them that are justified beleevers: Therefore they may take comfort in the greatest afflictions. Hee describes persons justified, or beleevers. First, That they love God, as those who by faith have imbraced the mercy and good will of God in Christ, and cannot but love him from their hearts. Secondly, That they are effectually called, being by the Spirit in the Word moved, that they should obey the heavenly calling which invites sinners unto Christ. Thirdly, That they are called according to his purpose, as the Elect of God, out of his meer good will, before all time, without any respect to their merits, or worth, and upon that ground they are called, that they might bee led to eternal life, to which they were predestinated.
Vers. 29. For whom hee did fore-know, hee also did predestinate to bee conformed to the Image of his Son, that hee might bee the first-born amongst many Brethren.
Argum. 12. Confirming the former, by an indissoluble chain; God hath joyned in his decree of Election and predestination, a conformity (of those that are justified, and effectually called) to Christ in his likeness every way, viz. of his Cross, of his holiness and happiness, to this very end, that the glory of Christ might more appear, whilst hee the chieftain, as it becomes the first-born, is found amongst his Elect Brethren, as in an holy and patient enduring of afflictions, so in wearing the Crown of Glory after the afflictions are past: Therefore they that are justified, ought to take comfort in their afflictions, while they behold how they make for their own good, and the glory of Christ.
Vers. 30. Moreover, whom hee did predestinate, them hee also called; and whom hee called, them hee also justified▪ and whom hee justified, them hee also glorified.
Argum. 13. Effectual calling and justification, which in this life are granted to beleevers; the gifts of God (as the rings of an indissoluble chain) are so firmly joyned with Election and Predestination before all time, and with glorification after all time, so that hee which is called effectually and justified, may bee certain of his Predestination to Eternal Life, and certain of his future glorification with God, for ever. For whom hee hath praedestinated, them hee hath called, &c. Therefore they that are justified, have solid consolation, though afflicted in this life.
The third Part.
Vers. 31. What shall wee then say to these things? if God bee for us, who can bee against us?
The third part of the Chapter, containeth a sixfold triumph of those that are justified by Faith in Christ, over the enemies of their salvation.
To this boasting in God, hee premiseth an interrogation, to shew the undoubted verity of the whole preceding doctrine, which no man could justly contradict▪ what shall wee therefore say to these things? In answer to this, the triumph of all that are justified by Faith in Christ follows, amongst which the Apostle reckons himself, and in their names, as some leader, hee speaks in the singular number. The first triumph is, over all enemies together in one, by reason of the conjunction of those that are justified with God. If God bee for us, who shall bee against us? i. e. Seeing God is for us, about to fulfil in us his eternal purpose of sanctification, and glorification, who, or men or Devils, may rise up against us, to hinder our salvation?
Vers. 32. Hee that spared not his own Son, but delivered him up for us all; how shall hee not with him also freely give us all things?
The second triumph, is concerning the want of some good necessary to salvation, leaning upon such great love of God towards us, that hee gave his Son to death for us; After this manner, God who spared not his own Son (than whom hee hath nothing dearer) but gave him up to death for the salvation of all the Elect, cannot but give us his Son, and with him all other gifts, necessary to salvation, and lastly salvation and glory it self; what therefore can bee wanting to us to salvation?
Vers. 33. Who shall lay any thing to the charge of Gods Elect? it is God that justifieth:
The third triumph, is over every accuser, the Devil, the World, our own conscience, leaning upon the absolving sentence of God justifying us; Who shall lay any thing to the charge of those whom God hath elected? That is, none will do it, but in vain. It is God that justifies, i. e. from our sins, and from any action brought against us, hee absolves the Elect: Therefore in Christ wee triumph over all.
Vers. 34. Who is it that condemneth? it is Christ that died, yea rather that it is risen again, who is even at the right hand of God, who also maketh intercession for you.
The fourth triumph is, over every judge, or any one that shall assume that office, and shall undertake to condemn those that are justified. Seeing God hath justified us, who shall dare to condemn us? Seeing Christ is dead for us, yea as a Conquerour is risen from the dead, and ascended into Heaven, and there in glory intercedes for us, no condemnation is to bee feared by us, unless wee should say, that the death, resurrection, and ascension of Christ, his sitting in glory, and intercession is in vain, which is blasphemous: Therefore wee triumph in Christ.
Vers. 35. Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?
The fifth triumph is, over outward afflictions, whereof hee reckons up six kinds, wherein hee comprehends all adversities, with which Christians in any kind, by the unthankful world, are used to bee persecuted for Righteousness sake: Denying concerning all, that any enemy, by these evils, can hinder the fullest effect, and sweetest sense of divine love towards us, but that wee should at length partake of it.
Vers. 36. (As it is written, for thy sake wee are killed all the day long, wee are accounted as sheep for the slaughter.)
Lest hee should seem to triumph over a feigned enemy, hee proves out of Psal. 44.22. That all the true servants of God, which then lived, were liable to all those miseries, that they may apply to themselves the words of the Psalm, saying, For thy sake, O God! are wee killed all the day long, and are handled as if wee were sheep for the slaughter.
Vers. 37. Nay, in all these things wee are more than Conquerours, through him that loved us.
Hee follows his triumphing, declaring the excellency of the victory, which Christians in his time had over these evils, by the power of Christ: for they returned alwaies from the battel more than Conquerours, neither wounded, nor wearied, suffering no loss, but more healthy and strong, more holy and increased in every grace, even then when they seemed to the world to bee most overcome, the glory of which triumph hee wholly ascribes to the love of Christ.
Vers. 38. For I am perswaded, that neither death, nor life, nor principalities, nor powers, nor Angels, nor things present, nor things to come,
39. Nor height, nor depth, nor any other Creature shall bee able to separate us from the love of God, which is in Christ Jesus our Lord.
The sixth and last act of triumph, is over unbeleef, and all doubtings, which might arise from any Creature, or, any present or future cause. By Life and Death hee understands prosperity and adversity, by which wee might bee either allured or affrighted. By Angels hee understands good and evil spirits, if it was possible they should concur to the separating of us from Christ. By Principalities and Powers, hee means the power of Kings, Emperours, Governours, Tyrants in the whole world. By things present, and things to come, hee understands, all those occurrences which had already fallen out, or might before death come upon us. By height and depth, hee means the creatures placed above or below us. By any other Creature, any created thing, universally in the whole world, or any thing besides God that may seem terrible. Over all these, in a full confidence of Faith, hee triumphs, because of the powerful, and efficacious, certain and immutable love of God, whereby hee is pleased to promote us to Eternal Life; from the embracing of whose love, and a saving sense thereof, nothing shall ever separate those that are justified by Faith in Christ. Whereof hee gives this reason, because the efficacy of Gods free love conveyed unto us, is founded in Christs infinite merit, and omnipotent power, whereby wee are kept through Faith unto salvation.