Paul expresses the essence of the Christian life simply and briefly. Christianity is life with Christ in His Kingdom, in which we share His life so deeply that He Himself lives, as it were, in our heart, and His will shapes our life not from outside, but...
Paul expresses the essence of the Christian life simply and briefly. Christianity is life with Christ in His Kingdom, in which we share His life so deeply that He Himself lives, as it were, in our heart, and His will shapes our life not from outside, but from within. Yet circumcision inevitably raised another question: that of following the Torah, with which the demand that Christians be circumcised was actually connected. Those advocating circumcision probably simply asked new converts whether they intended to follow the Torah, and, if so, how they planned to do that without being circumcised. After all, circumcision had been commanded as far back as Abraham; there was no disputing that.
Paul begins his answer by considering what the Torah is for a Christian at all. Righteousness comes not from the Torah, but from following it. The Torah can make a person righteous only if that person is sinless, yet no such people exist. Here we can clearly see the same problem Paul describes in some detail in another letter, the Letter to the Romans: here, as there, the apostle says that the Torah kills those who strive to follow it. Not because it is deadly in itself, but because fallen human beings cannot be free from sin while they live, whereas following the Torah in earnest means becoming a living Torah oneself, living by it alone and by nothing else.
But this is precisely what fallen human beings cannot do. They try to replace quality with quantity, the state of being a living Torah with the fulfilment of numerous religious duties, which the apostle calls ‘works of the Torah’ or ‘works of the law’. Yet this path proves to be a dead end: no quantity of fulfilled religious duties qualitatively changes a person's spiritual state. The law of the transformation of quantity into quality does not work here; religiosity does not make a person spiritual. If the fullness of life can be attained at all, it is only through Christ and in Christ. To try to take the old path again, to seek righteousness in religion once more, means moving spiritually backwards, not forwards.
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2:16 Knowing that a man is not justified by the works of the law - Not even of the moral, much less the ceremonial, law. But by the faith of Jesus Christ - That is, by faith in him. The name Jesus was first known by the gentiles; the name Christ by the Jews. And they are not always placed promiscuously; but generally in a more solemn way of speaking, the Apostle says, Christ Jesus; in a more familiar, Jesus Christ. Even we - And how much more must the Gentiles, who have still less pretence to depend on their own works!Have believed - Knowing there is no other way. Because - Considering the demands of the law, and the fate of human nature, it is evident, that by the works of the law - By such an obedience as it requires. Shall no flesh living - No human creature, Jew or Gentile, be justified. Hitherto St. Paul had been considering that single question, "Are Christians obliged to observe the ceremonial law? But he here insensibly goes farther, and, by citing this scripture, shows that what he spoke directly of the ceremonial, included also the moral, law. For David undoubtedly did so, when he said, Psa 143:2, the place here referred to, "In thy sight shall no man living be justified;" which the Apostle likewise explains, Rom 3:19-20, in such a manner as can agree to none but the moral law.
2:17 But if while we seek to be justified by Christ, we ourselves are still found sinners - If we continue in sin, will it therefore follow, that Christ is the minister or countenancer of sin?
2:18 By no means. For if I build again - By my sinful practice.The things which I destroyed - By my preaching, I only make myself - Or show myself, not Christ, to be a transgressor; the whole blame lies on me, not him or his gospel. As if he had said, The objection were just, if the gospel promised justification to men continuing in sin.But it does not. Therefore if any who profess the gospel do not live according to it, they are sinners, it is certain, but not justified, and so the gospel is clear.
2:19 For I through the law - Applied by the Spirit to my heart, and deeply convincing me of my utter sinfulness and helplessness. Am dead to the law - To all hope of justification from it. That I may live to God - Not continue in sin. For this very end am I, in this sense, freed from the law, that I may be freed from sin.
2:20 The Apostle goes on to describe how he is freed from sin;how far he is from continuing therein. I am crucified with Christ - Made conformable to his death; "the body of sin is destroyed." Rom 6:6.And I - As to my corrupt nature. Live no longer - Being dead to sin.But Christ liveth in me - Is a fountain of life in my inmost soul, from which all my tempers, words, and actions flow. And the life that I now live in the flesh - Even in this mortal body, I live by faith in the Son of God - I derive every moment from that supernatural principle; from a divine evidence and conviction, that "he loved me, and delivered up himself for me."