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4.That the justification of the law might be fulfilled, etc. They who understand that the renewed, by the Spirit of Christ, fulfil the law, introduce a gloss wholly alien to the meaning of Paul; for the faithful, while they sojourn in this world, never make such a proficiency, as that the justification of the law becomes in them full or complete. This then must be applied to forgiveness; for when the obedience of Christ is accepted for us, the law is satisfied, so that we are counted just. For the perfection which the law demands was exhibited in our flesh, and for this reason — that its rigor should no longer have the power to condemn us. But as Christ communicates his righteousness to none but to those whom he joins to himself by the bond of his Spirit, the work of renewal is again mentioned, lest Christ should be thought to be the minister of sin: for it is the inclination of many so to apply whatever is taught respecting the paternal kindness of God, as to encourage the lasciviousness of the flesh; and some malignantly slander this doctrine, as though it extinquished the desire to live uprightly. (243)
(243) Commentators are divided as to the meaning of this verse. This and the second verse seem to bear a relation in sense to one another; so that if the second verse refers to justification, this also refers to it; but if freedom from the power of sin and death be what is taught in the former verse, the actual or personal fulfillment of the law must be what is intended here. Some, such as [Pareus ] and [Venema ], consider justification to be the subject of both verses; and others, such as [Scott ] and [Doddridge ], consider it to be sanctification. But [Beza ], [Chalmers ], as well as [Calvin ], somewhat inconsistently, regard the second verse as speaking of freedom from the power or dominion of sin, and not from its guilt or condemnation, and this verse as speaking of the imputed righteousness of Christ, and not of that righteousness which believers are enabled to perform by the Spirit’ aid and influence. The verses seem so connected in the argument, that one of these two ideas must be held throughout.
There is nothing decisive in the wording of this verse, though the cast of the expressions seem more favorable to the idea entertained by [Doddridge ] and [Scott ], and especially what follows in the context, where the work of the Spirit is exclusively spoken of. The word δικαιωμα is better rendered “” than “” for “ righteousness to the law” means the righteousness which the law requires; and the words “ be fulfilled in us,” may, with equal propriety as to the uses loquendi , be rendered, “ be performed by us.” The verb πληρόω has this meaning in Rom_13:8, and in other places.
Viewed in this light the verse contains the same truth with what is expressed by “ the law of God,” in Rom_7:25, and the same with yielding our members as “ of righteousness unto God,” in Rom_6:13. That this is to establish a justification by the law, is obviated by the consideration, that this righteousness is performed through the efficacy of Christ’ death, and through the reviving power of the Spirit, and not through the law, and that it is not a justifying righteousness before God, for it is imperfect, and the law can acknowledge nothing as righteousness but what is perfect. The sanctification now begun will be finally completed; but it is all through grace: and the completion of this work will be a complete conformity with the immutable law of God. — Ed.