A few
other passages can be employed to attempt to support the doctrine that the Lord
Jesus Christ lives the Christian life instead of the believer. However, no text in Scripture actually affirms
such a proposition. 2 Corinthians
4:10-11 refers to “the life . . . of Jesus.”
However, the reference is to spiritual life produced by and sourced in
the Lord Jesus, not to the Lord Jesus Himself personally living the Christian
life instead of the Christian. Paul
speaks of the spiritual life produced by the Lord Jesus in him in connection
with the renewing of his inner man (2 Corinthians 4:16)[1]
and associated with the physical suffering and persecution through which he was
troubled, distressed, and persecuted (4:8-9), was being always delivered to
death (4:11), had his outward man perishing because of affliction (4:16-17),
and thus bore in his body “the dying of the Lord Jesus” (4:10).[2] The believer’s spiritual life is
unquestionably produced, sustained, and increased by Jesus Christ. The Lord Jesus, and the entire Godhead, alone
receive the glory for all the believer’s spiritual life and growth, as the
Author and Sustainer of all; “the excellency of the power [is] of God, and not
of us” (2 Corinthians 4:7). This fact is
weighty and wondrous truth. It differs,
however, from the unscriptural affirmation that the Lord Jesus Christ actually
lives the Christian life instead of the Christian living the Christian life.
other passages can be employed to attempt to support the doctrine that the Lord
Jesus Christ lives the Christian life instead of the believer. However, no text in Scripture actually affirms
such a proposition. 2 Corinthians
4:10-11 refers to “the life . . . of Jesus.”
However, the reference is to spiritual life produced by and sourced in
the Lord Jesus, not to the Lord Jesus Himself personally living the Christian
life instead of the Christian. Paul
speaks of the spiritual life produced by the Lord Jesus in him in connection
with the renewing of his inner man (2 Corinthians 4:16)[1]
and associated with the physical suffering and persecution through which he was
troubled, distressed, and persecuted (4:8-9), was being always delivered to
death (4:11), had his outward man perishing because of affliction (4:16-17),
and thus bore in his body “the dying of the Lord Jesus” (4:10).[2] The believer’s spiritual life is
unquestionably produced, sustained, and increased by Jesus Christ. The Lord Jesus, and the entire Godhead, alone
receive the glory for all the believer’s spiritual life and growth, as the
Author and Sustainer of all; “the excellency of the power [is] of God, and not
of us” (2 Corinthians 4:7). This fact is
weighty and wondrous truth. It differs,
however, from the unscriptural affirmation that the Lord Jesus Christ actually
lives the Christian life instead of the Christian living the Christian life.
Colossians
3:4 speaks of “Christ, who is our
life.” Again, the passage makes no
reference whatsoever to Christ living the Christian life instead of the
Christian living the Christian life. The
verse indicates that all believers, not a minority only that have found a
secret Higher Life, but all who will “appear with Him in glory” (3:4),[3]
are in union with and identified with Christ, have their lives hid with Christ
in God (3:1-3), and will consequently be with Him when He returns to bring in
the Kingdom. The Lord Jesus is the One
who guarantees them eternal life, and is the Author of all spiritual life and
blessings to them, and, indeed, the One who gives them all blessings and good
things of every kind whatsoever.
However, Colossians 3:4 does not teach that Jesus Christ lives the
Christian life instead of the believer, much less that Christ lives the
Christian life for an elite minority of believers that have discovered a Higher
Life.
3:4 speaks of “Christ, who is our
life.” Again, the passage makes no
reference whatsoever to Christ living the Christian life instead of the
Christian living the Christian life. The
verse indicates that all believers, not a minority only that have found a
secret Higher Life, but all who will “appear with Him in glory” (3:4),[3]
are in union with and identified with Christ, have their lives hid with Christ
in God (3:1-3), and will consequently be with Him when He returns to bring in
the Kingdom. The Lord Jesus is the One
who guarantees them eternal life, and is the Author of all spiritual life and
blessings to them, and, indeed, the One who gives them all blessings and good
things of every kind whatsoever.
However, Colossians 3:4 does not teach that Jesus Christ lives the
Christian life instead of the believer, much less that Christ lives the
Christian life for an elite minority of believers that have discovered a Higher
Life.
Parallel passages illustrate the sort of
eisegesis required to make Colossians 3:4 teach the doctrine that Christ lives
the Christian life while the Christian does not. Deuteronomy 30:20 states: “The LORD thy God . . . is thy life, and the
length of thy days, that thou mayest dwell in the land which the LORD sware
unto thy fathers.” Does this passage affirm
that the Lord lived the Jewish life instead of the children of Israel, and that
He also lived out the length of their days in Canaan instead of them (whatever
that could possibly mean)? Or does the
passage rather teach the obvious truth that God was the One who gave the
children of Israel life and length of days?
Deuteronomy 32:46-47 commands:
“Set your hearts unto all the words which I [Moses] testify among you
this day, which ye shall command your children to observe to do, all the words
of this law. For it is not a vain
thing for you; because it is your
life: and through this thing ye shall prolong your days in the land.”
Does this passage mean that the children of Israel did not live the
Jewish life, but the law lived the Jewish life instead of them, because the
text says “this law . . . is your life”?
Does it prove that the Jew cannot and must not live the Jewish life, but
only the Pentateuch can live the Jewish life?
Or does the text, rather, obviously mean that obedience to the Law of
God would lead Israel to live a long time in the land of Canaan? What exegesis fits the obvious meaning of
texts such as Psalm 27:1 (“The LORD is
my light and my salvation; whom shall I fear? the LORD is the strength of my life; of whom shall I be afraid?”) and Psalm
42:8 (“Yet the LORD will command his
lovingkindness in the daytime, and in the night his song shall be with me, and my
prayer unto the God of my life.”)? The
ideas read into—not out of—Colossians 3:4 about Christ living the Christian
life are impossible in other Biblical texts that contain similar phraseology.
eisegesis required to make Colossians 3:4 teach the doctrine that Christ lives
the Christian life while the Christian does not. Deuteronomy 30:20 states: “The LORD thy God . . . is thy life, and the
length of thy days, that thou mayest dwell in the land which the LORD sware
unto thy fathers.” Does this passage affirm
that the Lord lived the Jewish life instead of the children of Israel, and that
He also lived out the length of their days in Canaan instead of them (whatever
that could possibly mean)? Or does the
passage rather teach the obvious truth that God was the One who gave the
children of Israel life and length of days?
Deuteronomy 32:46-47 commands:
“Set your hearts unto all the words which I [Moses] testify among you
this day, which ye shall command your children to observe to do, all the words
of this law. For it is not a vain
thing for you; because it is your
life: and through this thing ye shall prolong your days in the land.”
Does this passage mean that the children of Israel did not live the
Jewish life, but the law lived the Jewish life instead of them, because the
text says “this law . . . is your life”?
Does it prove that the Jew cannot and must not live the Jewish life, but
only the Pentateuch can live the Jewish life?
Or does the text, rather, obviously mean that obedience to the Law of
God would lead Israel to live a long time in the land of Canaan? What exegesis fits the obvious meaning of
texts such as Psalm 27:1 (“The LORD is
my light and my salvation; whom shall I fear? the LORD is the strength of my life; of whom shall I be afraid?”) and Psalm
42:8 (“Yet the LORD will command his
lovingkindness in the daytime, and in the night his song shall be with me, and my
prayer unto the God of my life.”)? The
ideas read into—not out of—Colossians 3:4 about Christ living the Christian
life are impossible in other Biblical texts that contain similar phraseology.
It is an inexpressibly glorious truth that Christ, as God, possesses
self-existent life, and that He as the God-Man[4] is
the fountain and source of the believer’s derived eternal spiritual life.[5]
Life supplied by Christ and in union with Him (Colossians 3:1-4) is the basis
for the mortification of indwelling sin (Colossians 3:5). It is certainly true that the Lord Jesus is
the Author, Preserver, Upholder, and Finisher of the Christian’s spiritual
life. Such life is communicated to the
believer by Christ, with whom the saint has come into an intimate mystical
union. Furthermore, the believer must
trust in and obey Christ if he wishes to grow in grace. However, it is false and dangerous to pure doctrine
and a holy life to teach that Christ lives the Christian life instead of the
believer. Benjamin B. Warfield correctly
wrote:
self-existent life, and that He as the God-Man[4] is
the fountain and source of the believer’s derived eternal spiritual life.[5]
Life supplied by Christ and in union with Him (Colossians 3:1-4) is the basis
for the mortification of indwelling sin (Colossians 3:5). It is certainly true that the Lord Jesus is
the Author, Preserver, Upholder, and Finisher of the Christian’s spiritual
life. Such life is communicated to the
believer by Christ, with whom the saint has come into an intimate mystical
union. Furthermore, the believer must
trust in and obey Christ if he wishes to grow in grace. However, it is false and dangerous to pure doctrine
and a holy life to teach that Christ lives the Christian life instead of the
believer. Benjamin B. Warfield correctly
wrote:
[T]he believer . . . is made
alive in Christ—and it is he that is
made alive. It is not only that he has Christ in him and Christ is living, but
it is he himself that is living, for Christ has made him alive: yes, he has life in himself (John 6:53). It
is not true that [t]he believer is portrayed as a man in himself spiritually
dead, indwelt through the Spirit by Jesus Christ, who is his spiritual life[.]
[Rather, he] is portrayed as a man who is spiritually alive, in whom Jesus
Christ the source of all his life, dwells by His Spirit. The man himself is
saved, and his new holiness is his
holiness. It is a grave error to suppose that the living Christ can dwell
within us without imparting life to us. He quickens
whom He will: and he whom He quickens, lives.”[6]
alive in Christ—and it is he that is
made alive. It is not only that he has Christ in him and Christ is living, but
it is he himself that is living, for Christ has made him alive: yes, he has life in himself (John 6:53). It
is not true that [t]he believer is portrayed as a man in himself spiritually
dead, indwelt through the Spirit by Jesus Christ, who is his spiritual life[.]
[Rather, he] is portrayed as a man who is spiritually alive, in whom Jesus
Christ the source of all his life, dwells by His Spirit. The man himself is
saved, and his new holiness is his
holiness. It is a grave error to suppose that the living Christ can dwell
within us without imparting life to us. He quickens
whom He will: and he whom He quickens, lives.”[6]
Biblical and historic Baptist truth recognizes the glorious
fact of union with Christ and the need to seek strength from Him by faith. The Christian grows in personal holiness as
he is quickened by that Divine-human Savior with whom he has been united. Such truth must not be corrupted by
unscriptural additions or subtractions, such as the idea that the believer does
not personally become holy as he lives for God, but that Christ Himself
actually lives the Christian life instead of the believer.[7]
fact of union with Christ and the need to seek strength from Him by faith. The Christian grows in personal holiness as
he is quickened by that Divine-human Savior with whom he has been united. Such truth must not be corrupted by
unscriptural additions or subtractions, such as the idea that the believer does
not personally become holy as he lives for God, but that Christ Himself
actually lives the Christian life instead of the believer.[7]
See here for this entire study.
[1] Similarly, the “life of God” (Ephesians 4:18) for the
believer is freedom from the sins of the unregenerate (4:16-18), putting off
the old man and putting on the new man, having God renew the spirit of his
mind, living a holy and righteous life, telling the truth and having holy
speech instead of lying and having ungodly speech, and so on (4:20ff.). The believer does not have the personal life
of the eternal Trinity living the Christian life instead of him.
believer is freedom from the sins of the unregenerate (4:16-18), putting off
the old man and putting on the new man, having God renew the spirit of his
mind, living a holy and righteous life, telling the truth and having holy
speech instead of lying and having ungodly speech, and so on (4:20ff.). The believer does not have the personal life
of the eternal Trinity living the Christian life instead of him.
[2] Note that one who wished to make “the life . . . of
Jesus” (4:10-11) into the personal life of the Lord Jesus Christ would have
great difficulty in making Paul’s experience of “always bearing about in the
body the dying of the Lord Jesus” (2 Corinthians 4:10) into the Apostle
enduring the physical and personal death of the Lord Jesus.
Jesus” (4:10-11) into the personal life of the Lord Jesus Christ would have
great difficulty in making Paul’s experience of “always bearing about in the
body the dying of the Lord Jesus” (2 Corinthians 4:10) into the Apostle
enduring the physical and personal death of the Lord Jesus.
[3] None of the texts that indicate that the believer’s
spiritual life is derived from the Lord Jesus, and abused to affirm that Christ
Himself lives the Christian life, support the notion that a certain higher
class of Christians lives a “Christ-life” at a higher plane, while another mass
that have not learned the alleged spiritual secret live a life at a lower
plane. Colossians 3:4 and Galatians 2:20
are true for all believers, not a special few.
It is true that only some believers experience the kind of persecution that
the Apostle Paul mentioned in 2 Corinthians 4, but this fact provides no
assistance to those who affirm that Christ lives the Christian life, as they
generally study devotional literature promulgating their theological notions to
leap to the higher plane of the “Christ-life” rather than seeking to be
persecuted.
spiritual life is derived from the Lord Jesus, and abused to affirm that Christ
Himself lives the Christian life, support the notion that a certain higher
class of Christians lives a “Christ-life” at a higher plane, while another mass
that have not learned the alleged spiritual secret live a life at a lower
plane. Colossians 3:4 and Galatians 2:20
are true for all believers, not a special few.
It is true that only some believers experience the kind of persecution that
the Apostle Paul mentioned in 2 Corinthians 4, but this fact provides no
assistance to those who affirm that Christ lives the Christian life, as they
generally study devotional literature promulgating their theological notions to
leap to the higher plane of the “Christ-life” rather than seeking to be
persecuted.
It
is also noteworthy that Colossians 3 also says nothing about a single faith
decision whereby certain believers allegedly access Christ to live the
Christian life for them. Rather, the
truth of Colossians 3:4 produces commands to think on heavenly things (3:2),
put sin to death (3:5), cease from anger and dishonesty (3:8-9), practice holy
deeds (3:12), forgive (3:13), love (3:14), be thankful (3:15), fill oneself up
with Scripture (3:16), and so on.
is also noteworthy that Colossians 3 also says nothing about a single faith
decision whereby certain believers allegedly access Christ to live the
Christian life for them. Rather, the
truth of Colossians 3:4 produces commands to think on heavenly things (3:2),
put sin to death (3:5), cease from anger and dishonesty (3:8-9), practice holy
deeds (3:12), forgive (3:13), love (3:14), be thankful (3:15), fill oneself up
with Scripture (3:16), and so on.
[4] Compare John 6:57; 14:19; the Theanthropic life of
Christ as Mediator is derived from the Father, and, as the Theanthropos, He
communicates life to His own.
Christ as Mediator is derived from the Father, and, as the Theanthropos, He
communicates life to His own.
[5] “When our Lord said, ‘I am the vine, ye are the
branches: he that abideth in me, and I in him, the same bringeth forth much
fruit: for without me ye can do nothing’ (John 15:5), He certainly meant that
the vital union between Him and his people is something more than that which
may subsist between disciples and their master, — a union including merely
trust, congeniality, and affection. The influence to which the fruitfulness of
the believer is attributed is something more than the influence of the truth
which He taught; however that truth may be applied or enforced. Their abiding
in Him, and He in them, is something more than abiding in the profession and
belief of the truth. Christ is the head of the Church not merely as its ruler,
but as the source of its life. It is not I, says the Apostle, that live, ‘but
Christ liveth in me’ (Galatians 2:20). ‘Know ye not your own selves, how that
Jesus Christ is in you, except ye be reprobates?’ (2 Corinthians 13:5). It is
from Him, as the same Apostle teaches us, that the whole body derives those
supplies by which it lives and grows (Ephesians 4:16). ‘Because I live, ye
shall live also’ (John 14:19). ‘I am the resurrection, and the life’ (John
11:25). ‘I am that bread of life’ (John 6:48). ‘He that eateth my flesh, and
drinketh my blood, dwelleth in me and I in him’ (John 6:56). ‘This is that
bread which came down from heaven: … he that eateth of this bread shall live
forever’ (John 6:58). ‘We shall be saved by his life’ (Romans 5:10). ‘The first
man Adam was made a living soul, the last Adam was made a quickening spirit” (1
Corinthians 15:45). ‘As the Father hath life in himself, so hath he given to
the Son to have life in himself” (John 5:26). ‘Thou hast given him power over
all flesh, that he should give eternal life to as many as thou hast given him’
(John 17:2). ‘Your life is hid with Christ in God. When Christ, who is our
life, shall appear, then shall ye also appear with him in glory.’ (Colossians
3:3, 4). The Scriptures, therefore, plainly teach that there is a vital union
between Christ and his people; that they have a common life analogous to that
which exists between the vine and its branches, and between the head and
members of the body. The believer is truly partaker of the life of Christ” (Systematic Theology, by Charles Hodge,
part. 3, Soteriology. Chapter 14, “Vocation.”).
branches: he that abideth in me, and I in him, the same bringeth forth much
fruit: for without me ye can do nothing’ (John 15:5), He certainly meant that
the vital union between Him and his people is something more than that which
may subsist between disciples and their master, — a union including merely
trust, congeniality, and affection. The influence to which the fruitfulness of
the believer is attributed is something more than the influence of the truth
which He taught; however that truth may be applied or enforced. Their abiding
in Him, and He in them, is something more than abiding in the profession and
belief of the truth. Christ is the head of the Church not merely as its ruler,
but as the source of its life. It is not I, says the Apostle, that live, ‘but
Christ liveth in me’ (Galatians 2:20). ‘Know ye not your own selves, how that
Jesus Christ is in you, except ye be reprobates?’ (2 Corinthians 13:5). It is
from Him, as the same Apostle teaches us, that the whole body derives those
supplies by which it lives and grows (Ephesians 4:16). ‘Because I live, ye
shall live also’ (John 14:19). ‘I am the resurrection, and the life’ (John
11:25). ‘I am that bread of life’ (John 6:48). ‘He that eateth my flesh, and
drinketh my blood, dwelleth in me and I in him’ (John 6:56). ‘This is that
bread which came down from heaven: … he that eateth of this bread shall live
forever’ (John 6:58). ‘We shall be saved by his life’ (Romans 5:10). ‘The first
man Adam was made a living soul, the last Adam was made a quickening spirit” (1
Corinthians 15:45). ‘As the Father hath life in himself, so hath he given to
the Son to have life in himself” (John 5:26). ‘Thou hast given him power over
all flesh, that he should give eternal life to as many as thou hast given him’
(John 17:2). ‘Your life is hid with Christ in God. When Christ, who is our
life, shall appear, then shall ye also appear with him in glory.’ (Colossians
3:3, 4). The Scriptures, therefore, plainly teach that there is a vital union
between Christ and his people; that they have a common life analogous to that
which exists between the vine and its branches, and between the head and
members of the body. The believer is truly partaker of the life of Christ” (Systematic Theology, by Charles Hodge,
part. 3, Soteriology. Chapter 14, “Vocation.”).
[6] pg. 557, Perfectionism, vol. 2, Chapter 4, “The ‘Higher Life’ Movement.” Grand Rapids, MI:
Baker Books, 2003; reprint of 1932 Oxford ed.
Baker Books, 2003; reprint of 1932 Oxford ed.
[7] The idea
that Christ’s own personal holiness is imparted to Christians has properly been
rejected by Baptists as unbiblical. In
the words of the London Baptist Association in 1704, “It is the opinion of this
Assembly that the doctrine of sanctification by the impartation of the holiness
of Christ’s nature does, in its consequences, render inherent holiness by the
Holy Spirit unnecessary, and tends to overthrow natural, as well as revealed
religion” (pg. 171, Chapter 8, Bye-Paths
in Baptist History, J. J. Goadby.
Elec. acc. Baptist History
Collection CD, ver. 1. Paris, AK: Baptist Standard Bearer, 2005).
that Christ’s own personal holiness is imparted to Christians has properly been
rejected by Baptists as unbiblical. In
the words of the London Baptist Association in 1704, “It is the opinion of this
Assembly that the doctrine of sanctification by the impartation of the holiness
of Christ’s nature does, in its consequences, render inherent holiness by the
Holy Spirit unnecessary, and tends to overthrow natural, as well as revealed
religion” (pg. 171, Chapter 8, Bye-Paths
in Baptist History, J. J. Goadby.
Elec. acc. Baptist History
Collection CD, ver. 1. Paris, AK: Baptist Standard Bearer, 2005).
I have noticed people employing the Keswick Christ-life language in comments on this blog in the past that were not about the Higher Life. Am I the only one who has heard the view of Gal 2:20 I have exposed here, or is it that nobody wants to defend it with exegesis, since that is impossible, or that nobody who holds it is willing to go public and admit he is reading these posts?
Thomas,
I certainly have heard this (Keswick) teaching on Galatians 2:20 before, but I don't agree with it. One idea that I have heard that I think is, perhaps, a variation of this, is the idea that Christ (or God) works through us. I have heard that so many times, and I know I have said it myself in the past, but there is one place that I don't think I have ever seen it and that is the Bible. Am I the only one that disagrees with this?
I'd like to get your thoughts on this idea (God working through us). Is there somewhere in the Bible that teaches this? I see time and time again where the Bible says that God works in us (Phil. 2:13), and I see in the Bible that "I can do all things through Christ…"(Phil 4:13), but this idea of God working through us I cannot seem to find. Is this similar to what you are writing about here, Thomas? It seems to correspond with the Keswick "Let go and Let God" mantra.
Thanks,
Mat
Dear Mat,
Thanks for the question. Since Jesus Christ is God, even the Phil 4:13 verse would demonstrate that God works through us. For that matter, since God works all things after the counsel of His will (Eph 1:11), He certainly is working as the ultimate agent through us (and even working to produce His providential goals through unbelievers). Isaiah, for example, indicates that God was working to deliver His people as king Cyrus let them return to the land from exile. Thus, I definitely have no problem with saying God works through us, with our active agency but His ultimate agency.
Thanks again for the question.