We have seen the precious principle of no condemnation to those that are in Christ Jesus re-asserted with yet greater strength and absoluteness than when first introduced in the latter half of chapter 5. Not only are such not condemned, but there is no condemnation for them. They are in Christ, and there no possible condemnation can reach. Undoubtedly they are justified; but what is said goes farther than justification by blood. Justifying of life is supposed; but there is more, as we shall see presently. “For the law of the Spirit of life in Christ Jesus freed me from the law of sin and death.”
Questions have been raised here as to “the law,” used at the beginning and at the end of this sentence. There is no real difficulty nor ground for doubt. The apostle has already given us to see his use of the term for a given principle acting uniformly, as when he speaks of “law of faith” (chap. 3:27) in contrast with “law of works:” and later still “law in my members,” or “of sin,” there contradistinguished from the “law of my mind.”
The meaning then is the Spirit of life in Christ Jesus acting constantly to a given end. Undoubtedly this is only since the gospel was preached, but it does not therefore mean the gospel. Nor does the apostle say life only, but “the Spirit of life in Christ Jesus.” In the distressing conflict under law, described in the latter portion of chapter 7, there was life: else there would have been insensibility to sin; but not the power of the Spirit working in and with it: else there would have been liberty, and not the bondage that there was then.
John 20:2222And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: (John 20:22) may illustrate the expression. The Spirit is not apart from quickening the soul; but here was more. It was life more abundantly, life in resurrection. Jesus risen breathed on the disciples, already quickened, and said, “Receive ye the Holy Ghost.” It was not mere conversion; still less was it the appointment to an office or the conferring of a gift (χάρισμα). It was life according to the position of Jesus now risen from the dead and no longer under law, and with this the Spirit is distinctly associated. The fruit of this we see in the disciples thenceforward. It is not that they might not make mistakes in thought, or word, or deed; but we see after this a liberty, joy, and intelligence unknown before.
So here “the law of the Spirit of life in Christ Jesus freed me from the law of sin and death.” For the last time in this discussion the “me” is spoken of. If the distress was personal, so is the deliverance; if he had reasoned out the case of one bound under law, transferred in its application to himself, so to himself he transferred the application of the freedom enjoyed. Sin and death were no longer a governing principle, and this by the very fact of the life in Christ which he had by the Spirit. It is not, as Theodore of Mopsuestia (in loc. p. 67, ed. Fritzsche) thinks, and many since, that he is anticipating the resurrection or future state, but the actual condition of the Christian. The freedom was his by the Holy Ghost when he left off seeking victory over indwelling evil by efforts under law, was willing to yield himself up as powerless for the good he desired, and submitted to the righteousness of God. Then the Spirit working in the life given proved Himself to be not of weakness any more than of fear; but of power and of love and of a sound mind.
Thus it is plain that the resurrection of Christ, which is the fountain of the life as we have it in Him, is the link between our justification and the practical holiness which God looks for and secures in the Christian. It is erroneous to treat this verse, or even the first as a mere summary of justification. Calvin is nearer the mark than such as Haldane and Hodge who so limit it. Nevertheless, as I do not think the leader of Geneva warranted to speak as he does of the apostle's language, so it appears to me that he betrays his own defective acquaintance with the gospel in the same sentence. “By the law of the Spirit he improperly designates the Spirit of God, who sprinkles our souls with the blood of Christ, not only to cleanse us from the stain of sin as regards guilt, but to sanctify us to true purity." The mistake is exclusively in the commentator, who did not comprehend the profound and accurately expressed wisdom of the apostle. To have confessed his own ignorance, when he found himself out of his depth, would have been more modest, rather than to have adopted language hard to reconcile with a becoming sense of God's word. Does He call things improperly? Thus far Calvin's temerity, the more glaring because of the ignorance betrayed in what follows. For we have here to do, not with the blood of Christ sprinkling souls, but with the Spirit acting with the fixity of a law in the life which is ours in Christ—a life which is in resurrection power and hence has freed us from the power of sin and death: otherwise sin and death must have governed. It is no question of pardon here but freedom from the constant operation of sin and its wages. Our very life, now that the Spirit is given, declares and proves us freed.
“The law of sin and death” does not mean the law of God, as some of the divines strangely said through making “the law of the Spirit” to be the gospel; it simply means the uniform principle of the flesh in moral character and in result. Power is in the Spirit who has shown us our place in Christ and set us free as alive to God in Him. Thus the common place of no condemnation to those that are in Christ is shown to be inseparable from a new life in the power of the Spirit in Christ risen, which freed us from sin and death as a law; and this is made intensely personal. “The law of the Spirit of life in Christ Jesus freed me from the law of sin and death.” The next two verses will explain how God in His grace has effected this, without enfeebling, yea, maintaining in no other way so well, His holy condemnation of evil—of our evil.