Chapter 8:1-17
The Holy Spirit—the Power for Deliverance And Practical Sanctification
The experience of the man in the previous chapter ended with him rejoicing in his deliverance from sin and giving God thanks for it. While Paul told us how he reached this happy state—by looking away from himself to "Jesus Christ our Lord"—he didn't explain by what means it was effected. This is now taken up in chapter 8. In this chapter, Paul explains that the power for deliverance comes from the believer having the indwelling of the Holy Spirit. Thus, he now enters upon a dissertation on the presence and the work of the Holy Spirit in a Christian.
Immediately upon entering the chapter, the reader will notice that the personal pronouns—"I," "me," "my," "myself"—used frequently in the struggle described in chapter 7, all but disappear. This is instructive. It tells us that the truth in chapter 8 is presented from the perspective of the lesson in chapter 7 being learned—namely, that self is no longer relied upon for the power to live a holy life. Thus, the struggle with the flesh is seen as over in this chapter. There is another thing that we cannot pass over without notice; the Spirit of God, who is not mentioned at all in chapter 7, is mentioned many times here. Paul uses several different expressions having to do with the Spirit to indicate various aspects of the Spirit's work in a believer.
The most significant of these changes that we notice, as we pass from the 7th to the 8th chapter, is that the man struggling in chapter 7 (though he has a new life) has neither power to live that life, nor an object for his heart. But in chapter 8, we have both—Christ on high is the believer's Object and the Holy Spirit is the believer's power. These two things characterize Christianity—a glorified Man (Christ) in heaven and the Spirit of God dwelling on earth in believers (John 7:3939(But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.) (John 7:39)).
What Characterizes the Normal Christian Standing and State
The 8th chapter, therefore, outlines the characteristic traits of the Christian's standing and state, resulting from him being indwelt by the Holy Spirit and energized by His power. The believer is seen standing before God “in Christ” beyond condemnation, possessing a present deliverance from the power of sin, and waiting in hope for a future and final deliverance from the presence of sin, when the Lord will come and glorify him and take him to heaven. Thus, in this chapter we have a three-fold deliverance (or three deliverances) of the Christian:
• A past deliverance—having to do with being delivered from reaching condemnation in a lost eternity (vs. 1).
• A present deliverance—having to do with being freed from the law of sin and death, the evil principle in the flesh that hinders the believer from living a holy life (vss. 2-17).
• A future deliverance—having to do with the sin-nature being eradicated from the believer and his body glorified at the Rapture (vss. 18-30).
The chapter begins with no condemnation and ends with no separation from God and His love. It views the believer on earth, and thus found passing through two kinds of trials—that which comes from being part of the groaning creation (vss. 20-30), and that which comes from being a faithful witness for Christ (vss. 31-39). While the believer waits in hope of his future deliverance, he is seen under the support of two divine Intercessors: Christ in heaven (vs. 34) and the Holy Spirit on earth (vs. 26).
In verses 1-11, Paul delineates a number of new things that mark the full Christian standing and condition, which result from being indwelt with the Holy Spirit. We see at once that all is changed from what he described in chapter 7, as far as the person's state is concerned.
A New Position Before God in Christ
(Chap. 8:1)—The first thing that marks normal Christianity is that believers on the Lord Jesus Christ know their acceptance before God in Him. Paul indicates this in his opening statement: "There is therefore now no condemnation to them which are in Christ Jesus." The great point Paul emphasizes here is that, resulting from being justified, the believer is set in a new position before God where it is not possible for him to ever come into condemnation. He stands in the very place of acceptance in which Christ Himself stands! This is the meaning of being "in Christ"—it is to be in Christ's place before God. This assurance belongs to the believer as a result of resting in faith on the finished work of Christ, and believing what God's Word says about it. Verse 1 is essentially the conclusion of the truth that Paul has taught in chapters 1–5:11.
Note: Paul does not say (as some have supposed), "There is now no more condemnation to them which are in Christ Jesus." This would imply that believers were once under condemnation in their pre-conversion days, but they have escaped it through coming to Christ in faith for salvation. However, this is not correct. As mentioned in our comments in chapter 5:16, unbelievers are presently under judgment, but they are not under condemnation—at least not yet. Condemnation is a final, irrevocable thing, to which sinners in this world are heading, and will pass into (in a lost eternity), if they do not get saved.
The latter ten words of verse 1 (in the KJV) are not in most Greek manuscripts, and should not be in the text. If those words were in the text, then it would make the believer's justification and acceptance in Christ something that results from his walking according to the Spirit. This could not be right, because then our salvation would be a consequence of our works! This is contrary to everything that Paul has taught in chapters 3-5, where he shows that our salvation is not of works, but by grace alone. This phrase (the ten latter words of verse 1) actually belongs in verse 4, and is repeated there.
J. N. Darby notes that the line of truth which the Apostle develops in Romans does not go so far as to present what is ours positively "in Christ;" it only gives the negative side of it. It says that there is "no condemnation" to them who are in Christ Jesus; whereas, in Ephesians, Paul presents higher truth, declaring what we have positively “in Christ,” being blessed "with all spiritual blessings" in Him (Eph. 1:33Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: (Ephesians 1:3)).
A New Law (Principle) That Governs Our Walk
(Chap. 8:2-4)—The second thing which marks normal Christianity is that believers have a new law (principle) in them, through the indwelling Spirit, that empowers their lives and enables them to live above the propensities of the flesh. Paul says, "For the law of the Spirit of life in Christ Jesus hath made [set] me free from the law of sin and death." Verses 2-4 summarize what Paul has taught in chapters 5:12–7:25—namely, deliverance from the power of sin. Hence, in verse 1, we have acceptance, and in verse 2, deliverance. The fact that acceptance is mentioned first shows that we first need to be resting on the finished work of Christ and know our position before God in Christ (whereupon the Holy Spirit is received), before we can have the practical power of deliverance in our lives by the Spirit.
It is important to understand that the new life is a dependent life that needs power from the Holy Spirit to live according to the will of God. Having received the Spirit, there is now a new controlling power in the Christian that is greater than that in the sin-nature. It overrides the evil influence of the flesh, and enables the believer to live a holy life which the new life desires.
The scientific law of gravity illustrates this. As we know, every object is being pulled downward toward the center of the earth by the invisible force of gravity. It is universal; it happens over the entire earth. If we were to take a solid object in our hand—for sake of our illustration, a book—and hold it out over the ground, and let go of it, the book would fall to the ground. Regardless of how many times we did it, it would always fall to the ground. This is like our sin-nature; it wants to go in one direction—downward morally and spiritually towards sin. This evil principle in us is called, “the law of sin and death.” It is a universal principle that is present in every human being, and its end is always death.
Taking our illustration a little further: suppose we wanted to change matters so that when we released our grasp of the book it wouldn't fall to the ground under the power of gravity. So, to accomplish this, we attached to the book some balloons filled with helium gas, which is lighter than air. And, if we had enough of these balloons so that the lifting force from them was greater than the weight of the book, then when we let go of the book it would not fall but would rise in the air. We all understand why; the principle of gravity was not taken away or made inactive, but a more powerful, overriding principle has been brought to bear upon the book.
This illustrates what God has done with the believer in giving him the Holy Spirit. As we know, our fallen nature was not taken away when we were saved. We will not be rid of this enemy until the Lord comes. God has seen fit to leave us here in this world with the fallen nature still in us (and the state of our hearts is constantly tested by it), but He has made full provision for us to live above the power of that evil thing through another law working within us which Paul calls, “the law of the Spirit of life in Christ Jesus.”
Verses 3-4 indicate that in securing a means for the believer to live a holy life, free from the power of sin, God has not undertaken to do it through rehabilitating the flesh. This is not God's way of holiness. Christianity is not an overhaul of the flesh. From the fall of man to the cross of Christ, God had man in the flesh on probation. This was for about four thousand years, or forty centuries. (Forty, in Scripture, signifies testing.) During that period, the flesh was tested in man in every way, and it has proven to be worthless. The trial came to an end at the cross, where God judged that whole order of things after the flesh (chap. 6:6). Thus, God has "condemned sin in the flesh" and set it aside as worthless. It has been condemned because—as someone put it—"What cannot be mended must be ended!" Thus, God is no longer looking for fruit from man in the flesh, and deliverance from the power of sin surely will not come from the flesh, but through what God has accomplished in grace through Christ.
Notwithstanding, many Christians mistakenly think that when a person is born again, God performs a miracle in them whereby their human nature is renewed or re-made. They mistakenly call it regeneration (Titus 3:55Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; (Titus 3:5)). Since the word "regenerate" means to re-start something, they imagine that new birth is a regeneration of the old nature by infusing new life into it. Based on this mistaken belief, most Reformed theologians and many evangelical preachers teach that Christians do not have two natures, but rather, a "regenerated nature!" However, this makes regeneration and new birth to be nothing more than a rehabilitation of the flesh. The truth is the flesh cannot be improved. Scripture says that "it is not subject to the law of God, neither indeed can be" (Rom. 8:77Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. (Romans 8:7)). The Lord taught this to Nicodemus. He said, "That which is born of the flesh is flesh" (John 3:66That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. (John 3:6)). That is, whatever men might do to improve man in the flesh—whether it is to introduce the influence of culture, education, religion, or to starve it, or flog it, etc.—the end result is that it is still nothing but sinful flesh. Therefore, the only thing to do with the flesh is to condemn it and set it aside, and that is exactly what God has done.
The point in verses 3-4 is that grace has succeeded in doing what “the (Mosaic) Law could not do”—that is, give man (the believer) the power to walk in holiness. Paul says that the Law was "weak through the flesh." This doesn't mean that there is something wrong with the Law, but that it couldn't produce anything good out of the flesh because the material (the sin-nature) was altogether bad. Note: it says God condemned sin in the flesh; He didn’t condemn the Law. There is nothing wrong with the Law; the problem is with the flesh.
Verse 4 shows that through what God has accomplished in grace, the believer is now able to fulfil "the righteous requirements of the Law," without being formally under the Law (W. Kelly Translation). This means that the Christian does the righteous things outlined in the Law, not because he has some legal commitment to the Law, but because in his normal occupation with Christ, the Spirit of God produces holiness in him.
A New Sphere of Life in Which We Live Unto God
(Chap. 8:5-7)—The third thing which Paul mentions that marks normal Christianity is that believers have a new sphere of life to live in, where the Spirit of God ministers the things of Christ to their souls, as they dwell in fellowship with God (John 16:13-1513Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. 14He shall glorify me: for he shall receive of mine, and shall show it unto you. 15All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall show it unto you. (John 16:13‑15)). We are indeed thankful that God has provided such an element for us to live in, in which our new nature is perfectly suited. If He had not done so, Christians would be like "fish out of water."
Vs. 5—Paul mentions two classes of men: "they that are after [according to] the flesh" and "they that are after [according to] the Spirit." This, of course, would be unbelievers and believers. These two classes of persons live in two different spheres of life, where they pursue two different objects of interest. Paul defines these different interests as: "the things of the flesh" and "the things of the Spirit." F. B. Hole said, "Paul is speaking abstractly. He is viewing the whole position according to the inward nature of things, and not of particular individuals, or their varying experiences." (Paul’s Epistles, vol. 1, p. ) The things of the flesh would be earthly, natural, and worldly things and activities that man after the flesh goes in for. They hardly need to be enumerated here. As mentioned in our comments in chapter 6, the things of the Spirit are spiritual things having to do with the interests of Christ. They are things such as: reading the Scriptures, praying, attending Christian meetings for worship and ministry, singing hymns and spiritual songs, reading Christian literature, listening to recorded Christian ministry, teaching the truth, sharing the gospel, meditating on spiritual things as we go about our daily responsibilities, serving the Lord with good works, visiting, etc.
The "raven" and the "dove" that were let out of Noah's ark illustrate the appetites of the two natures in a believer (Gen. 8:6-126And it came to pass at the end of forty days, that Noah opened the window of the ark which he had made: 7And he sent forth a raven, which went forth to and fro, until the waters were dried up from off the earth. 8Also he sent forth a dove from him, to see if the waters were abated from off the face of the ground; 9But the dove found no rest for the sole of her foot, and she returned unto him into the ark, for the waters were on the face of the whole earth: then he put forth his hand, and took her, and pulled her in unto him into the ark. 10And he stayed yet other seven days; and again he sent forth the dove out of the ark; 11And the dove came in to him in the evening; and, lo, in her mouth was an olive leaf plucked off: so Noah knew that the waters were abated from off the earth. 12And he stayed yet other seven days; and sent forth the dove; which returned not again unto him any more. (Genesis 8:6‑12)). The raven, when let loose, didn't return to the ark, but feasted on the carrion. Similarly, the flesh finds its objects of interest in the world that God has judged at the cross, and it is quite at home in it. The dove, when it was let loose, returned to the ark, for it had no appetite for those things. Similarly, the new nature, which finds its interest in divine things, has no appetite for the moral and spiritual death that marks the things of this world.
Vss. 6-7—Paul then shows us where occupation with the things in each of these spheres leads—one is to "death" and the other is to "life and peace." Needless to say, these are very different ends. Paul then goes on to explain why man in the flesh will never walk in holiness. He says, "Because the mind of the flesh is enmity against God." The flesh hates God, and is incapable of being "subject to the Law of God," even if it wanted to be! Thus, it will never live "according to the Spirit."
A New State Wherein Christ Is Formed in Us
(Chap. 8:8-10)—Paul also speaks of two different states in which men are in, as they live and move in these spheres. The first state he designates as: "in the flesh." He says, "They that are in the flesh cannot please God, but ye are not in the flesh." In stating this, he makes it clear that while unsaved men of the world ("they") are in the flesh, believers ("ye") are not. Let us keep in mind that he is speaking of what is characteristic of unbelievers and believers. He is not taking into consideration that believers may at times live in a state that is abnormal to Christianity. Christians may act in the flesh (in a fleshly way) at times, but what is characteristic of them is that they are not "in the flesh." Hence, Christians have the flesh in them, but they are not in the flesh! This might sound confusing, but these are two different things. One is referring to the sin-nature residing in the believer (which will be the case until the Lord comes, or until the believer dies), and the other is speaking of a fleshly state or condition, which Paul says emphatically that the believer does not live in (characteristically).
Moving on to complete his thought, Paul says that believers are "in the Spirit"—which is the other contrasting state. He qualifies this by adding, "If so be that the Spirit of God dwell in you," simply because it is not possible to live in the Spirit if one does not have the Spirit dwelling in him. Thus, Paul shows that there is such a thing as the Spirit being in the believer, as well as the believer being in the Spirit. Again, these are two different things. The Spirit dwelling in the Christian is connected with our new standing before God in Christ. All Christians have this indwelling (Eph. 1:1313In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, (Ephesians 1:13)). In connection with this, Paul says, "If anyone has not the Spirit of Christ, he is not of Him." This does not mean that if a person doesn't have the indwelling Spirit that he is lost. He is simply stating that without the indwelling Holy Spirit, the child of God is not in the full Christian position, of which he is giving a sketch in this chapter. The man struggling in chapter 7 would be an example of someone in this abnormal state. He is born of God, and therefore, not lost; but he doesn't have the Spirit, and thus he is not in the full Christian position. Note: Paul does not say, “He does not belong to Him,” as some translations mistakenly state, for all souls (saved and lost) belong to Christ, on account of His purchase at the cross (Matt. 13:4444Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. (Matthew 13:44) – "the field;" Heb. 2:99But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man. (Hebrews 2:9) – "every thing"). That is not the point that Paul is making here. He is saying that such a person, with whom God has begun a work in new birth, is not "of" Christ in the new creation order until he receives the Holy Spirit (Gal. 3:2929And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise. (Galatians 3:29); Heb. 2:1111For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren, (Hebrews 2:11)).
"In the Spirit" refers to a new spiritual state or condition that exists in Christians in which the Spirit forms the moral features of Christ in them. Paul uses the expression, "the Spirit of Christ," when he refers to this special work of the Spirit. Thus, being possessed of the Spirit of Christ, Christians become like Christ in their walk and ways. This formative power of the Spirit works in us when our hearts are absorbed with Christ and His things (2 Cor. 3:1818But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. (2 Corinthians 3:18)), but Paul is not speaking of how it is accomplished here. He is simply stating that this work of the Spirit in believers is a characteristic thing of normal Christianity.
Vs. 10—Then, resulting from this work, Paul says, "And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness." Here, he uses the word "if" differently from how he used it in the previous verse. In verse 9, it is an if of condition; here it is an if of argument. "If," used conditionally, has to do with it's being a question of whether something is so or not. Whereas, when "if" is used in building an argument, it could be substituted with "since." Paul's point here is that since the Spirit of Christ has His rightful sway in the believer, and the character of Christ is formed in him by the Spirit, he is no longer ruled by his fleshly appetites and lusts. The believer's body is held as "dead" as the Spirit ministers to him what is really "life," thus energizing him to live in practical "righteousness." He causes us to live in the good of resurrection life in fellowship with God, and when acting in this capacity He is called "the Spirit life." Let us remember again, Paul is speaking of what characterizes the normal Christian state, not what certain believers may experience in their lives when their state is less than optimal.
A New Prospect of Being Glorified
(Chap. 8:11)—Paul goes on to a final point that marks normal Christian life. He says that since we have "the Spirit of Him" dwelling in us, His presence is an earnest of what is to come for us (2 Cor. 5:55Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit. (2 Corinthians 5:5)). The same power, that "raised up Jesus from the dead" long ago, is going to "quicken" our "mortal bodies." Our bodies will be changed into a glorified condition (1 Cor. 15:51-5651Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, 52In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. 53For this corruptible must put on incorruption, and this mortal must put on immortality. 54So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. 55O death, where is thy sting? O grave, where is thy victory? 56The sting of death is sin; and the strength of sin is the law. (1 Corinthians 15:51‑56); Phil. 3:2121Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. (Philippians 3:21)). This quickening power will eradicate the flesh from our beings once and for all! Note: he doesn't say that our bodies will be raised from the dead, because the normal Christian hope is to be alive on earth when the Lord comes. Of course, if we were to die before the Lord comes, our bodies would be raised in a glorified state at that time.
A Summary of the Normal Christian State
Thus, in the first eleven verses of Romans 8, we see the believer set in a new position ("in Christ"), with a new power ("the law of the Spirit of life"), in a new sphere of life that has a new range of objects ("the things of the Spirit"), whereupon Christ-like features are formed in him ("Christ be in you"). In addition to this, the believer is seen with a hope before his soul of having his body being glorified ("quickened") like Christ's body of glory, so that he will be able to live and reign with Christ in heaven. This is what a Christian is!
The Practical Results that Flow From Walking In the Spirit
Chap. 8:12-17—Having presented the standing and condition of believers in normal Christianity, Paul goes on to speak of the practical side of these things, bringing in our responsibility.
Chap. 8:12—He tells us that in view of what God has done for us through the death and resurrection of Christ, the believer is now under no obligation to the flesh to live after the flesh. He says, "Therefore, brethren, we are debtors, not to the flesh, to live after [according to] the flesh." This, as Paul has already explained, is because Christ, our federal Head, has acted for us in severing Himself from the whole system of sin through death, and we (being part of His new creation race) are entitled to hold ourselves as being dead with Him (chap. 6:10). But more than this, we have been given the power to live above the evil inclinations of the flesh through "the law of the Spirit of life in Christ Jesus" in us (chap. 8:2). Therefore, we cannot rightfully say that we can't help living after the lusts of the flesh, because every provision has been made for us to live free of it.
Chap. 8:13—Paul then warns us of the disaster that will result in our lives if we choose to live in the sphere of the flesh. He says, "For if ye live after [according to] the flesh, ye shall die." The aspect of death here is a moral and spiritual separation from a life of communion with God (1 Tim. 5:66But she that liveth in pleasure is dead while she liveth. (1 Timothy 5:6)). (It couldn't mean that the believer loses his salvation, because that is an impossibility–John 10:28-2928And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. 29My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand. (John 10:28‑29), etc.). Hence, Paul is saying that there will be a total failure in our Christian lives. The believer who chooses to live "according to the flesh" will not only have his "lifeline" of communion with God severed, but he will also incur disciplinary (governmental) judgments from God the Father (1 Peter 1:16-17; 3:10-12; 4:17-1816Because it is written, Be ye holy; for I am holy. 17And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear: (1 Peter 1:16‑17)
10For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: 11Let him eschew evil, and do good; let him seek peace, and ensue it. 12For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil. (1 Peter 3:10‑12)
17For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 18And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? (1 Peter 4:17‑18)). These are sent to correct the believer's wrong attitude toward sin (Heb. 12:5-115And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: 6For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. 7If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? 8But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. 9Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live? 10For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness. 11Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby. (Hebrews 12:5‑11)).
Paul then says, "But if ye through [by] the Spirit do mortify the deeds of the body, ye shall live." This shows that the power to restrain the flesh comes from the Holy Spirit, and that that power will only be active in our lives if we live in the right sphere of life. Hence, to live victoriously over the flesh, we must live in (not visit occasionally) the new sphere of life where Christ lives unto God, and be occupied with "the things of the Spirit" that are there. When we live in this sphere, the Holy Spirit will be free to take of the things of Christ and to show them unto us (John 16:13-1513Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. 14He shall glorify me: for he shall receive of mine, and shall show it unto you. 15All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall show it unto you. (John 16:13‑15)), and He will also work to keep the flesh in check, as mentioned in verse 2. It is only then that we will be able to "mortify the deeds of the flesh" through His power. This is the principle of displacement that Paul touched on in chapter 6. It is essentially the same thing that he told the Galatians: "Walk in the Spirit, and ye shall not fulfil the lust of the flesh" (Gal. 5:1616This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. (Galatians 5:16)). This is normal Christianity.
Looking at our lives, we may say, "That is not exactly the way it is with me. I can't say that I've known victory over the flesh in the proportion in which Paul describes." We might wonder why this is, because we know that we are saved, and thus we have the Spirit dwelling in us. However, it's one thing to have the Spirit of God present in us as the power for deliverance, and quite another to have Him there actually working for us in an on-going, daily deliverance. It shows that in order for the Christian to have the Spirit's power in his life, the Spirit must not only be resident, but He must also be president. This equates to what the Bible calls being "filled with the Spirit" (Eph. 5:1818And be not drunk with wine, wherein is excess; but be filled with the Spirit; (Ephesians 5:18)).
The case with many of us is that the Spirit's power is quenched because we are not occupied with "the things of the Spirit" (the interests of Christ). The Spirit of God desires to work through us, but He is often hindered in varying degrees from one Christian to another. It reminds us of what the servant of Abraham (who is a type of the Holy Spirit) said to Rebekah's mother and brother—“Hinder Me not” (Gen. 24:5656And he said unto them, Hinder me not, seeing the Lord hath prospered my way; send me away that I may go to my master. (Genesis 24:56)). Sad to say, we often hinder the work of the Spirit by "quenching” and “grieving” Him. Simply put: quenching the Spirit is not doing something that the Spirit is leading us to do (1 Thess. 5:1919Quench not the Spirit. (1 Thessalonians 5:19)), and grieving the Spirit is doing something He hasn’t led us to do (Eph. 4:3030And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. (Ephesians 4:30)).
Our problem is that we want to surround ourselves with earthly, natural, and worldly things, and pursue them, and expect to have the benefit of the practical deliverance from the power of sin that the Spirit gives. But we can't live in the shade and enjoy the sunshine at the same time. If we pamper the flesh, we’ll hamper the Spirit! Someone might read this and say, "Oh, I see it now; what I need is more of the Spirit in my life!" But that is not what Paul is teaching here. We don't need more of the Spirit, because God does not give the Spirit in measures (John 3:3434For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him. (John 3:34)). Actually, it's the other way around—the Spirit needs to have more of us! But if we have our lives full of these extraneous things, there is little room practically for the Spirit to work. This again reminds us of Abraham's servant. He said to Rebekah, "Is there room in thy father's house for us?" (Gen. 24:2323And said, Whose daughter art thou? tell me, I pray thee: is there room in thy father's house for us to lodge in? (Genesis 24:23)) We can see from this that practical Christian living really only works when we live consecrated lives. Consecration means, "fill the hands" or "both hands full" (Ex. 29:22-2422Also thou shalt take of the ram the fat and the rump, and the fat that covereth the inwards, and the caul above the liver, and the two kidneys, and the fat that is upon them, and the right shoulder; for it is a ram of consecration: 23And one loaf of bread, and one cake of oiled bread, and one wafer out of the basket of the unleavened bread that is before the Lord: 24And thou shalt put all in the hands of Aaron, and in the hands of his sons; and shalt wave them for a wave offering before the Lord. (Exodus 29:22‑24)). In our case, it is to have our lives full of Christ and His interests (chap. 12:6-8). If we do that, we will not lack the power of the Spirit.
Thus, by saying, "if" in this verse (13), Paul shows that the onus is now on the believer. God would have us to be responsibly exercised about having practical victory over the flesh. We have to make a conscious choice to live in the right sphere of life. It really comes down to a matter of our wills—in what sphere do I want to live and with what do I want to be occupied? F. B. Hole said, "It is possible for us to turn aside from minding the things of the Spirit, to mind the things of the flesh. And, in so far as we do, we come in contact with death rather than life and peace. But let us make no mistake about it; if we go in for the things of the flesh, we are not seeking things which are properly characteristic of the Christian, but rather what is wholly abnormal and improper."
Let us also note that Paul does not say, "Mortify the body." This would be asceticism. It is what monks did in flogging themselves, sleeping on beds of nails, etc., in their attempt to curb and control the flesh—but it didn't work. All such activity is not God's way to practical sanctification. Paul says, "Mortify the deeds of the body." It is the "deeds"—the sinful things that we may be inclined to do—that are to be mortified, not our bodies.
Led by the Spirit
Chap. 8:14—Paul shows that the normal Christian life of walking “according to the Spirit” results in being “led by the Spirit.” This leading of the Spirit is evidenced in various ways—in worship, in service, in practical matters of life, etc. Sad to say, Christians are not always in communion with the Lord, and thus, at times they will not be led by the Spirit, but that is an abnormality.
Sons of God
Chap. 8:15—One of the things that the Spirit of God particularly desires to lead us into is the enjoyment of our privileges as "sons of God." Paul says that we have not received “a spirit of bondage” to fear—as a slave might feel under his master's rule—but rather, we have received "the Spirit of adoption," which gives us the liberty of "sonship" (marginal reading). Thus, we have confidence and liberty in the presence of God to address Him as "Abba, Father," which is a privilege that only the Lord had! (Mark14:36) No angel or Old Testament saint has ever known this liberty. "Abba" suggests intimacy without familiarity, and "Father" indicates intelligence of communion.
There are four main passages in Scripture where the sonship of believers is mentioned, each emphasizing a different aspect of its blessedness. These are:
• A privileged position (Gal. 4:1-71Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; 2But is under tutors and governors until the time appointed of the father. 3Even so we, when we were children, were in bondage under the elements of the world: 4But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, 5To redeem them that were under the law, that we might receive the adoption of sons. 6And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. 7Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ. (Galatians 4:1‑7)). As sons of God, Christians have been set in a place of favour in the family of God which all other blessed persons in the family do not have; it is the very place that the Son Himself is in before God! Hence, they are called “the Church of firstborn ones” (Heb. 12:2323To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, (Hebrews 12:23))
• Superior blessings and insight (Eph. 1:3-103Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: 4According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: 5Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, 6To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. 7In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; 8Wherein he hath abounded toward us in all wisdom and prudence; 9Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: 10That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: (Ephesians 1:3‑10)). As sons of God, Christians have been given special blessings and intelligence in the purpose of God, which until this present day has been held a secret in “the Mystery” (Eph. 3:4-5, 94Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) 5Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; (Ephesians 3:4‑5)
9And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: (Ephesians 3:9)).
• Dignity. As sons of God, they are identified with Christ as His “brethren” in the new creation race of men—Christ being the Head of the race as the “Firstborn” (Heb. 2:10-1310For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. 11For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren, 12Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. 13And again, I will put my trust in him. And again, Behold I and the children which God hath given me. (Hebrews 2:10‑13); Rev. 3:1414And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; (Revelation 3:14); Rom. 8:2929For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. (Romans 8:29); Col. 1:1818And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. (Colossians 1:18)).
While Old Testament saints are blessed of God and are part of His family as His children, they are not in the position of sons. These things connected with adoption belong only to those who are in this favoured place of sons. Even angels don't have this lofty place! It is the highest conferred blessing that a creature could have in relation to the Father.
Children of God
Chap. 8:16—The "witness" of the Spirit also works to make us conscious of our relationship with God as "the children of God." Thus, we are both sons and children. It is not some good feeling that we have in our hearts, but the assurance that we are His children because we are in fellowship and communion with Him.
Heirs of God
Chap. 8:17—Since the Spirit bears witness to the fact that we are children of God, we know, therefore, that we are also "heirs of God." This brings the inheritance into view, for an heir is one who has the prospect of an inheritance (Eph. 1:1111In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will: (Ephesians 1:11)). The Christian's inheritance is every created thing. What a vast inheritance this is! Paul adds that we are "joint-heirs with Christ" over the inheritance. We are going to reign with Him over it all in the day of His public manifestation, which will begin at His Appearing (Eph. 1:14, 1814Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory. (Ephesians 1:14)
18The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, (Ephesians 1:18)).
Suffering With and For Christ
In the meantime, while we wait for the Lord to come, we "suffer with Him." This is an aspect of suffering that is a direct result of having the Spirit of Christ (vs. 9). As mentioned earlier, this special function of the Spirit forms Christ in us. And, one of the Christ-like features being formed in us is the feelings of Christ. As He looks out over the scene where sin has had its effects, He suffers in sympathy with His creatures as they suffer under the bondage of corruption (vss. 20-23). As sons of God and children of God, we have been made vessels of the sympathies of God. Having a link in our bodies to the suffering creation and having the Spirit of Christ in us, in our little measure, we suffer "with" Christ sympathetically.
This aspect of suffering is not the same as suffering "for" Christ (Phil. 1:2929For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake; (Philippians 1:29); Acts 5:41; 9:1641And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name. (Acts 5:41)
16For I will show him how great things he must suffer for my name's sake. (Acts 9:16), etc.). Suffering for Christ has to do with bearing reproach and persecution on account of the gospel testimony. We can avoid this kind of suffering by refusing to confess Christ before men. There is a type of this kind of suffering in the story of David and Jonathan. David is a type of Christ and Jonathan is a type of the believer. When Jonathan identified himself publicly with David, Saul and those who followed him were infuriated, and Saul even threw a javelin at Jonathan—his own son! (1 Sam. 20:30-3430Then Saul's anger was kindled against Jonathan, and he said unto him, Thou son of the perverse rebellious woman, do not I know that thou hast chosen the son of Jesse to thine own confusion, and unto the confusion of thy mother's nakedness? 31For as long as the son of Jesse liveth upon the ground, thou shalt not be established, nor thy kingdom. Wherefore now send and fetch him unto me, for he shall surely die. 32And Jonathan answered Saul his father, and said unto him, Wherefore shall he be slain? what hath he done? 33And Saul cast a javelin at him to smite him: whereby Jonathan knew that it was determined of his father to slay David. 34So Jonathan arose from the table in fierce anger, and did eat no meat the second day of the month: for he was grieved for David, because his father had done him shame. (1 Samuel 20:30‑34); 2 Timothy 3:1212Yea, and all that will live godly in Christ Jesus shall suffer persecution. (2 Timothy 3:12)) Hence, suffering for Christ is an elective thing, whereas suffering with Christ is not.
Paul comforts us with the fact that we can be assured that our suffering will end one day in our being "glorified together" with Christ. As mentioned in our comments on verse 11, glorification involves not only a change in our bodies, but also includes the eradication of our sin-natures. This shows that there is such a thing as the Christian reaching sinless perfection, but it will not occur until the Lord comes (the Rapture).