dwelling in them, though they find some remains of the flesh still remaining in them: at the same
time it cannot dwell in them without having the superiority; for it must be observed that man’s state
is known by the power that bears rule in him.
But if any have not the Spirit of Christ, etc. He subjoins this to show how necessary in Christians
is the denial of the flesh. The reign of the Spirit is the abolition of the flesh. Those in whom the
Spirit reigns not, belong not to Christ; then they are not Christians who serve the flesh; for they
who separate Christ from his own Spirit make him like a dead image or a carcase. And we must
always bear in mind what the Apostle has intimated, that gratuitous remission of sins can never be
separated from the Spirit of regeneration; for this would be as it were to rend Christ asunder.
If this be true, it is strange that we are accused of arrogance by the adversaries of the gospel,
because we dare to avow that the Spirit of Christ dwells in us: for we must either deny Christ, or
confess that we become Christians through his Spirit. It is indeed dreadful to hear that men have
so departed from the word of the Lord, that they not only vaunt that they are Christians without
God’s Spirit, but also ridicule the faith of others: but such is the philosophy of the Papists.
But let readers observe here, that the Spirit is, without any distinction, called sometimes the
Spirit of God the Father, and sometimes the Spirit of Christ; and thus called, not only because his
whole fulness was poured on Christ as our Mediator and head, so that from him a portion might
descend on each of us, but also because he is equally the Spirit of the Father and of the Son, who
have one essence, and the same eternal divinity. As, however, we have no intercourse with God
except through Christ, the Apostle wisely descends to Christ from the Father, who seems to be far
off:
10.But if Christ be in us, etc. What he had before said of the Spirit he says now of Christ, in
order that the mode of Christ’s dwelling in us might be intimated; for as by the Spirit he consecrates
us as temples to himself, so by the same he dwells in us. But what we have before referred to, he
now explains more fully — that the children of God are counted spiritual, not on the ground of a
full and complete perfection, but only on account of the newness of life that is begun in them. And
he anticipates here an occasion of doubt, which might have otherwise disturbed us; for though the
Spirit possesses a part of us, we yet see another part still under the power of death. He then gives
this answer — that the power of quickening is in the Spirit of Christ, which will be effectual in
swallowing up our mortality. He hence concludes that we must patiently wait until the relics of sin
be entirely abolished.
Readers have been already reminded, that by the word Spirit they are not to understand the
soul, but the Spirit of regeneration; and Paul calls the Spirit life, not only because he lives and
reigns in us, but also because he quickens us by his power, until at length, having destroyed the
mortal fesh, he perfectly renews us. So, on the other hand, the word body signifies that gross mass
which is not yet purified by the Spirit of God from earthly dregs, which delight in nothing but what
is gross; for it would be otherwise absurd to ascribe to the body the fault of sin: besides the soul is
so far from being life that it does not of itself live. The meaning of Paul then is — that although
sin adjudges us to death as far as the corruption of our first nature remains in us, yet that the Spirit
of God is its conqueror: nor is it any hindrance, that we are only favored with the first-fruits, for
even one spark of the Spirit is the seed of life.^249
(^249) There are mainly two explanations of this verse and the following, with some shades of difference. The one is given here;
according to which “the body,” and “bodies,” are taken figuratively for nature corrupted by sin; the “body,” as it is flesh, or