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

III. The second of these laws.

1. Is called--

2. When does this visitation of the Spirit descend upon the soul? This is shown by the words “In Christ Jesus.” As surely as when you enter a garden of sweets one of your senses becomes awakened to the perfumes; as surely as when emerging from the darkness of a close apartment to the glories of an unclouded day another of your senses is awakened to the light and beauty, so surely when you enter within the fold of Christ’s mediatorship, and are united with Him, then there is an awakening of the inner man to the beauties of holiness. We refer to a law of nature, the impression of every scene, in which he is situated, on the senses of the observer; and it is also by the operation of such a law that, if in Christ, we become subject to a touch that raises us to spiritual life, and maketh us susceptible of all its joys and all its aspirations.

3. What have we to do that we may attain this condition. I know of no other instrument by which the disciple is grafted in Christ Jesus, even as the branches are in the vine, than faith. And “the Holy Ghost is given to those who believe.” “The promise of the Spirit is unto faith.” (T. Chalmers, D. D.)

Delivered from the law of sin

Sin and death are partners of one throne and issue one law (cf. verses 14, 21)

. To obey the one is to obey the other. In former days Paul was compelled to do the bidding of sin. But the Holy Spirit has set him free by making His own will the rule of Paul’s life. Just so a conqueror, by setting up his own laws in a conquered country, makes the former laws invalid. That the country obeys the new laws is a proof of conquest. Similarly, the presence and guidance of the Spirit have made Paul free front the rule of sin. This is not a change of bondage, but freedom from all bondage. For the law of the Spirit is the will of our Maker, and therefore the law of our being. And to obey the law of our being is the only true freedom. “In Christ.” Paul’s deliverance took place objectively in the human body of Christ (Romans 3:24); subjectively, by Paul’s spiritual union with the risen Saviour (Romans 6:11). (Prof. J. A. Beet.)

Free from the law of sin and death

I. The misery of all men by nature. And that it consists of a state of bondage and captivity, which is here in this Scripture called the law of sin and death. We shall speak of the law of sin. Sin, in those which are unregenerate, does exercise a tyrannical power and authority over them, therefore it hath the denomination of a law given unto it; not that it hath anything which is good or lawful or regular in it, for it is properly the transgression of a law. But it is called a law in regard of that rule which it bears in the hearts of all those that are entangled with it. This is the condition of sin, that it carries with it the nature of a law to the subjects of it. First, in the constant actings of it; sin is like a law so. Things which are acted by law they are acted with a great deal of constancy. The ordinances of heaven and earth, the sun, moon, and stars, they keep their course by a settled decree which is upon them. Even so is it also with those who are carried by this law of sin; it is that which is usual with them, they make a constant course and practice of it as their trade and life. Secondly, it hath the motion of a law in that men are carried to it powerfully and irresistibly without opposition. So is sin to an unregenerate person; it commands him and has power over him, it rules and reigns in him. This is first of all grounded upon that curse which was laid upon man for his first rebellion. But, secondly, sin gets a great deal of power by custom, which has the force of a second nature with it, and in that regard the notion of a law. The Ethiopian may as soon change his skin, and the leopard his spots, as they may cease to do evil that are accustomed to it. Now, for the further illustration of it, we may take notice of the misery of this bondage in these following aggravations. First, in the subject of this thraldom; and that is the soul itself--the immortal soul--that part of man which had the image of God in a special manner imprinted upon it. For this to be in slavery and servitude is a very sad business indeed. We know in the way of the world how bondage is usually aggravated from the quality and condition of the person that is brought into it. Secondly, consider it also in the persons which men are in thraldom to by it, and that is to Satan and his instruments. For a man to be in bondage to a stranger it is not very desirable, but to be in bondage to an enemy or adversary is very abominable. Thirdly, there is an aggravation also in it from the nature and quality and condition of the servitude itself, in all the circumstances of it. Of all servants we count them to be in the worse case that are sold. To this we may further add the insensibleness of this their condition which is usually attendant hereupon. We count them most desperately miserable who discern not the misery which they are in, as mad men that sing in their chains. And so much may be spoken of the first branch of a natural man’s captivity, as it is considerable in his thraldom to evil expressed here in the text by the law of sin. The second is as it is considerable in his obligation to punishment: and that is here also expressed by the law of death, which is added and joined to the other and goes along with it. There is a three-fold death which the Scripture makes mention of, and they are all of them the wages of sin. First, natural death, which consists in the separation of the soul from the body (chap. 5:12). Secondly, there is also a spiritual death, which consists in a deprivation of the image of God upon the soul, and the withdrawing of His favour from it. When a man is void of all grace and comfort too, he is then thus far in a state of death (Ephesians 2:1). Thirdly, there is eternal death also, which consists in the separation of soul and body from God forever in hell. Therefore let us accordingly look upon sin and death in this conjunction. Let us not separate or divide these things which God hath thus put together, but in all temptations to the one think of the other.

II. The second is the happy recovery and restoration of believers by grace in these words, “The law of the Spirit of life in Christ Jesus hath made me free.” First, here is the remedy itself which is mentioned, “The law of the Spirit of life which is,” etc. Where, first, of the meaning of the words. First, there are three terms here before us; there is life, and the Spirit of life, and the law of the Spirit. By life here we are to understand the grace of holiness and sanctification. By the word Spirit joined to life we are to understand either the original, because it is wrought by the Spirit, or the activity and intention of it. By the law of the Spirit we are to understand the power and efficacy of it. For law it is a word of command and hath prevalency with it. Now the point which is here observable of us is thus much, that in the human nature of Christ there is a law of the Spirit of life. There is a fulness and sufficiency of all grace and holiness in Christ considered as He was man. This the Scripture doth sufficiently intimate and confirm unto us in sundry places of it, as in Colossians 1:19, “It pleased the Father that in Him should all fulness dwell.” This was requisite thus to be upon a two-fold ground and consideration especially--First, in regard of the personal union of His human nature with His Divine. Secondly, as this was requisite in regard of His personal union, so also in regard of His work of mediatorship. First, take it in the preparatory reference; and so the Spirit of life in Christ, it did fit Him and dispose Him and qualify Him for the work of the mediatorship. This we may conceive it to have done in these respects--First, in the sanctifying of the flesh of Christ in the womb of the Virgin. Secondly, it also dignified this nature and advanced it above all other creatures. Thirdly, this Spirit of life in Christ it did also fill His human nature with as much grace as it was capable of, and with all these perfections whereunto the nature of grace doth reach and extend itself. Again, further, it is also considerable in the exertions and transactions of it. Whatever Christ did as mediator, He was more particularly enabled hereunto from this Spirit of life. As first of all, it was this which quickened Him and encouraged Him in His entrance upon it. Secondly, it likewise sustained Him, and upheld Him in the very performance itself. Thirdly, in that moreover it at last revived Him and raised Him from the dead. Adam, he brought down our nature and subjected it to a great deal of disparagement by his transgression; but Christ by His purity and holiness hath set it up, and taken off that disparagement from it which was formerly upon it. Again, further, here is comfort as to the point of continuance of grace and perseverance in it. Forasmuch as that grace and holiness which we now partake of under the gospel, it is in good and safe hands. The grace which we had given us in Adam we lost, but that grace which we have now in the new covenant we have it upon better and surer terms, being such as is now rooted in Christ as the proper subject of it. This law of the Spirit of life it is in Christ Jesus. The second is the efficacy of this remedy upon St. Paul and all other believers, “Hath made me free from the law of sin and death”: where the remedy is as large as the disease, and the plaster as broad as the sore. Here is the law of the Spirit in opposition to the law of the flesh, and the law of life in opposition to the law of death in us. First, as to matter of justification. This holiness of Christ it frees us from the law of death and condemnation. But secondly, it holds good in point of sanctification likewise. The pure and holy nature of Christ is the spring and original of all holiness in us. “And of His fulness do we all receive, and grace for grace,” as the apostle tells us (John 1:12). The Spirit of God does not bestow grace upon us immediately, but he bestows it upon us through Christ. Let us learn from hence to bless God for Christ, and give Him the glory of His own holiness in us. (Thomas Horton.)

Spiritual emancipation

The word “law” may denote commandment, or the customary habit or state of any creature. In the one sense we talk of the laws of God, or the laws of kings; in the other sense we talk of the laws of nature, of matter, or of mind. It seems much better to understand the verse according to the second or subjective use of the word “law,” and then its reference is seen to be to the believer’s sanctification.

I. Man’s natural state of moral, thraldom.

1. There is a principle of depravity in every human heart (Romans 3:23; Galatians 3:22). The whole work of Christ, as tasting death for every man, is based upon the assumption that all the world is guilty before God; for if not, there must be some for whom Christ has not died, inasmuch as they needed no atonement. Yet where are these to be found? This principle of evil may be described according to its various modes of manifestation. It is--

2. This principle operates with the regularity of a natural law, determining all our volitions and affections. Man sins with the same certainty that an apple, loosened from the tree, drops to the ground. It is natural for the sun to rise and set, for the moon to wax and wane, for the tides to ebb and flow, for the seasons to revolve, and for the generations of men to be born and die: to do otherwise, in any of these instances, would imply a miracle or a violence done to the uniformity of nature. So likewise it is natural and inevitable that men, unrenewed by grace, should sin.

3. This law of sin is likewise a law of death. God by express enactment has appointed death as the wages of sin. “The soul that sinneth, it shall die.” But in addition to that external decree, there is an internal tendency in sin to fructify in death (James 1:15), and to destroy the life of the soul.

II. The state of moral freedom achieved for us by the gospel.

1. There is a principle of life in them that believe. They live, by having their minds enlightened with the knowledge of God, by feeling the burden of their sins removed, and by being able to look up to God with filial confidence and trust, by having the conscience cleansed from dead works to serve the living God, by being inspired with new emotions, animated by new aims.

2. This life is imparted and sustained by the Holy Ghost. It is not self-generated, but it is given from above. He who receives it is born of the Spirit.

3. This principle of life operates with the regularity of a law. The Spirit takes up His residence in the breast of the converted man, and goes on working till every thought is brought into subjection to Christ, and the work of the believer’s sanctification is complete.

4. This Spirit of life is realised only by our being in Christ. (T. G. Horton.)

Verse 3-4

Romans 8:3-4

For what the law could not do, in that it was weak through the flesh.

The requirement of the law

I. The Divine purpose for man, whether in the old testament or the new, is the same. The reader who turns from the one to the other seems to have passed into a new world. The things, such as sacrifices, etc., that seemed of most importance in the one, seem of no importance at all in the other. But under seeming divergence, there is essential unity--a unity that comes to the surface in the text. Here we read of “the righteousness,” or better still, “the requirement of the law.” Now what was this? Not what it seemed to the great mass of the Jews. Had the Pharisee who prayed, “God, I thank Thee,” etc., been asked, he would have given a list of things to be done or avoided. But now and then a prophet caught a glimpse of this purpose. Now it is the Preacher, “Let us hear the conclusion of the whole matter,” etc. Then it is Isaiah (Isaiah 58:6-7). Now it is Micah (Micah 6:8). Then it is David in the fifty-first Psalm, “The sacrifices of God are a broken spirit,” etc. The end of the law was not to make formalists, but good men. And the purpose of God is the same under the Christian dispensation. What God desires is not certain forms, services, emotions, but the renewal of the whole nature, inner and outer.

II. Christ has come that God’s purpose might be completely attained. Attained as it never could have been in any other way--that it might be “fulfilled” in us. ‘The architect sees in vision a glorious building. As yet it is empty. The masons labour and it is filled full, completed, realised. The father has a dream for his son just starting in life. When the son lives that life and becomes the pride of his father, he fulfils it. What St. Paul means is that our Father has had a dream for us. And that that dream might be accomplished, that we might become good, “God sent His own Son in the likeness of sinful flesh and for sin.” And in Christ He did all that was needed. He condemned sin just where it needs condemning, in the sinner’s heart. He made a full and complete atonement. He supplied the mightiest of all motives to a new life in the constraining love of Christ. And He promised the most effectual of all help in the gift of His Spirit. Have we, too, a dream? Do we want to be true children of God? Christ is the only Way. Trust, love, and follow Him, and you shall have “the righteousness of the law” fulfilled in you.

III. There is but one process by which this purpose can be attained. The sphere in which it is to be done is that of active, not of contemplative life. In business and home duties and cares we have to decide whether we will yield to the cravings of the flesh or the promptings of the Spirit. And it is as we walk in that Spirit, and take up our cross and deny ourselves, that we grow up into Christ, become like Him, and God’s plan--our perfection and happiness--is fulfilled in us. (J. Ogle.)

Law helpless

The “Laocoon” may serve as an artistic embodiment of Romans 7:14 to end. But the issues of the struggle differ. Laocoon is overcome; St. Paul conquers, in the grace of Christ. Self-effort for righteousness is a hopeless struggle. St. Paul found the “more excellent way.”

I. There is one thing man must somehow attain--it is “righteousness.”

1. Except for this pursuit of righteousness, it is not worth being a man at all. Without it how is man higher than the beast? No man really lives save as he pursues this. No man can ever be satisfied save as he attains this.

2. But what is righteousness? It is--

3. Taking these ideas of righteousness then, it appears that men wholly fail to attain it by self-effort. And self-effort ends in a despairing sense of the power of sin. Then arises the question--Can we attain righteousness by any helps we can secure? Try two.

II. The offer of help by the law. What is law? The plain statement of what is right, made to us with befitting sanctions. This cannot help us to righteousness. Because--

1. Of its nature. It can only disclose sin and condemn. “I had not known sin, but by the law.” It cannot give life.

2. Of the corruption of man. He is “weak through the flesh”; he “cannot do the thing that he would.” There is no hope of ever making flesh render perfect obedience. It is plain that “law is helpless.”

III. The offer of help by God. This help is in no sense intended to set law aside. It is the offer of power to obey. And the offer is made in Christ Jesus, who came into the world bringing a new force of Divine life. How, then, does God in Christ help? Not as law does, trying to shape conduct and force the flesh, but by quickening the spirit, renewing the will, moulding the inclination, inspiring the soul with love to God, and holy desires. And this succeeds. Thus urged and inspired, the spirit can master the flesh, and win the righteousness which the law requires. (R. Tuck.)

The law’s inability to justify and save

I. Of what law doth the apostle here speak? God’s own law, in its strict and proper acceptation, viz., that revelation which the great Lawgiver hath made of His will, therein binding the reasonable creature to duty. But what law of God? Either that primitive law which He imposed upon Adam (and in him upon all mankind), upon the keeping of which He promised life, upon the breaking of which He threatened death; or else, that law which He gave Israel from Sinai, namely, the decalogue or moral law, which was but a new draught of the law first made with Adam.

II. What is the thing in special which the law could not do?

1. You read (Romans 7:1) of exemption from condemnation. Now this the law could not do; the law can condemn millions, but it cannot save one.

2. You read (Romans 7:2) of being made flee from the law of sin and death. Herein, too, was the law impotent; it might lay some restraints upon, but never bring down the power of sin.

3. There is the blessed empire of the spirit over the flesh, as also the full and perfect obeying of the law’s commands; neither of these could the law effect.

4. Reformation of life the law could not do.

5. The text speaks of the condemning of sin; the law can condemn the sinner, but not (in a way of expiation) sin itself.

6. There is the reconciling of God and the sinner, the satisfying of infinite justice, the justifying of the guilty, the giving of a right and title to heaven. Now the law was under an impossibility of effecting any of these.

III. What is the weakness of the law here spoken of?

1. The word is used to set forth any debility, whether it be natural or preternatural, as being occasioned by some bodily disease. The apostle speaks of the weakness of the commandment (Hebrews 7:18), and weak and beggarly elements (Galatians 4:9). Here a higher law was in his eye, and yet he attributes weakness to it also; it could not do because it was weak, and it was weak because it could not do.

2. This weakness of the law is not partial, but total; it is not the having of a lesser strength, but the negation of all strength. A man that is weak may do something, though he cannot do it vigorously, exactly, and thoroughly; but now (as to justification and salvation) the law is so weak that it can do nothing.

IV. What the flesh is here by which the law is made thus weak? The corrupt, sinful, depraved nature that is in fallen man. Observe that the weakness of the law is not from the law itself, but from the condition of the subject with whom it hath to do. When man was in the state of innocency, the law (Samson like) was in its full strength, and could do whatever was proper to it; yea (as to itself), it is able yet to do the same; but the case with us is altered; we cannot now fulfil this law, nor come up to what it requires of us, and therefore it is weak. The strongest sword in a weak hand can do but little execution; the brightest sun cannot give light to a blind eye. The law strengthens sin, and sin weakens the law (1 Corinthians 15:56).

1. The special matter of the law’s weakness.

2. The grounds or demonstrations of the law’s impotency.

(a) He must have grace, sanctification, holiness, etc., but the law will not help him to these. It is holy itself, but it cannot make others holy; it can discover sin, but it cannot mortify sin. The law is a killing thing, but it is of the sinner, not of the sin; it hath by reason of the flesh a quite other effect; for it doth rather enliven, increase, and irritate sin, as water meeting with opposition grows the more fierce and violent; and the disease, the more it is checked by the medicine, the more it rages (Romans 7:8).

(b) The law calls for duty, but it gives no strength for the performance of it, Pharaoh-like, who exacted brick but allowed no straw.

(c) Great is the sinner’s need of faith; for without this no justification, no peace with God, no heaven. Now the law knows nothing of faith; nay, it is diametrically opposite to it (Galatians 3:12).

Application:

1. Here’s matter of deep humiliation to us. How should we lament that sinful nature by reason of which the law cannot do that for us which otherwise it would!

2. It is necessary that I should vindicate the honour of the law, and obviate mistakes and bad inferences.

(a) Weak. For though as to some things it be under a total impotency, yet as to other things it still retains its pristine power. It cannot take away sin, or make righteous, or give life, but as to the commanding of duty, the directing and regulating of the life, the threatening of punishment upon the violation of it, here it can do whatever it did before.

(b) Useless. For though the law be not of use as to justification, yet it is of use as a monitor to excite to duty, as a rule to direct, as a glass to discover sin, as a bridle to restrain sin, as an hatchet to break the hard heart, as a schoolmaster to whip you to Christ (Galatians 3:24).

3. Was the law thus unable to do for the sinner what was necessary to be done? then never look for righteousness and life from and by the law. It highly concerns every man in the world to make sure of righteousness and life; but these are only to be had in Christ in the way of believing, not in the law in the way of doing.