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

Christ’s holy life a living condemnation of sin

The flesh in Him was like a door constantly open to the temptations of pleasure and pain; and yet He constantly refused sin any entrance into His will and action. By this persevering and absolute exclusion He declared it evil and unworthy of existing in humanity. This was what the law, “because of the flesh,” which naturally sways the human will, could not realise in any man. The law could undoubtedly condemn sin on paper, but Christ condemned it in a real living human nature. Hence the reason why He must appear in flesh. For it was the very fortress where sin had established its seat that it behoved it to be attacked and conquered. Like the hero spoken of in the fable, He required Himself to descend into the infected place which He was commissioned to cleanse. Thus from the perfectly holy life of Jesus there proceeds a conspicuous condemnation of sin; and it is this moral fact, the greatest of the miracles that distinguished this life, which the Holy Ghost goes on reproducing in the life of every believer, and propagating throughout the entire race. This will be the victory gained over the law of sin (verse 2). Thus we understand the connection between the “condemned” of verse 3 and the “no condemnation” of verse 1. In His life He condemned that sin, while by remaining master of ours, would have brought it into condemnation. The condemnation of sin in Christ’s life is the means appointed by God to effect its destruction in ours. (Prof. Godet.)

Verse 4

Romans 8:4

That the righteousness of the law might he fulfilled in us.

Righteousness fulfilled

I. The design of God in thus, by Christ, condemning sin in the flesh. The penalty of the law is fulfilled in us when, as members of Christ’s body by spiritual union, we are freed from condemnation; but it is in sanctification that the righteousness of the law is fulfilled--i.e., when we have the law written in our heart, and obedience, flowing without constraint, is the inward instinct and law of life. Bear in mind that “Love is the fulfilling of the law.” In this respect the law and the gospel are one. But as two dispensations or modes of treatment they differ in toto. The action of the law is by precept and constraint--it seeks to guide from without--urging its minute details upon a reluctant heart. The gospel frees us from this bondage of verbal precepts and details, and by the manifestation of God’s love awakens love, thus beginning where the law left off, with love, which was the end of the commandment. There is nothing in the way of obedience that we cannot by love accomplish. Note--

1. That the gospel does not destroy the law. “Do we make void the law through faith?--nay, we establish the law.” We are free from the law only that we may be under the law to Christ.

2. That the salvation of the gospel is not only a salvation from wrath, but from sin.

3. That however imperfectly this salvation is realised by us it may be fully accomplished--a righteousness fulfilled.

II. The persons in whom this design is accomplished--“In us who walk,” etc.

1. Only in proportion as the spirit works within can we take full possession of our privilege as believers in Christ, as free from the bondage of the law. Hence it is that character becomes the test of our Christian state.

2. Character is determined by the prevailing principle (or law) which governs the life. Two such principles divide all mankind--the flesh and the spirit.

3. Christian experience is a practical realisation of the spiritual life. It is not thinking or feeling, but walking after the spirit. They who sit down in spiritual sloth are not walking after the spirit, and therefore we have no evidence of their acceptance with God. Examine yourselves. Is your life Christ-like, or worldly? (P. Strutt.)

The righteousness of the law fulfilled

In this verse the apostle lays down the end of God’s sending His Son in the flesh for the condemnation of sin, and that is, “that the righteousness of the law might be fulfilled in us.” There are two general parts which are here observable of us. First, the benefit itself which is conveyed by Christ, and that is, a fulfilling of the righteousness of the law in us. Secondly, the qualification of the persons who have particular interest in this benefit, and those are they “who walk not after the flesh but after the spirit.”

I. We begin with the first, viz., the benefit itself. “That the righteousness of the law,” etc. Where first we are to explain the words, and then to come to the doctrine observable from them. That whatsoever the law could demand and require of us, the same is fully satisfied and fulfilled by Christ. He hath fulfilled the righteousness of the law in our behalf. For the opening of this present point unto us, we must know that the righteousness of the law may be taken two manner of ways. There is a double right which the law of God does challenge in us--a preceptive or commanding right, and a vindictive or avenging right. Now both these rights has Christ satisfied and discharged for us. First, He hath satisfied the right of obedience, in that He hath fulfilled the whole law of God in our stead. Secondly, He hath satisfied the right of punishment, in that He hath endured all the wrath which was due unto us for our transgression of this law. Thirdly, Christ’s satisfaction of the law, as concerning obedience unto it, is accounted as ours; insomuch as the righteousness of the law is said to be fulfilled in us. Fulfilled in us; how is that? Not in our persons, but in our Surety. In regard of the intention and purpose of God Himself, who does bestow Christ upon us to this end; Christ was given by God for righteousness, and for righteousness in this explication, namely, of full and perfect observation of the whole law. The use and improvement of this point to ourselves in a way of application comes to this--

1. As a word of singular comfort to all the true servants of God which groan under the burden of their own failings and omissions.

2. We may hence also take notice of the infinite wisdom and goodness of God which hath made such a happy repair of that righteousness which we lost in Adam; and that upon two considerations it is more full and complete.

II. Now the second is the qualification of the persons. “Who walk not,” etc. From hence observe, first in general, that all men indifferently have not a share in the comforts of the gospel. Therefore let none too rashly and over-hastily apply them to themselves. Secondly, in particular observe this, that justification and sanctification must go together; they only who walk after the spirit have Christ’s righteousness imputed to them, and have the law fulfilled in them. Secondly, because Christ came by water as well as by blood; there is His spirit as well as His merit. Thirdly, because God is exact and complete in His works in us; and so as He justifies, so also will He sanctify. It shows the vanity of those who hope to be saved by Christ, while they live in all manner of sin. Those that walk in the spirit, they have here an evidence of their justification from their sanctification. We see here that it is not enough to abstain from evil, but we must also do good. (Thomas Horton, D. D.)

The righteousness of the law accomplished in the believer

I. The exalted character of the law.

1. Emanating from a Being infinitely perfect, it follows--

2. In requiring this, the creature shall have no ground for impeaching the Divine goodness. As if fearful of perplexing the mind with a multitude of enactments, our Lord has presented one precept, the perfect keeping of which involves a virtual fulfilment of all (Matthew 22:37). What an unfolding of the wisdom of God is here! In securing to Himself the supreme love of His creatures, He wins a willing obedience to every precept of His law.

II. Is what sense is the righteousness of the law accomplished in the believer?

1. Not in our own persons. Where, then, would be the weakness of the law? The law has never yet received a complete fulfilment in any fallen creature. Where is the creature who can assert his plea of perfect love to God?

2. The Lord Jesus fulfilled the righteousness of the law in the behalf of His people. He only could do so who was Himself “holy, harmless, undefiled, and separate from sinners.” The first step in this wondrous achievement was His being made under the law. Having made Himself amenable to the law, He then proceeds to its fulfilment. Trace the outline of His obedience. Is the grand moving spring of the law, love? Where was ever seen such love to God as our Surety displayed? And did not that affection constrain Him to a supreme consecration to His Father’s glory? In addition to supreme love, was there not the most perfect sanctity of life? Accompany Him to the baptismal waters, and hear Him exclaim, “Thus it becometh us to fulfil all righteousness.” Then follow Him to Calvary, and behold His obedience unto death--was there ever such a law fulfiller as the Son of God?

III. In what way are we to reconcile the honouring of the law by Christ and the fulfilment of its righteousness in us? The difficulty is solved by a reference to the federal union of Christ and His Church. Standing to His people in the relation of a covenant Head, the law being fulfilled by Him in a legal sense, it was virtually a fulfilment of the law by us, His obedience being accepted in lieu of ours (2 Corinthians 5:21; Romans 5:19). Thus every humble sinner who, feeling the plague of his own heart, breaking away from his dependence upon a covenant of works, and reposing in simple faith beneath the righteousness of the Incarnate God, shall never come into condemnation.

IV. The rightful claimants of this privileged state are described as those who walk, etc. A Christian may be ensnared and stumble, but he walks not after the flesh. “A just man falleth seven times, and riseth up again.” An unrighteous man falls, but where he falls he lies. “He that is unrighteous is unrighteous still.” But those in whom the righteousness of the law is fulfilled in their Surety, and in whom a gospel righteousness, an evangelical obedience, is performed by themselves, “walk after the Spirit.” Conclusion:

1. Behold, what an open door does this subject set before the humble, convinced sinner. The law, now honoured as it never was--think you that the Lord will reject the application of a single sinner who humbly asks to be saved?

2. Saints of God, keep the eye of your faith immovably fixed upon Christ, your sole pattern. Our Lord did not keep that law that His people might be lawless. The “righteousness of the law is fulfilled in us” when we “walk after the Spirit,” in conformity to Christ’s example. (O. Winslow, D. D.)

Verse 5-6

Romans 8:5-6

For they that are after the flesh do mind the things of the flesh.

Description of regenerate and unregenerate

The word “flesh” is here to be taken not in the natural sense, but in the moral; and the word “Spirit” is here to be taken for the Spirit of grace and regeneration. First, the universality of these two states and conditions of men; and secondly, the contrariety. First, to take notice of the universality of these two states and conditions, as they do divide and make up the whole world; for so they do. All men living are one of these two. Therefore let us everyone search and examine ourselves in this particular, and observe how the case is here with us; whether we are such as are after the flesh, or which are after the Spirit. As there is not a middle place betwixt heaven and hell, so there is not a middle state neither betwixt sin and grace. This it may be much discovered by us according to the principles that prevail in us; by what we most delight in and give ourselves to. The second is in reference to the contrariety, in that they are opposed here one to the other (Galatians 5:17). The contrariety of these two sorts of persons one to the other is considerable in sundry particulars; as, first, the contrariety of their principles which they are carried by, and that is, of flesh and of Spirit (Galatians 5:17). There is a different law and rule and principle, which does act and move the servants of God than does other persons. Secondly, the contrariety of their aims and projects and designs. Those who have different and contrary ends which they do set down and propound to themselves, they must needs be contrary to one another. Thirdly, the contrariety of their courses and actions and conversations. This is another thing which makes up this contrariety to us as observable in them. The consideration of this point is thus far useful to us. First, as it gives an account of that enmity which is in the one to the other (Galatians 5:22; John 15:19). Secondly, we see here also how unsuitable it is for those who are good to have intimate society and familiarity with those who are evil. Thirdly, we have from hence a discovery likewise of the excellency of the kingdom of Christ, and of the efficacy and power of the gospel, which makes such an admirable change and alteration as we may observe it to do. This is the nature of conversion, to deliver us from the power of darkness, and to translate us into the kingdom of Christ, as the apostle expresses it to us there in that place in Colossians 2:13. The second is the difference of properties as belonging to these persons, and that is, that the former do mind the things of the flesh, the latter the things of the Spirit. First, to speak of the former, which is the property of all carnal and unregenerate persons, such as are yet abiding and continuing in the state of nature, and here expressed to be after the flesh. This is that which is here declared of them, as proper to them, that they do mind the things of the flesh. When it is said here that carnal persons do mind carnal things, and they that are after the flesh the things of the flesh, this minding it may admit of a various explication to us. First, they mind them in a way of apprehension, that is; they understand them, and know what belongs unto them; they are well skilled and expert in them. This is one property of carnal and worldly persons, that they are best seen and knowing in such things as these are. Worldly men are best able to judge of worldly matters; as for the things of the Spirit, matters of grace and holiness, here they are plainly ignorant and unlearned. Everyone is still most capable and apprehensive of such kind of matters as he hath a proper genius for and inclination to; now this have carnal persons to worldly things. Secondly, in a way of affection. They mind them, that is, they favour them and relish them and take delight in them. Worldly persons, their hearts are set upon the world, and it is the most delightful thing to them of anything else. Thirdly, in a way of contemplation. They mind them, that is, they think upon them; such things as these are the chiefest study and meditation, and which their thoughts are most exercised about. Fourthly, in a way of activity and contrivance. They mind the things of the flesh, that is, they lay out chiefly for it. They bend their chiefest study and endeavour to promote such things as these are. They seek opportunities for the flesh, and they seek how to accomplish and to improve these opportunities. Now, the ground of all this is two fold. First, that inward principle which does act in them and prevail in them. This is a sure rule, that everything doth after its kind. Nature it is a most certain principle wherever it is. Secondly, there is Satan also who has a further stroke and influence hereupon. He is the spirit that works in the children of disobedience (Ephesians 2:2). He makes it his business to promote these things in them, by his suggestions and instigations and concurrences and assistances of them. The consideration of this point may be thus far useful to us. First, as a sad discovery to us of the state and condition of the generality of people in the world. Secondly, we may learn from hence the necessity of regeneration and the work of the new creature, in order to a holy life to be led by us, and the freeing of us from the power and dominion of sin in us, because so long as men are carnal they will be sure to do carnal things. The second is the property of those who are spiritual and regenerate, and that is, that such as these they do mind the things of the Spirit; that is, heaven and heavenly things, grace and holiness. First, spiritual persons, they have their minds enlightened to discern of spiritual things. The reason why most kinds of people do so little regard the things of the Spirit, is indeed because they do so little know the things of the Spirit, nor understand that excellency which is in them. That which men do not know, they do not desire. Secondly, as spiritual persons have an enlightening of their understanding to discern these things; so they have a touch also upon their hearts to suit with them, and to correspond unto them. Thirdly, they have, moreover, the Spirit of God Himself dwelling and abiding in them, who is a faithful monitor to them and exciter of them to that which is good. The use of this point to ourselves may he drawn forth into sundry particulars. First, as it calls us to search and examination of our estate in this respect, and to see how it is indeed with us. There is nothing more necessary for Christians, and those that profess religion, than to be able to make it out to themselves that they are such as are truly regenerate and after the Spirit. So again, as for the affection to these things; let us examine that. Men are then said to mind those things indeed when they savour them, and have some relish of them. Now, how is it to this? Alas! there are a great many people that do it not at all. The Word and the sacraments and prayer and the communion of saints, it may be they are present at them, and in a formal and customary manner partakers of them, but they relish no sweetness in them at all. And so likewise for contemplation. What are the things which we chiefly meditate and think upon in our greatest retirements, when we are solitary and alone by ourselves? Is it these things of the Spirit; yea, or no? “O how I love Thy law!” says David, “it is my meditation all the day” (Psalms 119:97). Again, for counsel and contrivance and design. How is it here? What is the business which we do most of all study, and endeavour and beat our brains about? Is it the great things of the world, how to improve ourselves and enlarge ourselves here; or is it to get grace into our hearts? (Thomas Horton, D. D.)

The things of the flesh and the things of the Spirit

I. “The things of the flesh” are the bodily appetites, sympathies, and propensions. These are its great forces moving its members and organs. These are--

1. Good when subordinated to the interests of the soul. When they are controlled by a holy intelligence they are blessed handmaids to the Spirit.

2. Bad when they are allowed to hold empire over the soul. This they do in all unrenewed natures; the curse of humanity is when the body rules the intellect and conscience too. “What shall we eat; what shall we drink?” etc.

II. The things of the Spirit are its moral intuitions, rational dictates, intuitive longings, and varied powers of thought and sentiment. These are--

1. Good when they control the things of the flesh, when they hold the body in absolute subjection--use it as an instrument.

2. Bad when they are devoted to the things of the flesh. They are often thus devoted; souls are everywhere prostituted to animalism. (D. Thomas, D. D.)

The opposition between the things of the flesh and the things of the Spirit

I. As human to Divine (Matthew 16:23).

II. As earthly to heavenly (Philippians 3:19; Colossians 3:2).

III. As sin to holiness (Galatians 5:19-23). (Archdeacon Gifford.)

Minding the things of the flesh

It is not necessary that you mind all the things of the flesh in order to constitute you carnal man. It is enough to fasten this character upon you, that you have given yourself over to the indulgence or the pursuit even so far as one of these things. A sinner may not be a debauchee, and neither the one nor the other may be an aspiring politician. But whatever the reigning passion may be, if it have the effect of attaching you to some one object that is in the world, and which with the world will terminate and perish--then still your mind is in subjection to an idol, and the death of the carnally minded is your inheritance and your doom. Be not deceived, then, ye men, who, engrossed with the cares, and observant of all the sobrieties of business, are not addicted to the influences of dissipation; nor ye, who, heedless of wealth’s accumulations, can mix an occasional generosity with the squanderings of intemperance and riot; nor ye, who, alike exempted from sordid avarice or debasing sensuality, have yet, in pursuit of an ascendency over the mind and the measures of your fellow men, made power the reigning felicity of your existence; nor yet even ye, who, without any settled aim after one or the other of these gratifications, fluctuate in giddy concern from one of the world’s frivolities to another. None of you mind all the things of the flesh; yet each of you mind one or the other of these things, and that to the entire practical exclusion of the things of the Spirit from the preference of your habitual regards. We do not charge you with a devotion of heart to all these things in the world which are opposite to the love of the Father, any more than we charge you with idolatrously falling in obeisance to all the divinities of a heathen polytheism. But still, if only one of these divinities be your God, there were enough to constitute you an idolater, and to convict you of a sacrilegious disavowal of the King who is eternal and immutable. And so, your one earthly appetite, though free from the tyranny of all the others; your habit of ungodliness, though it be the only one that breaks out into visible expression in the history of your life--of itself renders you a carnal man; of itself drives you from the spiritual territory; of itself proves that you are still one of the children of this world; and that you have not passed from death unto life. (T. Chalmers, D. D.)

The carnal and spiritual mind

I. The marks of the carnally minded.

1. They “mind the things of the flesh.” The “flesh” is the body, man’s animal nature, the seat of sensual appetite and passion. It is through the organs and the senses of the flesh that we engage in the activities of the world, and participate in its enjoyments or sorrows. “The things of the flesh,” therefore, are all the things of this present life, apart from any connection with that which is unseen and eternal. These are summed up in chap. 1, as “the creature,” which is worshipped and served rather than the Creator. They are spoken of by John as “all that is in the world” (1 John 2:15-16). This “all” is further defined as “the lust of the flesh, and the lust of the eyes, and the pride of life”--covetousness, sensuality, and ambition. To “mind” these things is to think a great deal about them, to set our affections upon them, and to satisfy our souls with their possession (Luke 12:16-20).