A commentary of M. I. Calvin upon the Epistle to the GalatiansA commentarie of M. I. Caluine vpon the Epistle to the Galathians

20. And I live not any more.) The name of death is always healthful to the understanding of man. and therefore after he hath taught that we are fastened to the Cross together with Christ: he doth add this that it bringeth also unto us life. And also he doth declare, what he meant before (by these words) to live to God: that forsooth now he liveth not by his own life, but that he is so lived with the hidden virtue & power of Christ, that Christ may he said to live and to flourish in him. For as the soul nourisheth the body (with life): so also doth Christ inspire life into his members. A notable sentence. That the faithful live without themselves, that is to say in Christ. which cannot be but they must have a true and a substantial communicating with him. Finally Christ liveth in us two manner of ways: One life is when he governeth us with his spirit, and doth direct all our doings. The other is, that he maketh us partakers of his righteousness: that when we be not able in our selves, (yet) in him we may be acceptable unto God. The first belongeth to regeneration or new birth: the second belongeth to the free accepting of righteousness, of the which we may understand this place (to mean): although, if any man had rather understand it of both, I willingly will embrace it. In as much as I now live in the flesh▪ ) There is here almost no sentence which hath not been torn with sundry expositions, as, some expound flesh in this place to be the evil of nature corrupted. But Paul doth mean it more simply to be the ⟨p. 49⟩bodily life. For the faithful by living in the flesh, do nevertheless not live after the flesh, although it do also comprehend the infirmities, in which we are now held enwrapped. Or else there had ben another objection in a readiness, Objection. Thou also livest a bodily and frail life; where not only this corruptible body doth exercise his offices, whereas it is sustained or fed with meat and drink: but also it is in like manner compassed with many vices, so that on every side the face of death doth show it self: this is not the heavenly life of Christ.¹ Answer. therefore it is a paradox contrary to (all) reason, that, whereas thou doest manifestly live after the common manner of men, yet thou sayest thou haste no life of thine own.

20. And I liue not any more.) The name of death is alwayes healthfull to the vnderstanding of man. and therefore after he hath taught that wee are fastened to the Crosse together with Christ: hee doth adde this that it bringeth also vnto vs life. And also he doth declare, what he meante before (by these wordes) to liue to God: that forsooth nowe hee liueth not by his owne life, but that he is so liued with the hidden vertue & power of Christ, that Christ may he sayde to liue and to flourish in him. For as the soule nourisheth the body (with life): so also doth Christ inspire life into his membres. A notable sentence. That the faythfull liue without themselues, that is to saye in Christ. which cannot be but they must haue a true and a substā tiall communicating with him. Finally Christ liueth in vs two maner of wayes: One life is whan hee gouerneth vs with his spirite, and doth direct all our doinges. The other is, that hee maketh vs pertakers of his righteousnesse: that when wee bee not able in our selues, (yet) in him we maye be acceptable vnto God. The first belongeth to regeneration or new byrth: the seconde belongeth to the free accepting of righteousnesse, of the which we may vnderstande this place (to meane): although, if any man had rather vnderstand it of both, I willingly will embrace it. In as much as I now liue in the flesh ) There is here almost no sentence which hath not bene torn with sundry expositions, as, some expounde flesh in this place to be the euil of nature corrupted. But Paule doth meane it more simply to be the