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In the same way, the children born to believers are no better than the children of other Gentiles or even of Turks when it comes to their nature. For we are all part of a corrupt and accursed mass whom God has condemned, so that none of us may exalt ourselves and think ourselves of more worth than our friends. However, Paul declares that our children are sanctified, that they are not stained in the same way as those born to unbelievers or pagans (1 Cor. 7:14). It would seem that there are some contradictions here. Yet the whole hangs together very well, because, as for our natures, we are all tainted and corrupted, with only one exception [Christ]. Yet there is such a thing as a supernatural gift, that is, a privilege that God confers in order that the children of believers are dedicated to him, and he recognizes and accepts them as his own. This is why the children of the church today are regarded as the people of God and amongst the number of the elect, just as under the law the Jews were separated from the rest of the world. This explains why Paul says, 'We are Jews and not sinners of the Gentiles'. By 'sinners', he means those who continue in their filth and have not been washed by the grace of God. In deed, circumcision itself was a sign and a testimony to the fact that God accepted the family of Abraham and the race that descended from him as his own familiar and special people.In old times, this is what distinguished the Jews from unbelievers; for, although they were of equal status as children of Adam, yet God had chosen some and left others as strangers to his family. If we ask why this should be, the answer can only be purely because of God's grace, since the Jews themselves were not outstanding in any way.
Let us now follow the argument that Paul is constructing here. He says, 'Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ.' In saying this, Paul demonstrates that whatever grace they had received from God, they were not at liberty to trust in manor in themselves as if they deserved this from God. No, rather, they had to seek refuge in his free bounty, recognizing that salvation is in Jesus Christ alone, who came to rescue from perdition those who were already lost. This is confirmed in that other passage, where it says that he 'came and preached peace to you which were afar off and to them that were nigh' (Eph. 2:17). Jesus Christ is that peace, for it is through him that God can love us and receive us in mercy. This is not only true for those who were previously far away like the Gentiles, but also for the children of Abraham, despite the dignity and nobility they already possessed (for this was not theirs by nature). Paul says that the Jews who had been converted to Christianity knew that they could not be justified by the works of the law, but only by faith in the Lord Jesus Christ, and he makes a comparison between the two in order to show that we cannot be justified by grace unless we actually renounce all personal merit.
This is well worthy of our attention. For indeed, even the Papists profess to be justified by faith, but this is only half of the truth and it is the rest of the picture which spoils the whole. Sure enough, they are persuaded of the fact that a man cannot be accounted righteous before God unless Jesus isthe Mediator and unless that person rests upon him for salvation. The Papists know this only too well, and yet they so often say, 'We are justified by faith but not by faith alone.' This is the point with which they take issue, and this is the principal matter upon which we differ. Paul, however, shows their folly when he says, 'but by faith', for this expression implies that all that men bring to God to please him is rejected. The door is, therefore, tight shut to all merit, for Paul declares that the only way to come toGod is through faith. We will soon see more clearly why Paul draws a comparison with the law as if here are two opposites. The law presupposes that if we fulfill what God requires of us we will be found good servants and he will give us the reward he has promised; faith, on the other hand, presupposes that we are poor, lost, condemned souls and that we are to find in Jesus Christ what we so desperately need.
Take this as an example: there are two men seeking food and shelter. One has money and wishes to be treated in accordance with his means. They both ask for something to eat, but the second man is poor and does not have a penny, so he begs for alms. They both have something in common, for they both seek food, but the first has money with which to satisfy his host. Thus, after eating and drinking well and being courteously entertained, the host, for his part, will be happy to receive his payment, no longer thinking that his guest is in any way indebted to him. Why? Well, he has been satisfied and has even gained from it. But the life of the poor man who asks for alms depends upon the one who can provide him with food and shelter, for he can give him nothing in return. In the same way, if we seek to be justified by the law we must deserve that justification; for then God will receive from us and we from him in a reciprocal manner. Is such a thing possible? Not at all, as we shall examine in more detail later. We must, therefore, conclude that we cannot obtain righteousness by the law, and that if we believe we can make God our debtor, we will only provoke his wrath. The only option is to come as poor beggars, that we may be justified by faith. Not as if faith were a virtue proceeding from us, but we must come humbly, confessing that we cannot obtain salvation except as a free gift. This, then, is why the law is put in opposition to faith. Paul is showing us that all who claim to be acceptable to God by their merits are turning their back upon the grace of the Lord Jesus Christ.We shall study this at greater length hereafter.
A man may raise this objection: the law was given by God, so therefore it cannot be placed in opposition to faith, which also proceeds from God. The answer to this is simple. God made both the day and the night, water and fire, cold and heat. Surely, the day is not in opposition to the night, but rather God in his goodness and wisdom has arranged that they appear in a suitable order; man has the brightness of the sun in which to do his work by day, and by night the sun hides itself away so that man may take his rest. Therefore, although day differs from night, there is no disharmony between them. The same applies to fire and water. Every created thing has its function—and fire and water complement each other very well; however, if we were to mix them together, then they would indeed clash! This is true of the law and the gospel. Those who believe that we are justified by the law as well as the gospel are confusing everything; it is as if they are crashing heaven and earth together! In short, it would be easier to mix fire and water than to say this: that we can merit a measure of the grace ofGod and yet also need the aid of the Lord Jesus Christ. If we consider what the law is and why it was given, we will discover that there is no discrepancy with the gospel, nor with faith, but that there is perfect harmony between them. This objection is thus dealt with. If we say that both faith and the law proceed from God, we are right; but we must give some thought (as we will do shortly) to the reason why God originally instituted them both.
Let us now follow the argument that Paul is constructing here. He says, 'Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ.' In saying this, Paul demonstrates that whatever grace they had received from God, they were not at liberty to trust in manor in themselves as if they deserved this from God. No, rather, they had to seek refuge in his free bounty, recognizing that salvation is in Jesus Christ alone, who came to rescue from perdition those who were already lost. This is confirmed in that other passage, where it says that he 'came and preached peace to you which were afar off and to them that were nigh' (Eph. 2:17). Jesus Christ is that peace, for it is through him that God can love us and receive us in mercy. This is not only true for those who were previously far away like the Gentiles, but also for the children of Abraham, despite the dignity and nobility they already possessed (for this was not theirs by nature). Paul says that the Jews who had been converted to Christianity knew that they could not be justified by the works of the law, but only by faith in the Lord Jesus Christ, and he makes a comparison between the two in order to show that we cannot be justified by grace unless we actually renounce all personal merit.
This is well worthy of our attention. For indeed, even the Papists profess to be justified by faith, but this is only half of the truth and it is the rest of the picture which spoils the whole. Sure enough, they are persuaded of the fact that a man cannot be accounted righteous before God unless Jesus isthe Mediator and unless that person rests upon him for salvation. The Papists know this only too well, and yet they so often say, 'We are justified by faith but not by faith alone.' This is the point with which they take issue, and this is the principal matter upon which we differ. Paul, however, shows their folly when he says, 'but by faith', for this expression implies that all that men bring to God to please him is rejected. The door is, therefore, tight shut to all merit, for Paul declares that the only way to come toGod is through faith. We will soon see more clearly why Paul draws a comparison with the law as if here are two opposites. The law presupposes that if we fulfill what God requires of us we will be found good servants and he will give us the reward he has promised; faith, on the other hand, presupposes that we are poor, lost, condemned souls and that we are to find in Jesus Christ what we so desperately need.
Take this as an example: there are two men seeking food and shelter. One has money and wishes to be treated in accordance with his means. They both ask for something to eat, but the second man is poor and does not have a penny, so he begs for alms. They both have something in common, for they both seek food, but the first has money with which to satisfy his host. Thus, after eating and drinking well and being courteously entertained, the host, for his part, will be happy to receive his payment, no longer thinking that his guest is in any way indebted to him. Why? Well, he has been satisfied and has even gained from it. But the life of the poor man who asks for alms depends upon the one who can provide him with food and shelter, for he can give him nothing in return. In the same way, if we seek to be justified by the law we must deserve that justification; for then God will receive from us and we from him in a reciprocal manner. Is such a thing possible? Not at all, as we shall examine in more detail later. We must, therefore, conclude that we cannot obtain righteousness by the law, and that if we believe we can make God our debtor, we will only provoke his wrath. The only option is to come as poor beggars, that we may be justified by faith. Not as if faith were a virtue proceeding from us, but we must come humbly, confessing that we cannot obtain salvation except as a free gift. This, then, is why the law is put in opposition to faith. Paul is showing us that all who claim to be acceptable to God by their merits are turning their back upon the grace of the Lord Jesus Christ.We shall study this at greater length hereafter.
A man may raise this objection: the law was given by God, so therefore it cannot be placed in opposition to faith, which also proceeds from God. The answer to this is simple. God made both the day and the night, water and fire, cold and heat. Surely, the day is not in opposition to the night, but rather God in his goodness and wisdom has arranged that they appear in a suitable order; man has the brightness of the sun in which to do his work by day, and by night the sun hides itself away so that man may take his rest. Therefore, although day differs from night, there is no disharmony between them. The same applies to fire and water. Every created thing has its function—and fire and water complement each other very well; however, if we were to mix them together, then they would indeed clash! This is true of the law and the gospel. Those who believe that we are justified by the law as well as the gospel are confusing everything; it is as if they are crashing heaven and earth together! In short, it would be easier to mix fire and water than to say this: that we can merit a measure of the grace ofGod and yet also need the aid of the Lord Jesus Christ. If we consider what the law is and why it was given, we will discover that there is no discrepancy with the gospel, nor with faith, but that there is perfect harmony between them. This objection is thus dealt with. If we say that both faith and the law proceed from God, we are right; but we must give some thought (as we will do shortly) to the reason why God originally instituted them both.
