Romans 8:1
Verse
Context
Sermons
Derek Prince
Paul Washer
Leonard Ravenhill
C.H. Spurgeon
Major Ian ThomasLeonard RavenhillSummary
Commentary
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
There is, therefore, now no condemnation - To do justice to St. Paul's reasoning, this chapter must be read in the closest connection with the preceding. There we have seen the unavailing struggles of an awakened Jew, who sought pardon and holiness from that law which he was conscious he had broken; and in which he could find no provision for pardon, and no power to sanctify. This conviction having brought him to the very brink of despair, and, being on the point of giving up all hope, he hears of redemption by Jesus Christ, thanks God for the prospect he has of salvation, applies for and receives it; and now magnifies God for the unspeakable gift of which he has been made a partaker. Those who restrain the word now, so as to indicate by it the Gospel dispensation only, do not take in the whole of the apostles meaning. The apostle has not been dealing in general matters only, but also in those which are particular. He has not been pointing out merely the difference between the two dispensations, the Mosaic and the Christian; but he marks out the state of a penitent under the former, and that of a believer under the latter. The last chapter closed with an account of the deep distress of the penitent; this one opens with an account of his salvation. The now, therefore, in the text, must refer more to the happy transition from darkness to light, from condemnation to pardon, which this believer now enjoys, than to the Christian dispensation taking the place of the Jewish economy. Who walk not after the flesh, etc. - In this one verse we find the power and virtue of the Gospel scheme; it pardons and sanctifies; the Jewish law could do neither. By faith in our Lord Jesus Christ the penitent, condemned by the law, is pardoned; the carnal man, labouring under the overpowering influence of the sin of his nature, is sanctified. He is first freely justified; he feels no condemnation; he is fully sanctified; he walks not after the Flesh, but after the Spirit. This last clause is wanting in the principal MSS., versions, and fathers. Griesbach has excluded it from the text; and Dr. White says, Certissime delenda; it should most undoubtedly be expunged. Without it, the passage reads thus: There is, therefore, no condemnation to them that are in Christ Jesus; for the law of the Spirit of life, etc. It is a fairly assumed point, that those who are in Christ Jesus, who believe in his name, have redemption in his blood; are made partakers of his Spirit, and have the mind in them that was in him; will not walk after the flesh, but after the Spirit: therefore the thing itself is included in the being in Christ, whether it be expressed or not: and it was probably to make the thing more obvious, that this explanatory clause was added by some copyist, for it does not appear to have made an original part of the text; and it is most likely that it was inserted here from the fourth verse.
John Gill Bible Commentary
There is therefore now, no condemnation,.... The apostle having discoursed largely in the preceding chapter, concerning the struggle and combat believers feel within themselves, and opened the true causes and reasons of the saints' grievances and complaints, and what gives them the greatest uneasiness in this life, proceeds in this to take notice of the solid ground and foundation they have of spiritual peace and joy; which arise from their justification and adoption, the purposes and decrees of God, and particularly the everlasting and unchangeable love of God in Christ, the source, spring, and security, of all the blessings of grace. The chapter begins with a most comfortable account of the safety of believers in Christ; the apostle does not say there is nothing condemnable in them, for sin is in them and is condemnable, and condemned by them; and is hurtful to their spiritual joy and comfort, though it cannot bring them into condemnation, because of their being in Christ Jesus: he says there is , "not one condemnation" to them, or one sentence of condemnation against them; which must be understood not of illegal ones, for they are liable to many condemnations from their hearts, from the world and the devil; but of legal, justifiable ones, and there are none such, neither from God the Father, for he justifies; nor from the Son, for by his righteousness they are justified; nor from the Holy Spirit, who bears witness to their spirits, that they are in a state of justification: there is not one condemnation lies against them, with respect to their numerous sins, original and actual, though every sin deserves one; not one from the law of God, of which sin is a transgression, for though that is a condemning law, yet it is only so to them that are under it; not to them that are Christ's, whom he has redeemed from it: moreover, the apostle says, that there is no condemnation now to the saints; which "now" must not be considered, as if it supposes that there was formerly condemnation to them; it is true indeed they were under a sentence of condemnation, as considered in Adam, and under a covenant of works with him, and in their own apprehensions when convicted; but as considered in Christ, as the elect of God always were, and who was their surety, and so their security from all eternity, they never were in a state of condemnation: nor does this suppose, that there may be condemnation to them hereafter, though not now; for sin, the cause of condemnation, is removed; Christ has bore the condemnation their sins deserved in himself; their justification is from all sin, past, present, and to come; their union to Christ is indissoluble, and neither the love of Christ, nor the justice of God, will admit of their condemnation; for this "now", is not an "adverb" of time, but a "note of illation"; the apostle inferring this privilege, either from the grace of God, which issues in eternal life, Rom 6:23; or from that certain deliverance believers shall have from sin, for which he gives thanks, Rom 7:24; The privilege itself here mentioned is, "no condemnation": condemnation is sometimes put for the cause of it, which is sin, original and actual; now though God's elect are sinners, both by nature and practice, and after conversion have sin in them, their sanctification being imperfect, yet there is none in them with respect to justification; all is transferred to Christ, and he has removed all away; he has procured the pardon of all by his blood, he has abolished all by his sacrifice, he justifies from all by his righteousness, and saves his people from all their sins: condemnation may also be considered with respect to guilt; all mankind are guilty of Adam's sin, and are guilty creatures, as they are actual transgressors of the law; and when convinced by the Spirit of God, acknowledge themselves to be so; and upon the repetition of sin, contract fresh guilt on their consciences; but an heart sprinkled with the blood of Christ, is clear of guilt; for all the guilt of sin is removed to Christ, and he has took it away; hence there is no obligation to punishment on them, for whom Christ died: again, condemnation may design the sentence of it: now though the law's sentence passed upon all in Adam, and so upon God's elect, as considered in him; yet as this sentence has been executed on Christ, as their surety, in their room and stead, there is none lies against them: once more, condemnation may mean actual damnation, or eternal death, the wages of sin, which those who are in Christ shall never die; they are ordained to eternal life, and are redeemed from this death; they are made alive by Christ, and have eternal life secured to them in him, and which they shall certainly enjoy: the persons interested in this privilege are described, as such which are in Christ Jesus; not as mere professors are in Christ, who may be lost and damned: but this being in Christ, respects either that union and interest which the elect of God have in Christ, from everlasting: being loved by him with an everlasting love; betrothed to him in a conjugal relation; chosen in him before the foundation of the world; united to him as members to an head; considered in him in the covenant of grace, when he engaged for them as their surety; and so they were preserved in him, notwithstanding their fall in Adam; in time he took upon him their nature, and represented them in it; they were reckoned in him when he hung upon the cross, was buried, rose again, and sat down in heavenly places; in consequence of which union to Christ, and being in him, they are secure from all condemnation: or this may respect an open and manifestative being in Christ at conversion, when they become new creatures, pass from death to life, and so shall never enter into condemnation: hence they stand further described, as such who walk not after the flesh; by which is meant, not the ceremonial law, but the corruption of nature, or the corrupt nature of man, called "flesh"; because propagated by carnal generation, has for its object fleshly things, discovers itself mostly in the flesh, and makes persons carnal and fleshly; the apostle does not say, there is no condemnation to them that have no flesh in them, for this regenerate persons have; nor to them that are in the flesh, that is, the body; but who walk not after the flesh, that is, corrupt nature; and it denotes such, who do not follow the dictates of it, do not make it their guide, or go on and persist in a continued series of sinning: but after the spirit, by which is meant, not spiritual worship, in opposition to carnal ordinances; but rather, either a principle of grace, in opposition to corrupt nature, called "Spirit", from the author, subject, and nature of it; or the Holy Spirit of God, the efficient cause of all grace: to walk after him, is to make him our guide, to follow his dictates, influences, and directions; as such do, who walk by faith on Christ, and in imitation of him, in the ways of righteousness and holiness; and such persons walk pleasantly, cheerfully, and safely: now let it be observed, that this walk and conversation of the saints, is not the cause of there being no condemnation to them; but is descriptive of the persons interested in such a privilege; and is evidential of their right unto it, as well as of their being in Christ: and it may be further observed, that there must be union to Christ, or a being in him, before there can be walking after the Spirit. The phrase, "but after the Spirit", is left out in the Alexandrian copy, and in the Vulgate Latin, and Syriac versions; and the whole description of the persons in some copies, and in the Ethiopic version.
Matthew Henry Bible Commentary
I. The apostle here beings with one signal privilege of true Christians, and describes the character of those to whom it belongs: There is therefore now no condemnation to those that are in Christ Jesus, Rom 8:1. This is his triumph after that melancholy complaint and conflict in the foregoing chapter - sin remaining, disturbing, vexing, but, blessed be God, not ruining. The complaint he takes to himself, but humbly transfers the comfort with himself to all true believers, who are all interested in it. 1. It is the unspeakable privilege and comfort of all those that are in Christ Jesus that there is therefore now no condemnation to them. He does not say, "There is no accusation against them," for this there is; but the accusation is thrown out, and the indictment quashed. He does not say, "There is nothing in them that deserves condemnation," for this there is, and they see it, and own it, and mourn over it, and condemn themselves for it; but it shall not be their ruin. He does not say, "There is no cross, no affliction to them or no displeasure in the affliction," for this there may be; but no condemnation. They may be chastened of the Lord, but not condemned with the world. Now this arises from their being in Christ Jesus; by virtue of their union with him through faith they are thus secured. They are in Christ Jesus, as in their city of refuge, and so are protected from the avenger of blood. He is their advocate, and brings them off. There is therefore no condemnation, because they are interested in the satisfaction that Christ by dying made to the law. In Christ, God does not only not condemn them, but is well pleased with them, Mat 17:5. 2. It is the undoubted character of all those who are so in Christ Jesus as to be freed from condemnation that they walk not after the flesh but after the Spirit. Observe, The character is given from their walk, not from any one particular act, but from their course and way. And the great question is, What is the principle of the walk, the flesh or the spirit, the old or the new nature, corruption or grace? Which of these do we mind, for which of these doe we make provision, by which of these are we governed, which of these do we take part with? II. This great truth, thus laid down, he illustrates in the following verses; and shows how we come by this great privilege, and how we may answer this character. 1. How we come by these privileges - the privilege of justification, that there is no condemnation to us - the privilege of sanctification, that we walk after the Spirit, and not after the flesh, which is no less our privilege than it is our duty. How comes it about? (1.) The law could not do it, Rom 8:3. It could neither justify nor sanctify, neither free us from the guilt nor from the power of sin, having not the promises either of pardon or grace. The law made nothing perfect: It was weak. Some attempt the law made towards these blessed ends, but, alas! it was weak, it could not accomplish them: yet that weakness was not through any defect in the law, but through the flesh, through the corruption of human nature, by which we became incapable either of being justified or sanctified by the law. We had become unable to keep the law, and, in case of failure, the law, as a covenant of works, made no provision, and so left us as it found us. Or understand it of the ceremonial law; that was a plaster not wide enough for the wound, it could never take away sin, Heb 10:4. (2.) The law of the Spirit of life in Christ Jesus does it, Rom 8:2. The covenant of grace made with us in Christ is a treasury of merit and grace, and thence we receive pardon and a new nature, are freed from the law of sin and death, that is, both from the guilt and power of sin - from the course of the law, and the dominion of the flesh. We are under another covenant, another master, another husband, under the law of the Spirit, the law that gives the Spirit, spiritual life to qualify us for eternal. The foundation of this freedom is laid in Christ's undertaking for us, of which he speaks Rom 8:3, God sending his own Son. Observe, When the law failed, God provided another method. Christ comes to do that which the law could not do. Moses brought the children of Israel to the borders of Canaan, and then died, and left them there; but Joshua did that which Moses could not do, and put them in possession of Canaan. Thus what the law could not do Christ did. The best exposition of this verse we have Heb 10:1-10. To make the sense of the words clear, which in our translation is a little intricate, we may read it thus, with a little transposition: - God sending his own Son in the likeness of sinful flesh, and a sacrifice for sin, condemned sin in the flesh, which the law could not do, in that it was weak through the flesh, etc., Rom 8:4. Observe, [1.] How Christ appeared: In the likeness of sinful flesh. Not sinful, for he was holy, harmless, undefiled; but in the likeness of that flesh which was sinful. He took upon him that nature which was corrupt, though perfectly abstracted from the corruptions of it. His being circumcised, redeemed, baptized with John's baptism, bespeaks the likeness of sinful flesh. The bitings of the fiery serpents were cured by a serpent of brass, which had the shape, through free from the venom, of the serpents that bit them. It was great condescension that he who was God should be made in the likeness of flesh; but much greater that he who was holy should be made in the likeness of sinful flesh. And for sin, - here the best Greek copies place the comma. God sent him, en homoiōmati sarkos hamartias, kai peri hamartias - in the likeness of sinful flesh, and as a sacrifice for sin. The Septuagint call a sacrifice for sin no more than peri hamartias - for sin; so Christ was a sacrifice; he was sent to be so, Heb 9:26. [2.] What was done by this appearance of his: Sin was condemned, that is, God did therein more than ever manifest his hatred of sin; and not only so, but for all that are Christ's both the damning and the domineering power of sin is broken and taken out of the way. He that is condemned can neither accuse nor rule; his testimony is null, and his authority null. Thus by Christ is sin condemned; though it live and remain, its life in the saints is still but like that of a condemned malefactor. it was by the condemning of sin that death was disarmed, and the devil, who had the power of death, destroyed. The condemning of sin saved the sinner from condemnation. Christ was made sin for us (Co2 5:21), and, being so made, when he was condemned sin was condemned in the flesh of Christ, condemned in the human nature: So was sanctification made to divine justice, and way made for the salvation of the sinner. [3.] The happy effect of this upon us (Rom 8:4): That the righteousness of the law might be fulfilled in us. Both in our justification and in our sanctification, the righteousness of the law if fulfilled. A righteousness of satisfaction for the breach of the law is fulfilled by the imputation of Christ's complete and perfect righteousness, which answers the utmost demands of the law, as the mercy-seat was as long and as broad as the ark. A righteousness of obedience to the commands of the law is fulfilled in us, when by the Spirit the law of love is written upon the heart, and that love is the fulfilling of the law, Rom 13:10. Though the righteousness of the law is not fulfilled by us, yet, blessed be God, it is fulfilled in us; there is that to be found upon and in all true believers which answers the intention of the law. Us who walk not after the flesh, but after the Spirit. This is the description of all those that are interested in this privilege - they act from spiritual and not from carnal principles; as for others, the righteousness of the law will be fulfilled upon them in their ruin. Now, 2. Observe how we may answer to this character, Rom 8:5, etc. (1.) By looking to our minds. How may we know whether we are after the flesh or after the Spirit? By examining what we mind, the things of the flesh or the things of the spirit. Carnal pleasure, worldly profit and honour, the things of sense and time, are the things of the flesh, which unregenerate people mind. The favour of God, the welfare of the soul, the concerns of eternity, are the things of the Spirit, which those that are after the Spirit do mind. The man is as the mind is. The mind is the forge of thoughts. As he thinketh in his heart, so is he, Pro 23:7. Which way do the thoughts move with most pleasure? On what do they dwell with most satisfaction? The mind is the seat of wisdom. Which way go the projects and contrivances? whether are we more wise for the world or for our souls? phronousi ta tēs sarkos - they savour the things of the flesh; so the word is rendered, Mat 16:23. It is a great matter what our savour is, what truths, what tidings, what comforts, we do most relish, and are most agreeable to us. Now, to caution us against this carnal-mindedness, he shows the great misery and malignity of it, and compares it with the unspeakable excellency and comfort of spiritual-mindedness. [1.] It is death, Rom 8:6. It is spiritual death, the certain way to eternal death. It is the death of the soul; for it is its alienation from God, in union and communion with whom the life of the soul consists. A carnal soul is a dead soul, dead as a soul can die. She that liveth in pleasure is dead (Ti1 5:6), not only dead in law as guilty, but dead in state as carnal. Death includes all misery; carnal souls are miserable souls. But to be spiritually minded, phronēma tou pneumatos - a spiritual savour (the wisdom that is from above, a principle of grace) is life and peace; it is the felicity and happiness of the soul. The life of the soul consists in its union with spiritual things by the mind. A sanctified soul is a living soul, and that life is peace; it is a very comfortable life. All the paths of spiritual wisdom are paths of peace. It is life and peace in the other world, as well as in this. Spiritual-mindedness is eternal life and peace begun, and an assuring earnest of the perfection of it. [2.] It is enmity to God (Rom 8:7), and this is worse than the former. The former speaks the carnal sinner a dead man, which is bad; but this speaks him a devil of a man. It is not only an enemy, but enmity itself. It is not only the alienation of the soul from God, but the opposition of the soul against God; it rebels against his authority, thwarts his design, opposes his interest, spits in his face, spurns at his bowels. Can there be a greater enmity? An enemy may be reconciled, but enmity cannot. How should this humble us for and warn us against, carnal-mindedness! Shall we harbour and indulge that which is enmity to God our creator, owner, ruler, and benefactor? To prove this, he urges that it is not subject to the law of God, neither indeed can be. The holiness of the law of God, and the unholiness of the carnal mind, are as irreconcilable as light and darkness. The carnal man may, by the power of divine grace, be made subject to the law of God, but the carnal mind never can; this must be broken and expelled. See how wretchedly the corrupt will of man is enslaved to sin; as far as the carnal mind prevails, there is no inclination to the law of God; therefore wherever there is a change wrought it is by the power of God's grace, not by the freedom of man's will. Hence he infers (Rom 8:8), Those that are in the flesh cannot please God. Those that are in a carnal unregenerate state, under the reigning power of sin, cannot do the things that please God, wanting grace, the pleasing principle, and an interest in Christ, the pleasing Mediator. The very sacrifice of the wicked is an abomination, Pro 15:8. Pleasing God is our highest end, of which those that are in the flesh cannot but fall short; they cannot please him, nay, they cannot but displease him. We may know our state and character, (2.) By enquiring whether we have the Spirit of God and Christ, or not (Rom 8:9): You are not in the flesh, but in the Spirit. This expresses states and conditions of the soul vastly different. All the saints have flesh and spirit in them; but to be in the flesh and to be in the Spirit are contrary. It denotes our being overcome and subdued by one of these principles. As we say, A man is in love, or in drink, that is, overcome by it. Now the great question is whether we are in the flesh or in the Spirit; and how may we come to know it? Why, by enquiring whether the Spirit of God dwell in us. The Spirit dwelling in us is the best evidence of our being in the Spirit, for the indwelling is mutual (Jo1 4:16): Dwelleth in God, and God in him. The Spirit visits many that are unregenerate with his motions, which they resist and quench; but in all that are sanctified he dwells; there he resides and rules. He is there as a man at his own house, where he is constant and welcome, and has the dominion. Shall we put this question to our own hearts, Who dwells, who rules, who keeps house, here? Which interest has the ascendant? To this he subjoins a general rule of trial: If any man has not the Spirit of Christ, he is none of his. To be Christ's (that is, to be a Christian indeed, one of his children, his servants, his friends, in union with him) is a privilege and honour which many pretend to that have no part nor lot in the matter. None are his but those that have his Spirit; that is, [1.] That are spirited as he was spirited-are meek, and lowly, and humble, and peaceable, and patient, and charitable, as he was. We cannot tread in his steps unless we have his spirit; the frame and disposition of our souls must be conformable to Christ's pattern. [2.] That are actuated and guided by the Holy Spirit of God, as a sanctifier, teacher, and comforter. Having the Spirit of Christ is the same with having the Spirit of God to dwell in us. But those two come much to one; for all that are actuated by the Spirit of God as their rule are conformable to the spirit of Christ as their pattern. Now this description of the character of those to whom belongs this first privilege of freedom from condemnation is to be applied to all the other privileges that follow.
Tyndale Open Study Notes
8:1 So now there is no condemnation: Paul concludes from the argument of chs 5–7 that neither sin (ch 6) nor the law (ch 7) can keep believers from having eternal life (ch 5). Paul can triumphantly proclaim that those who belong to Christ Jesus need not fear that they will be condemned for their sins.
Romans 8:1
Walking by the Spirit
1Therefore, there is now no condemnation for those who are in Christ Jesus. 2For in Christ Jesus the law of the Spirit of life set you free from the law of sin and death.
- Scripture
- Sermons
- Commentary
Enjoying God's Grace - Part 2
By Derek Prince21K33:43Grace Of GodMAT 6:33ACT 15:20ROM 8:1PHP 1:1COL 1:1In this sermon, the speaker emphasizes that each individual is responsible for their own spiritual journey and cannot rely on a set of rules to save them. They explain that when Jesus died on the cross, all requirements of the law were abolished, but some were reinstated in the New Covenant. The speaker encourages listeners to read the New Testament repeatedly to understand these requirements and discover God's will. They also discuss the importance of grace, stating that it is a continual, supernatural work of the Holy Spirit through faith, and that it is needed every day of our lives.
Offer Your Bodies a Living Sacrifice
By Paul Washer16K57:14SacrificeROM 3:23ROM 6:23ROM 8:1ROM 12:1EPH 4:1In this sermon, the preacher emphasizes the radical depravity and evil nature of mankind, highlighting that there is no hope for self-righteousness. The first 11 chapters of the book of Romans are discussed, where Paul presents the theology of God, Christ, and man's sinful state. The preacher emphasizes that after understanding the great things God has done for humanity through Christ, believers should respond by giving their lives away for Him. The motivation for the Christian life is rooted in the knowledge of what God has done for us in Christ.
Behold He Prayeth
By Leonard Ravenhill16K1:14:00PrayerMAT 6:33JHN 14:26ACT 9:3ROM 8:1EPH 2:8In this sermon, the speaker emphasizes the need for the church to wake up and stand up in this critical hour of history. He highlights the seduction of worldly distractions like TV and video games, urging believers to focus on their calling and purpose. The speaker draws inspiration from the story of Moses, who endured 40 years in the wilderness and boldly confronted the king to free God's people. He emphasizes the importance of suffering and taking up one's cross in the present, rather than solely focusing on future rewards in heaven. The sermon concludes with a reminder that the church has a message for the broken and decaying world, and it is time to speak up or fold up.
A Free Salvation
By C.H. Spurgeon14K52:32PSA 34:8ISA 55:1MAT 11:28JHN 3:16JHN 5:24ROM 8:1EPH 2:8In this sermon, preached by H. Spurgeon on June 11, 1858, the speaker invites the audience to come and buy wine and milk without money and without price. He describes the gospel as wine that brings joy to the heart and milk that contains all the essentials of life. The gospel is presented as a full, free, present, and everlasting pardon for sinners through Jesus Christ's atoning blood. The speaker emphasizes that being a Christian brings light and joy to the difficulties of life and provides everything that is needed for strength, hope, and fulfillment.
How Much Are You Worth
By Major Ian Thomas11K53:38WorthMAT 6:33ROM 8:1ROM 8:42CO 5:142CO 5:16In this sermon, the preacher discusses the transformation of a man named Solitars into the Apostle Paul. Solitars experienced a moment of humiliation where he realized that a person's worth is determined by the presence of God within them. This realization led to his emancipation and rebirth as Paul the Apostle. The preacher then delves into the argument presented in 2 Corinthians 5:14-17, explaining that the love of Christ compels believers to live exclusively for Jesus Christ. The sermon emphasizes the concept of spiritual regeneration and the purpose of Christ's death for the ungodly, which is to enable them to partake in the divine nature.
If Any Man Be in Christ - Part 1 (Cd Quality)
By Leonard Ravenhill9.4K56:49Christ In YouMAT 6:33ROM 8:11CO 1:272CO 5:172CO 12:9GAL 2:20REV 2:18In this sermon, the preacher starts by discussing the story of Paul's shipwreck and how he cast four anchors into the sea when all hope seemed lost. He then shares a personal anecdote about a wealthy man who faced a terrifying experience during a storm on his yacht. The preacher emphasizes the importance of respecting the sea and relates it to the trials and challenges we face in life. He goes on to talk about the judgment day and how our works will be tested by fire, highlighting the significance of the quality rather than the quantity of our actions. The sermon concludes with a reflection on the Apostle Paul and his boldness in proclaiming the message of being a new creation in Christ.
(The Law of the Holy Spirit) the Aroma of Christ's Humility
By Zac Poonen7.9K53:25The Ministry of the Holy SpiritLaw Of The Holy SpiritTrue WorshipROM 8:1Zac Poonen emphasizes the transformative power of the Holy Spirit in the New Covenant, contrasting it with the Old Covenant's superficial ministry. He illustrates that while the Old Covenant allowed for external blessings, it left the inner self unchanged, leading to spiritual shallowness and moral failures among leaders. Poonen stresses that true ministry flows from a heart filled with the Holy Spirit, producing the aroma of Christ's humility and love, rather than mere outward displays of power. He calls for a deeper understanding of worship and the necessity of being filled with the Spirit to genuinely reflect Christ's character in our lives. Ultimately, he urges believers to seek a well of living water within, which sustains joy and peace regardless of external circumstances.
Two Creations (Reading)
By Watchman Nee7.3K28:11JHN 15:4ROM 6:4ROM 8:12CO 3:18GAL 2:20EPH 2:10COL 2:10In this sermon, the preacher emphasizes that the work of God in our lives is mysterious and beyond our understanding. He explains that through the new birth, we receive a new and divine life that is separate from our natural life. This new creation in Christ is made possible through the cross and resurrection of Jesus. The preacher encourages believers to abide in Christ and rest in the fact that God has placed them in His Son. He emphasizes the importance of focusing on Christ rather than trying to produce fruit, as it is God's work to fulfill His promises in our lives. The sermon also highlights the distinction between the kingdom of this world, dominated by Satan, and the kingdom of God. The preacher urges believers to have faith in the objective facts of the Gospel, which will transform them and make them fruitful in their Christian walk. The key message is to continually look to Christ and see ourselves in Him, rather than focusing on our own efforts or circumstances.
Judgement Seat of Believers
By Leonard Ravenhill7.0K1:20:18Judgment Seat Of ChristEXO 28:17MAT 12:36ROM 8:11CO 3:13JUD 1:6REV 21:4In this sermon transcript, the preacher describes a dream of a great judgment morning at a camp, where the nations gather before the white throne for judgment. The preacher emphasizes the importance of using time wisely and not wasting it, citing the example of a man who diligently studied even while riding on horseback. The preacher also emphasizes that rewards in eternity must be earned and that there is no free pass into heaven. The sermon concludes with a description of the judgment seat of life, where people from all walks of life, including rich and powerful individuals, will stand trembling before Jesus Christ.
Becoming the Christian You Are
By Major Ian Thomas6.5K1:09:44ChristianityGEN 3:15MAT 6:33ROM 3:20ROM 8:1GAL 3:13EPH 2:1In this sermon, the speaker emphasizes that the content of the gospel is Jesus Christ Himself. He explains that Jesus gave Himself for redemption and continues to give Himself for regeneration. The speaker also mentions a book called "The Mystery of Godness" that he has written, which explores this concept further. He uses a diagram to illustrate how God created humans with a body and a soul, consisting of mind, emotions, and will. The sermon references Genesis 3:15, where God promises to put enmity between Satan and humanity.
(The Law of the Holy Spirit) God's House - a Three Story Building
By Zac Poonen6.2K49:09God's LoveLaw Of The Holy SpiritBuilding the ChurchPRO 22:15MAT 5:9JHN 17:23ACT 2:42ROM 8:1EPH 6:12COL 3:14HEB 10:241PE 3:71JN 4:18Zac Poonen emphasizes the importance of building a godly life, home, and church, illustrating that the foundation of our lives must be rooted in the understanding of God's immense love for us, akin to how He loves Jesus. He shares personal experiences of overcoming feelings of inferiority and the necessity of surrendering every aspect of our lives to God to prevent the devil from gaining a foothold. Poonen stresses that a strong personal relationship with God and a loving home environment are essential before one can effectively contribute to the church. He encourages believers to focus on building a community of faith that reflects unity and love, rather than merely individual holiness. Ultimately, he calls for a commitment to the church as the body of Christ, where believers work together in harmony to fulfill God's purpose.
Christ a Stranger (1984 Conference)
By David Wilkerson6.2K49:13RebukePSA 119:105EZK 22:26ROM 8:12CO 12:91TI 6:6HEB 4:12JAS 1:12In this sermon, the preacher highlights the lack of time people have for prayer and Bible study due to their busy lives and distractions. He emphasizes the importance of prioritizing God and spending time with Him. The preacher challenges the audience to consider if they would still love and serve Jesus if they received no worldly blessings or miracles. He also references biblical stories where Jesus demonstrated his power over death and the devil, but was rejected by his own people in Nazareth. The sermon concludes with a call for a revival of Bible study and a personal testimony of a friend who experienced a spiritual transformation.
The Challenge of Every Christian - Part 6
By Alan Redpath5.7K59:33ChallengeISA 44:3ROM 8:1GAL 5:22HEB 3:61JN 3:9In this sermon, the speaker emphasizes the importance of Christians communicating Christ as the ultimate answer to the desperate needs of the world. They discuss the means of communication, which involves the revival of the power of the Spirit of God in and through believers. The motive of communication is rooted in the love of Christ, and the message that needs to be communicated is the sovereignty of the Lord in our lives. The speaker also highlights the hindrance to communication, which is our own selfish desires and ambitions. The sermon concludes by emphasizing the miracle of communication, which is the new birth and the transformation of our lives through obedience to God's truth.
(The Law of the Holy Spirit) the Spirit and the Aroma of Christ
By Zac Poonen5.3K53:25Law Of The Holy SpiritTrue WorshipThe Holy SpiritROM 8:1Zac Poonen emphasizes the transformative power of the Holy Spirit in the New Covenant compared to the Old Covenant, illustrating that true ministry begins from within rather than merely external acts. He warns against the dangers of superficial Christianity, where many preachers may have impressive ministries but lack genuine inner change, leading to spiritual shallowness. Poonen highlights that the Holy Spirit's work is to fill us from the inside, creating a well of living water that overflows into our lives and relationships, producing the aroma of Christ. He stresses the importance of worshiping God sincerely and the need for believers to seek a deep, personal relationship with Christ rather than merely seeking ministry success. Ultimately, he calls for a return to genuine worship and the life-changing power of the Holy Spirit, which leads to true discipleship and a life that reflects Christ's character.
Choices for Life - Tim Wiesner Talks With Jim Cymbala - Part 2
By Jim Cymbala5.2K27:30InterviewPSA 37:5PRO 27:1MAT 6:33MAT 28:20ROM 8:11TH 5:21TI 2:1In this sermon, Pastor Jim Symbola of the Brooklyn Tabernacle emphasizes the importance of preaching the gospel in a time when people are realizing the uncertainty of tomorrow. He highlights the reality of evil and the need for people to believe in God and prayer. Pastor Symbola describes his church as a diverse congregation representing the melting pot of New York City, with members from various nations and backgrounds. Despite the trend of churches leaving the inner city, his church remains committed to serving the community and experiencing a fruitful harvest.
Witness of the Spirit - Part 2
By Leonard Ravenhill5.1K1:03:18Witness Of The SpiritMAT 5:1JHN 4:14ACT 20:24ROM 8:1ROM 8:312CO 4:18HEB 11:1In this sermon, the preacher reflects on the loss of appreciation for the beauty and majesty of the gospel among preachers today. He shares a criticism from a book review that resonated with him, emphasizing the need to regain a deep understanding of the gospel's significance. The preacher then uses biblical examples, such as the story of Shadrach, Meshach, and Abednego in the fiery furnace, and Joseph's journey from being sold into slavery to becoming a ruler in Egypt, to illustrate the transformative power of going through trials and hardships. He encourages listeners to embrace difficult situations, as they can lead to spiritual growth and maturity.
Understanding Your Temptations
By David Wilkerson5.0K50:40EXO 4:10PSA 103:10MAT 7:11ROM 2:4ROM 8:1EPH 2:4In this sermon, the preacher shares his personal struggle with temptation and feeling different from other Christians. He explains how he was rescued by the Word of the Lord and the Holy Spirit. The sermon focuses on understanding temptations and lays the foundation key for overcoming them. The preacher emphasizes that fear of God alone is not enough to prevent rebellion, as seen in the story of the Israelites in the wilderness. Instead, he highlights the tender mercies of God, who surprises us with love and grace despite our rebellion.
Ye Are Yet Carnal
By Leonard Ravenhill5.0K1:03:21CarnalityMAT 6:33ACT 18:5ACT 18:9ROM 7:18ROM 8:1ROM 8:9ROM 8:17In this sermon, the preacher discusses the importance of humility and surrendering to God. He emphasizes the need to let go of pride and worldly possessions in order to fully submit to God's will. The preacher shares the story of a man who experienced a dramatic transformation after confessing his sins and surrendering his life to God. He also mentions the importance of studying the Bible and being cautious of false teachings. Overall, the sermon encourages listeners to humble themselves before God and fully commit their lives to Him.
Temptation and How to Overcome It
By Alan Redpath4.9K52:08TemptationROM 8:1In this sermon, the preacher emphasizes the importance of keeping our focus on Jesus and committing ourselves to Him. He uses the analogy of Peter walking on water to illustrate how we can easily be distracted by the waves and wind of life. The preacher also highlights the need for faith and surrender to the Holy Spirit in order to live a victorious life. He emphasizes that true transformation comes from yielding to the control of the Spirit and allowing Him to work in our lives. The sermon concludes with the reminder that the evidence of a transformed life is seen in the fruit of the Spirit and the practice of a holy life.
The Witness of the Spirit (Alternative Version)
By Leonard Ravenhill4.9K1:03:18Witness Of The SpiritMAT 5:1ROM 8:1ROM 8:31In this sermon, the preacher reflects on the loss of appreciation for the beauty and majesty of the gospel among preachers today. He shares a criticism from a book review that resonated with him, emphasizing the need to regain a deep understanding of the gospel's significance. The preacher then uses biblical examples, such as the story of Shadrach, Meshach, and Abednego in the fiery furnace, and Joseph's journey from being sold into slavery to becoming a ruler in Egypt, to illustrate the transformative power of going through trials and hardships. He encourages listeners to embrace difficult situations, as they can lead to spiritual growth and maturity.
God's Intention for This Midnight Hour
By David Wilkerson4.4K58:07Work Of GodMAT 6:33MRK 2:9JHN 14:15ROM 8:1EPH 2:6COL 1:18HEB 9:14In this sermon, the speaker expresses his disappointment with the current state of Christianity in America, noting the prevalence of ego, competition, and materialism. He criticizes the commercialization of the gospel and the focus on raising money for extravagant projects. The speaker warns of impending difficult times and emphasizes the importance of knowing and being in union with Jesus Christ. He concludes by stating that God's intention is for every believer to become a true expression of who Jesus is, so that the world can see Christ in them and be drawn to Him.
(The Word for Today) Isaiah 20:1 - Part 3
By Chuck Smith4.3K25:59Expositional1KI 8:572CH 15:2PSA 89:15ISA 20:1MAT 6:33ROM 8:1REV 18:2In this sermon, Pastor Chuck Smith discusses the importance of standing up for righteousness in a fallen world. He introduces his new book, "Standing Up in a Fallen World," which is a Bible study based on the book of Daniel. Pastor Chuck emphasizes the need for young adults to abstain from the immorality of the culture and to boldly proclaim their faith in Jesus Christ. He encourages them to be committed to following Jesus and to be prepared for His second coming. Additionally, Pastor Chuck mentions that The Word for Today is offering clothing items to equip young adults in witnessing and reviving their generation.
Managing Your Emotions
By Erwin Lutzer4.3K36:52EmotionsMAT 6:33MAT 26:39ROM 8:1ROM 8:32EPH 1:3PHP 4:8HEB 12:2In this sermon, the preacher emphasizes the importance of recognizing and managing our emotions in order to align ourselves with the will of God. He uses the analogy of a pilot who ignores the instrument panel and crashes as a reminder to not let our feelings dictate our actions. The preacher then turns to the story of Jesus in the garden of Gethsemane as an example of how Christ coped with his emotions. Jesus prayed to God, expressing his desire for the cup to pass from him, but ultimately surrendered to God's will. The sermon concludes with the reminder that while it is important to acknowledge and share our emotions, there are times when we must choose obedience to God's will over our feelings.
Crucified With Christ
By Leonard Ravenhill4.2K1:23:21Crucified With ChristROM 7:18ROM 8:1ROM 8:5ROM 8:9ROM 8:13ROM 8:18ROM 8:26ROM 8:28ROM 8:31ROM 8:35ROM 8:371CO 3:1In this sermon, the speaker describes a gruesome scene of a man being crucified and then disemboweled, emphasizing the horror and brutality of the cross. The speaker then transitions to discussing the importance of having a vision for the lost souls in the world and the lack of vision in the church. He highlights the presence of envy, strife, and divisions among believers, suggesting that immaturity is hindering the church from receiving the revelations God wants to show them. The speaker concludes by emphasizing the need for believers to die to themselves and be filled with the Spirit in order to experience true life and fulfillment.
A Call to Return to God
By A.W. Tozer4.1K51:07Return To GodISA 30:21LUK 4:27ROM 8:1ROM 8:282TI 3:16In this sermon, the preacher emphasizes the importance of God's word in our lives. He refers to a verse in the Bible that talks about God's promise to bring rivers to the mountains and streams to the hills for His people. The preacher believes that God will perform miracles for His people and make their lives brighter than ever before. He also discusses the tendency to overlook what is right with us and encourages the congregation to take time out to reflect on their spiritual state.
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
There is, therefore, now no condemnation - To do justice to St. Paul's reasoning, this chapter must be read in the closest connection with the preceding. There we have seen the unavailing struggles of an awakened Jew, who sought pardon and holiness from that law which he was conscious he had broken; and in which he could find no provision for pardon, and no power to sanctify. This conviction having brought him to the very brink of despair, and, being on the point of giving up all hope, he hears of redemption by Jesus Christ, thanks God for the prospect he has of salvation, applies for and receives it; and now magnifies God for the unspeakable gift of which he has been made a partaker. Those who restrain the word now, so as to indicate by it the Gospel dispensation only, do not take in the whole of the apostles meaning. The apostle has not been dealing in general matters only, but also in those which are particular. He has not been pointing out merely the difference between the two dispensations, the Mosaic and the Christian; but he marks out the state of a penitent under the former, and that of a believer under the latter. The last chapter closed with an account of the deep distress of the penitent; this one opens with an account of his salvation. The now, therefore, in the text, must refer more to the happy transition from darkness to light, from condemnation to pardon, which this believer now enjoys, than to the Christian dispensation taking the place of the Jewish economy. Who walk not after the flesh, etc. - In this one verse we find the power and virtue of the Gospel scheme; it pardons and sanctifies; the Jewish law could do neither. By faith in our Lord Jesus Christ the penitent, condemned by the law, is pardoned; the carnal man, labouring under the overpowering influence of the sin of his nature, is sanctified. He is first freely justified; he feels no condemnation; he is fully sanctified; he walks not after the Flesh, but after the Spirit. This last clause is wanting in the principal MSS., versions, and fathers. Griesbach has excluded it from the text; and Dr. White says, Certissime delenda; it should most undoubtedly be expunged. Without it, the passage reads thus: There is, therefore, no condemnation to them that are in Christ Jesus; for the law of the Spirit of life, etc. It is a fairly assumed point, that those who are in Christ Jesus, who believe in his name, have redemption in his blood; are made partakers of his Spirit, and have the mind in them that was in him; will not walk after the flesh, but after the Spirit: therefore the thing itself is included in the being in Christ, whether it be expressed or not: and it was probably to make the thing more obvious, that this explanatory clause was added by some copyist, for it does not appear to have made an original part of the text; and it is most likely that it was inserted here from the fourth verse.
John Gill Bible Commentary
There is therefore now, no condemnation,.... The apostle having discoursed largely in the preceding chapter, concerning the struggle and combat believers feel within themselves, and opened the true causes and reasons of the saints' grievances and complaints, and what gives them the greatest uneasiness in this life, proceeds in this to take notice of the solid ground and foundation they have of spiritual peace and joy; which arise from their justification and adoption, the purposes and decrees of God, and particularly the everlasting and unchangeable love of God in Christ, the source, spring, and security, of all the blessings of grace. The chapter begins with a most comfortable account of the safety of believers in Christ; the apostle does not say there is nothing condemnable in them, for sin is in them and is condemnable, and condemned by them; and is hurtful to their spiritual joy and comfort, though it cannot bring them into condemnation, because of their being in Christ Jesus: he says there is , "not one condemnation" to them, or one sentence of condemnation against them; which must be understood not of illegal ones, for they are liable to many condemnations from their hearts, from the world and the devil; but of legal, justifiable ones, and there are none such, neither from God the Father, for he justifies; nor from the Son, for by his righteousness they are justified; nor from the Holy Spirit, who bears witness to their spirits, that they are in a state of justification: there is not one condemnation lies against them, with respect to their numerous sins, original and actual, though every sin deserves one; not one from the law of God, of which sin is a transgression, for though that is a condemning law, yet it is only so to them that are under it; not to them that are Christ's, whom he has redeemed from it: moreover, the apostle says, that there is no condemnation now to the saints; which "now" must not be considered, as if it supposes that there was formerly condemnation to them; it is true indeed they were under a sentence of condemnation, as considered in Adam, and under a covenant of works with him, and in their own apprehensions when convicted; but as considered in Christ, as the elect of God always were, and who was their surety, and so their security from all eternity, they never were in a state of condemnation: nor does this suppose, that there may be condemnation to them hereafter, though not now; for sin, the cause of condemnation, is removed; Christ has bore the condemnation their sins deserved in himself; their justification is from all sin, past, present, and to come; their union to Christ is indissoluble, and neither the love of Christ, nor the justice of God, will admit of their condemnation; for this "now", is not an "adverb" of time, but a "note of illation"; the apostle inferring this privilege, either from the grace of God, which issues in eternal life, Rom 6:23; or from that certain deliverance believers shall have from sin, for which he gives thanks, Rom 7:24; The privilege itself here mentioned is, "no condemnation": condemnation is sometimes put for the cause of it, which is sin, original and actual; now though God's elect are sinners, both by nature and practice, and after conversion have sin in them, their sanctification being imperfect, yet there is none in them with respect to justification; all is transferred to Christ, and he has removed all away; he has procured the pardon of all by his blood, he has abolished all by his sacrifice, he justifies from all by his righteousness, and saves his people from all their sins: condemnation may also be considered with respect to guilt; all mankind are guilty of Adam's sin, and are guilty creatures, as they are actual transgressors of the law; and when convinced by the Spirit of God, acknowledge themselves to be so; and upon the repetition of sin, contract fresh guilt on their consciences; but an heart sprinkled with the blood of Christ, is clear of guilt; for all the guilt of sin is removed to Christ, and he has took it away; hence there is no obligation to punishment on them, for whom Christ died: again, condemnation may design the sentence of it: now though the law's sentence passed upon all in Adam, and so upon God's elect, as considered in him; yet as this sentence has been executed on Christ, as their surety, in their room and stead, there is none lies against them: once more, condemnation may mean actual damnation, or eternal death, the wages of sin, which those who are in Christ shall never die; they are ordained to eternal life, and are redeemed from this death; they are made alive by Christ, and have eternal life secured to them in him, and which they shall certainly enjoy: the persons interested in this privilege are described, as such which are in Christ Jesus; not as mere professors are in Christ, who may be lost and damned: but this being in Christ, respects either that union and interest which the elect of God have in Christ, from everlasting: being loved by him with an everlasting love; betrothed to him in a conjugal relation; chosen in him before the foundation of the world; united to him as members to an head; considered in him in the covenant of grace, when he engaged for them as their surety; and so they were preserved in him, notwithstanding their fall in Adam; in time he took upon him their nature, and represented them in it; they were reckoned in him when he hung upon the cross, was buried, rose again, and sat down in heavenly places; in consequence of which union to Christ, and being in him, they are secure from all condemnation: or this may respect an open and manifestative being in Christ at conversion, when they become new creatures, pass from death to life, and so shall never enter into condemnation: hence they stand further described, as such who walk not after the flesh; by which is meant, not the ceremonial law, but the corruption of nature, or the corrupt nature of man, called "flesh"; because propagated by carnal generation, has for its object fleshly things, discovers itself mostly in the flesh, and makes persons carnal and fleshly; the apostle does not say, there is no condemnation to them that have no flesh in them, for this regenerate persons have; nor to them that are in the flesh, that is, the body; but who walk not after the flesh, that is, corrupt nature; and it denotes such, who do not follow the dictates of it, do not make it their guide, or go on and persist in a continued series of sinning: but after the spirit, by which is meant, not spiritual worship, in opposition to carnal ordinances; but rather, either a principle of grace, in opposition to corrupt nature, called "Spirit", from the author, subject, and nature of it; or the Holy Spirit of God, the efficient cause of all grace: to walk after him, is to make him our guide, to follow his dictates, influences, and directions; as such do, who walk by faith on Christ, and in imitation of him, in the ways of righteousness and holiness; and such persons walk pleasantly, cheerfully, and safely: now let it be observed, that this walk and conversation of the saints, is not the cause of there being no condemnation to them; but is descriptive of the persons interested in such a privilege; and is evidential of their right unto it, as well as of their being in Christ: and it may be further observed, that there must be union to Christ, or a being in him, before there can be walking after the Spirit. The phrase, "but after the Spirit", is left out in the Alexandrian copy, and in the Vulgate Latin, and Syriac versions; and the whole description of the persons in some copies, and in the Ethiopic version.
Matthew Henry Bible Commentary
I. The apostle here beings with one signal privilege of true Christians, and describes the character of those to whom it belongs: There is therefore now no condemnation to those that are in Christ Jesus, Rom 8:1. This is his triumph after that melancholy complaint and conflict in the foregoing chapter - sin remaining, disturbing, vexing, but, blessed be God, not ruining. The complaint he takes to himself, but humbly transfers the comfort with himself to all true believers, who are all interested in it. 1. It is the unspeakable privilege and comfort of all those that are in Christ Jesus that there is therefore now no condemnation to them. He does not say, "There is no accusation against them," for this there is; but the accusation is thrown out, and the indictment quashed. He does not say, "There is nothing in them that deserves condemnation," for this there is, and they see it, and own it, and mourn over it, and condemn themselves for it; but it shall not be their ruin. He does not say, "There is no cross, no affliction to them or no displeasure in the affliction," for this there may be; but no condemnation. They may be chastened of the Lord, but not condemned with the world. Now this arises from their being in Christ Jesus; by virtue of their union with him through faith they are thus secured. They are in Christ Jesus, as in their city of refuge, and so are protected from the avenger of blood. He is their advocate, and brings them off. There is therefore no condemnation, because they are interested in the satisfaction that Christ by dying made to the law. In Christ, God does not only not condemn them, but is well pleased with them, Mat 17:5. 2. It is the undoubted character of all those who are so in Christ Jesus as to be freed from condemnation that they walk not after the flesh but after the Spirit. Observe, The character is given from their walk, not from any one particular act, but from their course and way. And the great question is, What is the principle of the walk, the flesh or the spirit, the old or the new nature, corruption or grace? Which of these do we mind, for which of these doe we make provision, by which of these are we governed, which of these do we take part with? II. This great truth, thus laid down, he illustrates in the following verses; and shows how we come by this great privilege, and how we may answer this character. 1. How we come by these privileges - the privilege of justification, that there is no condemnation to us - the privilege of sanctification, that we walk after the Spirit, and not after the flesh, which is no less our privilege than it is our duty. How comes it about? (1.) The law could not do it, Rom 8:3. It could neither justify nor sanctify, neither free us from the guilt nor from the power of sin, having not the promises either of pardon or grace. The law made nothing perfect: It was weak. Some attempt the law made towards these blessed ends, but, alas! it was weak, it could not accomplish them: yet that weakness was not through any defect in the law, but through the flesh, through the corruption of human nature, by which we became incapable either of being justified or sanctified by the law. We had become unable to keep the law, and, in case of failure, the law, as a covenant of works, made no provision, and so left us as it found us. Or understand it of the ceremonial law; that was a plaster not wide enough for the wound, it could never take away sin, Heb 10:4. (2.) The law of the Spirit of life in Christ Jesus does it, Rom 8:2. The covenant of grace made with us in Christ is a treasury of merit and grace, and thence we receive pardon and a new nature, are freed from the law of sin and death, that is, both from the guilt and power of sin - from the course of the law, and the dominion of the flesh. We are under another covenant, another master, another husband, under the law of the Spirit, the law that gives the Spirit, spiritual life to qualify us for eternal. The foundation of this freedom is laid in Christ's undertaking for us, of which he speaks Rom 8:3, God sending his own Son. Observe, When the law failed, God provided another method. Christ comes to do that which the law could not do. Moses brought the children of Israel to the borders of Canaan, and then died, and left them there; but Joshua did that which Moses could not do, and put them in possession of Canaan. Thus what the law could not do Christ did. The best exposition of this verse we have Heb 10:1-10. To make the sense of the words clear, which in our translation is a little intricate, we may read it thus, with a little transposition: - God sending his own Son in the likeness of sinful flesh, and a sacrifice for sin, condemned sin in the flesh, which the law could not do, in that it was weak through the flesh, etc., Rom 8:4. Observe, [1.] How Christ appeared: In the likeness of sinful flesh. Not sinful, for he was holy, harmless, undefiled; but in the likeness of that flesh which was sinful. He took upon him that nature which was corrupt, though perfectly abstracted from the corruptions of it. His being circumcised, redeemed, baptized with John's baptism, bespeaks the likeness of sinful flesh. The bitings of the fiery serpents were cured by a serpent of brass, which had the shape, through free from the venom, of the serpents that bit them. It was great condescension that he who was God should be made in the likeness of flesh; but much greater that he who was holy should be made in the likeness of sinful flesh. And for sin, - here the best Greek copies place the comma. God sent him, en homoiōmati sarkos hamartias, kai peri hamartias - in the likeness of sinful flesh, and as a sacrifice for sin. The Septuagint call a sacrifice for sin no more than peri hamartias - for sin; so Christ was a sacrifice; he was sent to be so, Heb 9:26. [2.] What was done by this appearance of his: Sin was condemned, that is, God did therein more than ever manifest his hatred of sin; and not only so, but for all that are Christ's both the damning and the domineering power of sin is broken and taken out of the way. He that is condemned can neither accuse nor rule; his testimony is null, and his authority null. Thus by Christ is sin condemned; though it live and remain, its life in the saints is still but like that of a condemned malefactor. it was by the condemning of sin that death was disarmed, and the devil, who had the power of death, destroyed. The condemning of sin saved the sinner from condemnation. Christ was made sin for us (Co2 5:21), and, being so made, when he was condemned sin was condemned in the flesh of Christ, condemned in the human nature: So was sanctification made to divine justice, and way made for the salvation of the sinner. [3.] The happy effect of this upon us (Rom 8:4): That the righteousness of the law might be fulfilled in us. Both in our justification and in our sanctification, the righteousness of the law if fulfilled. A righteousness of satisfaction for the breach of the law is fulfilled by the imputation of Christ's complete and perfect righteousness, which answers the utmost demands of the law, as the mercy-seat was as long and as broad as the ark. A righteousness of obedience to the commands of the law is fulfilled in us, when by the Spirit the law of love is written upon the heart, and that love is the fulfilling of the law, Rom 13:10. Though the righteousness of the law is not fulfilled by us, yet, blessed be God, it is fulfilled in us; there is that to be found upon and in all true believers which answers the intention of the law. Us who walk not after the flesh, but after the Spirit. This is the description of all those that are interested in this privilege - they act from spiritual and not from carnal principles; as for others, the righteousness of the law will be fulfilled upon them in their ruin. Now, 2. Observe how we may answer to this character, Rom 8:5, etc. (1.) By looking to our minds. How may we know whether we are after the flesh or after the Spirit? By examining what we mind, the things of the flesh or the things of the spirit. Carnal pleasure, worldly profit and honour, the things of sense and time, are the things of the flesh, which unregenerate people mind. The favour of God, the welfare of the soul, the concerns of eternity, are the things of the Spirit, which those that are after the Spirit do mind. The man is as the mind is. The mind is the forge of thoughts. As he thinketh in his heart, so is he, Pro 23:7. Which way do the thoughts move with most pleasure? On what do they dwell with most satisfaction? The mind is the seat of wisdom. Which way go the projects and contrivances? whether are we more wise for the world or for our souls? phronousi ta tēs sarkos - they savour the things of the flesh; so the word is rendered, Mat 16:23. It is a great matter what our savour is, what truths, what tidings, what comforts, we do most relish, and are most agreeable to us. Now, to caution us against this carnal-mindedness, he shows the great misery and malignity of it, and compares it with the unspeakable excellency and comfort of spiritual-mindedness. [1.] It is death, Rom 8:6. It is spiritual death, the certain way to eternal death. It is the death of the soul; for it is its alienation from God, in union and communion with whom the life of the soul consists. A carnal soul is a dead soul, dead as a soul can die. She that liveth in pleasure is dead (Ti1 5:6), not only dead in law as guilty, but dead in state as carnal. Death includes all misery; carnal souls are miserable souls. But to be spiritually minded, phronēma tou pneumatos - a spiritual savour (the wisdom that is from above, a principle of grace) is life and peace; it is the felicity and happiness of the soul. The life of the soul consists in its union with spiritual things by the mind. A sanctified soul is a living soul, and that life is peace; it is a very comfortable life. All the paths of spiritual wisdom are paths of peace. It is life and peace in the other world, as well as in this. Spiritual-mindedness is eternal life and peace begun, and an assuring earnest of the perfection of it. [2.] It is enmity to God (Rom 8:7), and this is worse than the former. The former speaks the carnal sinner a dead man, which is bad; but this speaks him a devil of a man. It is not only an enemy, but enmity itself. It is not only the alienation of the soul from God, but the opposition of the soul against God; it rebels against his authority, thwarts his design, opposes his interest, spits in his face, spurns at his bowels. Can there be a greater enmity? An enemy may be reconciled, but enmity cannot. How should this humble us for and warn us against, carnal-mindedness! Shall we harbour and indulge that which is enmity to God our creator, owner, ruler, and benefactor? To prove this, he urges that it is not subject to the law of God, neither indeed can be. The holiness of the law of God, and the unholiness of the carnal mind, are as irreconcilable as light and darkness. The carnal man may, by the power of divine grace, be made subject to the law of God, but the carnal mind never can; this must be broken and expelled. See how wretchedly the corrupt will of man is enslaved to sin; as far as the carnal mind prevails, there is no inclination to the law of God; therefore wherever there is a change wrought it is by the power of God's grace, not by the freedom of man's will. Hence he infers (Rom 8:8), Those that are in the flesh cannot please God. Those that are in a carnal unregenerate state, under the reigning power of sin, cannot do the things that please God, wanting grace, the pleasing principle, and an interest in Christ, the pleasing Mediator. The very sacrifice of the wicked is an abomination, Pro 15:8. Pleasing God is our highest end, of which those that are in the flesh cannot but fall short; they cannot please him, nay, they cannot but displease him. We may know our state and character, (2.) By enquiring whether we have the Spirit of God and Christ, or not (Rom 8:9): You are not in the flesh, but in the Spirit. This expresses states and conditions of the soul vastly different. All the saints have flesh and spirit in them; but to be in the flesh and to be in the Spirit are contrary. It denotes our being overcome and subdued by one of these principles. As we say, A man is in love, or in drink, that is, overcome by it. Now the great question is whether we are in the flesh or in the Spirit; and how may we come to know it? Why, by enquiring whether the Spirit of God dwell in us. The Spirit dwelling in us is the best evidence of our being in the Spirit, for the indwelling is mutual (Jo1 4:16): Dwelleth in God, and God in him. The Spirit visits many that are unregenerate with his motions, which they resist and quench; but in all that are sanctified he dwells; there he resides and rules. He is there as a man at his own house, where he is constant and welcome, and has the dominion. Shall we put this question to our own hearts, Who dwells, who rules, who keeps house, here? Which interest has the ascendant? To this he subjoins a general rule of trial: If any man has not the Spirit of Christ, he is none of his. To be Christ's (that is, to be a Christian indeed, one of his children, his servants, his friends, in union with him) is a privilege and honour which many pretend to that have no part nor lot in the matter. None are his but those that have his Spirit; that is, [1.] That are spirited as he was spirited-are meek, and lowly, and humble, and peaceable, and patient, and charitable, as he was. We cannot tread in his steps unless we have his spirit; the frame and disposition of our souls must be conformable to Christ's pattern. [2.] That are actuated and guided by the Holy Spirit of God, as a sanctifier, teacher, and comforter. Having the Spirit of Christ is the same with having the Spirit of God to dwell in us. But those two come much to one; for all that are actuated by the Spirit of God as their rule are conformable to the spirit of Christ as their pattern. Now this description of the character of those to whom belongs this first privilege of freedom from condemnation is to be applied to all the other privileges that follow.
Tyndale Open Study Notes
8:1 So now there is no condemnation: Paul concludes from the argument of chs 5–7 that neither sin (ch 6) nor the law (ch 7) can keep believers from having eternal life (ch 5). Paul can triumphantly proclaim that those who belong to Christ Jesus need not fear that they will be condemned for their sins.