《The Biblical Illustrator – Romans (Ch. 6b~8a)》

1. What is a man’s depravity. When you say that an army is destroyed, you do not mean that everybody is killed; but that, as an army, its complex organisation is broken up. To spoil a watch you do not need to grind it to powder. Take out the mainspring. “Well, the pointers are not useless.” Perhaps not for another watch. “There are a great many wheels inside that are not injured.” Yes, but what are wheels worth in a watch that has no mainspring? What spoils a compass? Anything which unfits it for doing what it was intended to do. Now, here is this complex organisation of man. The royalties of the soul are all mixed up. Where conscience ought to be is pride. Where love ought to be is selfishness. Its sympathy and harmony are gone. It is not necessary that a man should be all bad to be ruined. Man has lost that harmony which belongs to a perfect organisation. And so he lives to struggle. And the struggle through which he is passing is the cause of human woe.

2. Why it is that the divinity of Christ becomes so important in the development of a truly Christian life. As a living man, having had the experiences of my own soul, and having been conversant with the experiences of others, what I want is power. And that is what they lack who deny the Divinity of the Lord Jesus Christ. God can cleanse the heart. Man cannot. And that God whom we can understand is the God that walked in Jerusalem, that suffered upon Calvary, and that lives again, having lifted Himself up into eternal spheres of power, that He might bring many sons and daughters home to Zion. (H. Ward Beecher.)

The believer’s gratitude to God through Christ

I. Souls groaning under the body of sin and death can find no relief but through Jesus Christ. None but an almighty Saviour is suited to the case of a poor sinner. This doctrine reproves the Church of Rome, and others, for directing men, not to Christ, but to themselves; to their vows, alms, penances, and pilgrimages; or, to their greater watchfulness and strictness in life. But as Luther observes, “How many have tried this way for many years, and yet could get no peace.” Now, what is there in Christ that can relieve a soul?

1. The blood of Christ, which was shed as an atoning sacrifice for sin.

2. A perfect and everlasting righteousness. This our apostle, doubtless, had in view: for he immediately adds (Romans 8:1). “Christ is made unto us of God, wisdom and righteousness.”

3. The Spirit of Christ which is given to all true believers, as an abiding principle, teaching them to fight and war with sin.

II. That souls thus exercised, finding relief only in Christ, will actually receive and embrace Him. None will receive Christ, but they only who are taught to see their need of Him.

III. They, who see this relief in Christ, who receive and embrace it, must and will give thanks to God for it. The angels, those disinterested spirits, bringing the joyful news to our apostate world, sung, “Glory to God in the highest, for peace on earth, and good will towards men.” And surely, if we who are redeemed to God by His blood, should hold our peace on so joyful an occasion, “the stones would immediately cry out.”

IV. All those who have received Christ, and have given thanks to God for Him, will look upon Him as their Lord and their God. (J. Stafford.)

Nothing can equal the gospel

There is nothing proposed by men that can do anything like this gospel. The religion of Ralph Waldo Emerson is the philosophy of icicles; the religion of Theodore Parker was a sirocco of the desert covering up the soul with dry sand; the religion of Renan is the romance of believing nothing; the religion of Thomas Carlyle is only a condensed London fog; the religion of the Huxleys and the Spencers is merely a pedestal on which human philosophy sits shivering in the night of the soul, looking up to the stars, offering no help to the nations that crouch and groan at the base. Tell me where there is one man who has rejected that gospel for another, who is thoroughly satisfied, and helped, and contented in his scepticism, and I will take the ear tomorrow and ride five hundred miles to see him. (T. De Witt Talmage.)

Victory through Christ

I can well remember a portion of a sermon which I heard when I was only five years of age. I recollect the cast of the preacher’s features, the colour of his hair, and the tone of his voice. He had been an officer in the army, and was in attendance on the Duke of Wellington during the great battle of Waterloo. That portion of the sermon which I can so well remember was a graphic description of the conflict which some pious souls have experienced with the powers of darkness before their final victory over the fear of death. He illustrated it by drawing in simple words a vivid description of the battle at Waterloo. He told us of the cool and stern nature of the “Iron Duke,” who seldom manifested any emotion. But the moments came when the Duke was lifted out of his stern rut. For a short time the English troops wavered, and showed signs of weakness, when the Duke anxiously exclaimed, “I would to God that Blucher or the night had come!” After a while a column of the French was driven before the English guards, and another column was routed by a bayonet charge of an English brigade. Wellington then calculated how long it would take to complete the triumph. Taking from his pocket his gold watch, he exclaimed, “Twenty minutes more, and then victory!” When the twenty minutes had passed the French were completely vanquished. Then the Duke, again taking out his watch, held it by the short chain, and swung it around his head again and again while he shouted, “Victory! Victory!” the watch flew out of his hand, but he regarded gold as only dust compared with the final triumph. This graphic description made a powerful impression on my childish mind. Young as I was, I at once saw the aptness of the illustration. I often dreamt about it, and told other lads the story. When I was a weeping penitent, praying for pardon, and struggling with unbelief, the scene of Waterloo came before me; but the moment the light of the Saviour’s smile fell upon my heart, I instinctively sprang to my feet and shouted, “Victory! Victory!” Many times, since I have been exclusively engaged in conducting special services, my memory has brought before me the preacher and the part of the sermon which I heard when I was only five years of age, and this has had its influence on me in my addresses to both old and young. (T. Oliver.)

So then with the mind I myself serve the law of God; but with the flesh the law of sin.--

I. Of whom does the apostle speak? Of those--

1. Who are enlightened.

2. But still under the law.

II. What does he affirm respecting them?

1. That they naturally approve the law.

2. Yet serve sire

III. What is the necessary conclusion?

1. That there is no deliverance by the law, or by personal effort.

2. But by Christ only. (J. Lyth, D. D.)

Believers serve the law of God, though hindered by the law of sin

I. The life of a believer is chiefly taken up in serving the law of God. For this end the law is written upon his heart, and, therefore, he serves God with his spirit, or with his renewed mind. His whole man, all that can be called himself, is employed in a life of evangelical and universal obedience.

II. The believer may meet with many interruptions while he is aiming to serve the law of God. “With my flesh the law of sin.”

1. Had our apostle contented himself with the former part of this declaration, it would doubtless have been matter of great discouragement to the children of God. But when we find that the apostle himself confesseth his weakness and imperfection, whose heart would not take courage, and go forth more boldly to the conflict than ever?

2. After all the encouragement afforded to the mind of a believer, yet this is a very humbling subject. We may learn hence, how deeply sin is inwrought in our nature.

III. Although the believer meets with many interruptions, yet he holds on serving the law of God, even when he is delivered from all condemnation. I ground this observation on the close connection in which these words stand with the first verse of the next chapter. They are delivered from condemnation, and yet they serve the law of God, because they are delivered. (J. Stafford.)
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Romans 8:1-39

The place of the chapter in the argument

The struggle has passed away and the conqueror and the conquered are side by side. The two laws mentioned in the last chapter have changed places, the one becoming mighty from being powerless, the other powerless from being mighty. The helplessness of the law has been done sway in Christ, that its righteous requirement may be fulfilled in us who walk not after the flesh but after the Spirit. The apostle returns upon his previous track that he may contrast the two elements, not as in the previous chapter in conflict with each other, hopelessly entangled by “occasion of the commandment,” but in entire separation and opposition. These two, the flesh and the spirit, stand over against one another, as life and death, as peace and enmity, with God. Do what it will the flesh can never be subjected to the law of God. (Prof. Jowett.)

The connection between chaps. 7 and 8

The eighth chapter of Romans, and the preceding one, are the most profound psychological passages in the Bible; and in the higher spiritual elements they are more profound than anything in literature. The seventh chapter is the problem of conscience. The eighth is a solution of that problem by the formulas of love. In the seventh, a just man, tender of conscience and clear of understanding, with an active ideality, seeks to make a symmetrical life and perfect character--a thing which is impossible in this world. Under such circumstances every mistake rebounds, and every imperfection is caught upon the sensitive conscience, and becomes a source of exquisite suffering and of discouragement; so that, from the necessary conditions of human life, a just man will be made miserable in proportion as he seeks more vehemently to be just. One way out of this trouble would be to lower the standard of character and to lower the moral value of conduct. But the ease that comes from lowering our rule of right and our responsibilities to it is degrading. Thus to seek ease sends us down toward animals; and that is the true vulgarity. It is better to die in the prison house of the seventh of Romans than, missing the eighth, to get relief in any other direction. The problem of the higher moral life is how to maintain a higher transcendent ideal of character and conduct, and yet have joy and peace, even in the face of sins and imperfections. That is the problem. And its solution can only be found in one direction--in the direction of Divine love. A proper conception of God in the aspect of love, and a habit of bringing the instruments, and customs, and laws of paternal love to the consideration of our personal religious life, will go far to enlighten, stimulate, and comfort us. (H. W. Beecher.)

Out of the seventh chapter into the eighth

I defy any man to accomplish this except by that one word “Christ.” He who attempts it is like a leaf caught in the eddy of a stream: it whirls round and wants to get down the stream, but cannot go. The seventh of Romans is an eddy in which the conscience swings round and round in eternal disquiet; the eighth is the talisman through which it receives the touch of Divine inspiration, and is lifted above into the realm of true Divine beneficence. Or the transition may be illustrated thus--During the Indian Mutiny, when the English army were shut up in a city, besieged, almost at the point of death from starvation, and decimated by the constant assaults of the adversary, a Scotch lassie, who belonged to a Highland regiment, all at once thought she heard the sound of bagpipes afar off; and the soldiers laughed her to scorn. But after a little time others heard it. And then there came in note after note. By-and-by the sounds of the instruments of a full military band were recognised. And soon, from out of the forest, came the relief army, that broke up the siege and gave them deliverance. And with flying colours and glorious music they came marching up to the now released city. Such is the difference between the seventh chapter and the eighth. For here, in the seventh, is that first, far-off note of victory. After that descant of his own wretchedness, and poverty, and moral imbecility, comes the exclamation: “I thank God through Jesus Christ our Lord.” Then, in the eighth chapter, he breaks into a discussion of the spirit life and the redemption of the flesh, and there are snatches, again and again, of that victorious note, growing stronger and fuller, till he comes clear down to the end, when he breaks out: “Who shall separate us from the love of Christ?” etc. and there comes in the flying banners, the band and the full army. (H. W. Beecher.)

Living in the eighth chapter

A minister was once expounding the seventh and eighth chapters of Romans to a class of coloured Bible women, deeply experienced as to their hearts, but very ignorant, as he supposed, in their heads. After he had been talking quite eloquently for a little while, an old coloured woman interrupted him with: “Why, honey, it ‘pears like you don’t understand them chapters.” “Why not, auntie?” he said. “What is the matter with my explanation?” “Why, honey,” she said, “you talk as if we were to live in that seventh chapter and only pay little visits to the blessed eighth.” “Well,” he answered, “that is just what I think. Don’t you?” With a look of intense pity for his ignorance, she exclaimed: “Why, I lives in the eighth.”

Bishop Temple’s testimony

Bishop Temple, preaching his farewell sermon in Exeter Cathedral, took for his text Romans 8:38-39. This eighth chapter, he said, always had a strange fascination for him above all other chapters in the New Testament. He did not speak of himself as having lived in the spirit of such a chapter, but he had found in it a picture of the man he would fain have been if he could. There was support in it which he had turned to over and over again for nearly fifty years and never without finding fresh power within it to help him on. The life therein portrayed was the life, if his weakness permitted, he desired to realise; and he urged upon his hearers to keep the chapter before them, to read it, repeat it constantly, making it the pattern they were endeavouring to realise while they were striving, in accordance with St. John’s exhortation, to purify themselves even as Christ is pure.

The chapter as a spiritual palace

Astyages determined on the death of the infant Cyrus. He summoned Harpagus, an officer of his court, and committed to him the destruction of the royal babe. Harpagus gave the babe to the herdsman Mithridates that he might expose him in the mountains. But Space, the wife of the herdsman, adopted the babe instead. Therefore Cyrus grows up in the peasant’s hut. He thinks the herdsman and his wife to be his parents. Ignorant of his birth, of his rightful destiny, of the palace and kingly state which were really his, he thinks himself only a peasant’s child. At last the secret of Cyrus’s birth and rightful place gets known, and he goes on to be the man standing out in such grand figure amid the dimness of that early time. What may be only legend about Cyrus is too sadly fact about too many Christians. They too often think themselves but peasants when they are really kings. They dwell in huts when God has built a palace for them. And the difficulty is that even when they may they will not see the palace in which God means that they shall dwell. This chapter is the spiritual palace in which God would have His children dwell. Let us glance at it.

I. There is in it no condemnation (verse 1).

II. Real internal spiritual ability (verses 2-4). Christ is not simply for the Christian in the no condemnation; Christ is also in the Christian in the indwelling Spirit of life.

III. The spirit of adoption (verse 15), i.e., there is for the Christian a genuine son placing.

IV. The witness of the Spirit (verse 16).

V. Heirship (verse 17). Poor the Christian may be here, but he walks the earth with all the wealth of heaven in reversion.

VI. The certainty that all things work together for good.

VII. Nothing that can really baffle him, for triumph is his surely since God is on his side (verses 31-39). (Homiletic Review.)

There is therefore now no condemnation to them which are in Christ Jesus.--

No condemnation

There is therefore “now no condemnation to them which are in Christ Jesus.” This is the result of the complete Divine provision which is made for our justification. There is therefore “now no condemnation”; this does not mean at this time, although that is perfectly true, but the word “now” means in this state of things. “No condemnation.” There is no damnatory sentence against them. There is no curse hanging like a thundercloud over their heads. There is no penal consequence following them. “Who walk”--that is, who act and who live “not after the flesh”--that is, not under the influence of the things which appeal to the eye and to the ear of the body--not under the power of the feelings which these things chiefly awaken and appeal to, and not according to the impulses and desires of human nature in its unsanctified state. Who walk “not after the flesh,” but “after the Spirit”--that is, in obedience to the dictates of the Spirit, and in response to the propensities of a soul possessed, not by the world and by the things of the world, but possessed and moved in all its impulses and in all its resolutions by the Spirit of God and the Spirit of holiness.

I. There is no condemnatory sentence in EXECUTION against Christians now. Believers in Christ Jesus sin. And their sins are noticed by God, and God is displeased with them; and God sometimes chides and corrects Christians for their sins, but He does not treat Christians as criminals. God deals with Christians as with children. There is no sentence of condemnation in execution against the disciples of Christ--none is being executed outwardly. Christians are exposed to suffering, but when they are corrected, the chastisement is paternal; when they are checked, the restraint is pitiful and loving; when they are disciplined, the training is in kindness; when they are called to die, death to them is but the commencement of a new and an everlasting life; so that it may be said with reference to them, that all things work together for their good. No sentence of condemnation is being executed against a Christian now outwardly, and none inwardly. You see that such a sentence might be executed in a Christian’s body, or in a Christian’s circumstances; or it might be executed inwardly without touching the body and without affecting the circumstances through such feelings as fear and remorse. But, “being justified by faith, we have peace with God.”

II. There is no sentence of condemnation recorded for execution. The disciple of Christ is not reprieved, but pardoned; and his pardon is full and complete. Suppose that you wish to save some criminal under a sentence of death, what must you do for him? You must first get a remission of the capital punishment. The next thing that you must do for that man is to get him restored to his family and friends and to his former social position; and when you have done that, you must adopt some means by which to change the heart and the character of that man; and then you must effect the restoration of his possessions. This is the salvation that God dispenses to us. The man who trusts in Jesus Christ is immediately brought back to the position of a righteous being, and all the providences of God and the government of God have toward that man a thoroughly paternal aspect. “Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God.”

III. The absence of all condemnation is accounted for by that which Christ is to the soul that relies upon Him. Christ Jesus is the Lamb of God which taketh away the sin of the world, and faith in Jesus Christ appropriates the sin offering to the believer, so that all its sufficiency becomes ours when we trust to it. Observe further, that Christ Jesus is the High Priest who ever lives to make intercession for us, and faith in Jesus gives us a personal interest in that intercession. Again, Christ Jesus is the second Adam, by whose obedience many are to be made righteous, and faith in Jesus makes that obedience the garment of our salvation. So that if all this be true, you see at once how impossible it is that there should be any condemnation to those who are in Christ Jesus. But a question may arise, How may I know that I am trusting in God’s Christ? The reality of our reliance in the Christ of God is proved by the character and style of our life--“who walk not after the flesh, but after the Spirit.” Jesus Christ leads all His disciples to walk not after the flesh, but after the Spirit. (S. Martin.)

The privilege of the saints

I. The persons mentioned. Those which are in Christ Jesus. Yea, so near and close an union as this indeed in the true nature of it, as that sometimes from hence we shall find the Church called by the name of Christ Himself, as 1 Corinthians 12:12. Though Christ, considered personally, is full and absolute in Himself, yet, considered relatively and mystically, so He is not full and complete without believers who are members of Him. We shall further inquire into the causes and grounds of this union.

1. We are knit to Christ, and made one with Him by His Spirit. Look as that member of the body is not united to the head, that is not animated and informed with the same soul that is in the head, so neither is that Christian truly united to Christ who is not quickened and enlivened by that Spirit which is the Spirit of Christ. If any man have not the Spirit of Christ he is none of His (verse 9). The second Adam is made a quickening spirit (1 Corinthians 15:45). And He quickeneth whom He will (John 5:21; 1 John 4:21).

2. Another bond whereby we are knit to Christ is faith, which is a special gift and fruit of the Spirit; whereby, secondarily, we are united to Him, and lay hold on that righteousness which is in Him, and receive all that grace which is offered and tendered by Him in the gospel. The just shall live by faith (Galatians 5:5). We through the Spirit wait for the hope of righteousness by faith (Galatians 2:20). The life only I now live in the flesh, I live by the faith of the Son of God. This is a very high honour and dignity unto them, and so to be accounted of by them; and, accordingly, it should have answerable effects and operations upon them, as--

2. The second is taken from their life and conversation; “who walk not after the flesh but after the Spirit.” These two they go still together; union with Christ and holiness of life they are inseparable. This passage before us is considerable here of us two manner of ways, separately and jointly. Separately, and so it consists of two distinct branches--the negative and the affirmative. The negative is in these words, which walk not after the flesh. The affirmative in these, but after the Spirit.