But if, while we seek to be justified by Christ - The connection here is not very clear, and the sense of the verse is somewhat obscure. Rosenmuller supposes that this is an objection of a Jew, supposing that where the Law of Moses is not observed there is no rule of life, and that therefore there must be sin; and that since the doctrine of justification by faith taught that there was no necessity of obeying the ceremonial law of Moses, therefore Christ, who had introduced that system, must be regarded as the author and encourager of sin. To me it seems probable that Paul here has reference to an objection which has in all ages been brought against the doctrine of justification by faith, and which seems to have existed in his time, that the doctrine leads to licentiousness. The objections are that it does not teach the necessity of the observance of the Law in order to acceptance with God. That it pronounces a man justified and accepted who is a violator of the Law. That his acceptance does not depend on moral character.

That it releases him from the obligation of law, and that it teaches that a man may be saved though he does not conform to law. These objections existed early, and have been found everywhere where the doctrine of justification by faith has been preached. I regard this verse, therefore, as referring to these objections, and not as being especially the objection of a Jew. The idea is, "You seek to be justified by faith without obeying the Law. You professedly reject that, and do not hold that it is necessary to yield obedience to it. If now it shall turn out that you are sinners; that your lives are not holy; that you are free from the wholesome restraint of the Law, and are given up to lives of sin, will it not follow that Christ is the cause of it; that he taught it; and that the system which he introduced is responsible for it? And is not the gospel therefore responsible for introducing a system that frees from the restraint of the Law, and introduces universal licentiousness?" To this Paul replies by stating distinctly that the gospel has no such tendency, and particularly by referring in the following verses to his own case, and to the effect of the doctrine of justification on his own heart and life.

We ourselves are found sinners - If it turns out that we are sinners, or if others discover by undoubted demonstration that we lead lives of sin; if they see us given up to a lawless life, and find us practicing all kinds of evil; if it shall be seen not only that we are not pardoned and made better by the gospel, but are actually made worse, and are freed from all moral restraint.

Is therefore Christ the minister of sin? - Is it to be traced to him? Is it a fair and legitimate conclusion that this is the tendency of the gospel? Is it to be charged on him, and on the plan of justification through him, that a lax morality prevails, and that people are freed from the wholesome restraints of law?

God forbid - It is not so. This is not the proper effect of the gospel of Christ, and of the doctrine of justification by faith. The system is not suited to produce such a freedom from restraint, and if such a freedom exists, it is to be traced to something else than the gospel.

But if while we seek to be justified - If, while we acknowledge that we must be justified by faith in Christ, we ourselves are found sinners, enjoining the necessity of observing the rites and ceremonies of the law, which never could and never can justify, and yet, by submitting to circumcision, we lay ourselves under the necessity of fulfilling the law, which is impossible, we thus constitute ourselves sinners; is, therefore, Christ the minister of sin? Christ, who has taught us to renounce the law, and expect justification through his death? God forbid! that we should either act so, or think so.

But if while we seek to be justified by Christ,.... As they did, and not only sought for, but obtained what they sought for, because they sought for it at the hands of Christ, and not as it were by works, but by faith, even a justifying righteousness in him.

We ourselves also are found sinners; that is, either we should be so, were we not to rest here, but seek to join our own works with Christ's righteousness for our justification, and so make Christ the minister of sin, of an imperfect righteousness, which cannot justify, which God forbid should ever be done by us; or we are reckoned sinners by you, judaizing Christians, for leaving the law, and going to Christ for righteousness; and if so, Christ must be the minister of sin, for he has directed and taught us so to do; but God forbid that any such thing should be said of him: or if we are still sinners, and unjustified persons, notwithstanding we seek to Christ to be justified by him, but need the law, and the works of it to justify us, then Christ, instead of being a minister of righteousness, is a minister of the law, the strength of sin, which accuses for it, and is the ministration of condemnation and death on account of it, which God forbid should ever be: or this is an objection of the adversary to the doctrine of free justification by the righteousness of Christ, as if it made void the law, discouraged the performance of good works, opened a door to licentiousness that men might continue sinners, and live as they wish, being under no restraints of the law, or under obligation to obedience it, and by such doctrine make

Christ the minister of sin; who hereby teaches men to live in sin, and in the neglect of duty; to which the apostle answers,

God forbid; as holding such consequences in the utmost abhorrence and detestation; see Romans 6:1.

Are found (εὑρέθημεν)

More correctly, were found: were discovered and shown to be. See Romans 6:10; 1 Corinthians 15:15; 2 Corinthians 5:3; Philippians 2:8; Philippians 3:9.

Sinners (ἁμαρτωλοί)

Like the Gentiles, Galatians 2:15. Paul assumes that this was actually the case: that, seeking to be justified in Christ, they were found to be sinners. To seek to be justified by Christ is an admission that there is no justification by works; that the seeker is unjustified, and therefore a sinner. The effort to attain justification by faith in Christ develops the consciousness of sin. It compels the seeker, whether Jew or Gentile, to put himself upon the common plane of sinners. The Jew who calls the Gentile a sinner, in seeking to be justified by faith, finds himself a sinner also. The law has failed him as a justifying agency. But Paul is careful to repudiate the false inference from this fact, stated in what immediately follows, namely, that Christ is a minister of sin.

Minister of sin

A promoter of sin by causing us to abandon the law.

God forbid (μὴ γένοιτο)

See on Romans 3:4. Not a reply merely to the question "is Christ a minister of sin?" but to the whole supposition from "if while we seek." The question is not whether Christ is in general a minister of sin, but whether he is such in the case supposed. Paul does not assume that this false inference has been drawn by Peter or the other Jewish Christians.

{4} But if, while {s} we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid.

(4) Before he goes any further, he meets with the objection which abhorred this doctrine of free justification by faith, because, they say, men are by this means withdrawn from the performing of good works. And in this sort is the objection: if sinners should be justified through Christ by faith without the Law, Christ would approve sinners, and should as it were exhort them to sin by his ministry. Paul answers that this conclusion is false, because Christ destroys sin in the believers: for so, he says, do men flee to Christ through the terror and fear of the Law, that being acquitted from the curse of the Law and justified they may be saved by him. And in addition he together begins in them by little and little that strength and power of his which destroys sin: to the end that this old man being abolished by the power of Christ crucified, Christ may live in them, and they may consecrate themselves to God. Therefore if any man give himself to sin after he has received the Gospel, let him not accuse Christ nor the Gospel, but himself, for he destroys the work of God in himself.

(s) He goes from justification to sanctification, which is another benefit we receive from Christ, if we lay hold of him by faith.

2:17 But if... we ourselves also are found sinners. We, Paul and Peter. We came to Christ for justification, because the gospel revealed to us that we were sinners, though professing to keep the law of Moses.

Is therefore Christ the minister of sin? Did Christ make us Jews sinners? No, but when the knowledge of the gospel comes, they find that they are and have been sinners like the Gentiles. Christ only reveals to them their sinful state.

2:17 But if while we seek to be justified by Christ, we ourselves are still found sinners - If we continue in sin, will it therefore follow, that Christ is the minister or countenancer of sin?

[2] we seek

That is, "we" Jews. Rom 3:19-23. The passage might be thus paraphrased: If we Jews, in seeking to be justified by faith in Christ, take our places as mere sinners, like the Gentiles, is it therefore Christ who makes us sinners? By no means. It is by putting ourselves again under law after seeking justification through Christ, that we act as if we were still unjustified sinners, seeking to become righteous through law-works. Gal 5:1-4.

Margin sinners

Sin. See Scofield Note: "Rom 3:23".

17. Greek, "But if, seeking to be justified IN (that is, in believing union with) Christ (who has in the Gospel theory fulfilled the law for us), we (you and I) ourselves also were found (in your and my former communion with Gentiles) sinners (such as from the Jewish standpoint that now we resume, we should be regarded, since we have cast aside the law, thus having put ourselves in the same category as the Gentiles, who, being without the law, are, in the Jewish view, "sinners," Ga 2:15), is therefore Christ, the minister of sin?" (Are we to admit the conclusion, in this case inevitable, that Christ having failed to justify us by faith, so has become to us the minister of sin, by putting us in the position of "sinners," as the Judaic theory, if correct, would make us, along with all others who are "without the law," Ro 2:14; 1Co 9:21; and with whom, by eating with them, we have identified ourselves?) The Christian mind revolts from so shocking a conclusion, and so, from the theory which would result in it. The whole sin lies, not with Christ, but with him who would necessitate such a blasphemous inference. But his false theory, though "seeking" from Christ, we have not "found" salvation (in contradiction to Christ's own words, Mt 7:7), but "have been ourselves also (like the Gentiles) found" to be "sinners," by having entered into communion with Gentiles (Ga 2:12).

2:15-19 Paul, having thus shown he was not inferior to any apostle, not to Peter himself, speaks of the great foundation doctrine of the gospel. For what did we believe in Christ? Was it not that we might be justified by the faith of Christ? If so, is it not foolish to go back to the law, and to expect to be justified by the merit of moral works, or sacrifices, or ceremonies? The occasion of this declaration doubtless arose from the ceremonial law; but the argument is quite as strong against all dependence upon the works of the moral law, as respects justification. To give the greater weight to this, it is added, But if, while we seek to be justified by Christ, we ourselves also are found sinners, is Christ the minister of sin? This would be very dishonourable to Christ, and also very hurtful to them. By considering the law itself, he saw that justification was not to be expected by the works of it, and that there was now no further need of the sacrifices and cleansings of it, since they were done away in Christ, by his offering up himself a sacrifice for us. He did not hope or fear any thing from it; any more than a dead man from enemies. But the effect was not a careless, lawless life. It was necessary, that he might live to God, and be devoted to him through the motives and grace of the gospel. It is no new prejudice, though a most unjust one, that the doctrine of justification by faith alone, tends to encourage people in sin. Not so, for to take occasion from free grace, or the doctrine of it, to live in sin, is to try to make Christ the minister of sin, at any thought of which all Christian hearts would shudder.