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

The Spirit of Christ

To have the Spirit of Christ is to be possessed by the Holy Spirit, who directs and sanctifies the believer in Jesus by the Word of God.

I. The Spirit of Christ towards God. This Spirit--

1. Begets and forms a Christlike character. “We are created in Christ unto good works.” The Spirit changes the bias of a man. Christianity is Christ in you.

2. Gives a Christlike devotion. This is not a prayerful age. But holy lives ever have been much in communion with God. If Jesus needed prayer, much more do we.

3. Leads to Christlike obedience. Christ’s life motto was, “I come to do Thy will, O God.” Obedience to God is the Spirit of Christ, and this obedience Jesus made the test of discipleship. This Spirit puts Christ before creeds, the truth before traditions, principle before policy, faith before feelings. It puts piety into practice, devotion into duty, love into labour, grace into giving, and power into prayer.

II. The Spirit of Christ toward man. Christ’s Spirit--

1. Was full of sympathy with man. Sympathy means to suffer with another. As a substitute Jesus suffered with man in his sins; He “Himself bare our sins in His own body on the tree.” And if any man have the Spirit of Christ he will have something of that vicarious sympathy for man’s redemption. Men of God have felt at times this soul burden; the Church of God has seasons of agonising for the salvation of sinners.

2. Labours to save men. Labour is the expression of Christ’s sympathy for man. The Spirit of Christ is not exclusive, but aggressive. Our devotion to Christ is ever measured by our sacrifice and toil to save men. Christ suffered to provide redemption, and the Christian must suffer to apply it. Thus it is “the Church fills up that which is lacking of the afflictions of Christ.” (J. P. Thoms.)

Every Christian possesses the Spirit of Christ

I. What is implied in being Christ’s.

1. There is a sense in which all men are His, by right of--

2. But Christ’s true followers belong to Him, as--

II. What is meant by the Spirit of Christ. Not, as some think, merely the mind of Christ, but the Spirit of God, is here intended (see context).

1. This is called the Spirit of Christ because--

2. As the Holy Spirit is the promise of the Father, emphatically (Acts 1:4), so also of the Son (Luke 24:49; John 14:1-31; Joh_15:1-27; Joh_16:1-33.). He actually confers it (John 4:10; Joh_7:38; Acts 2:38-39).

III. How it appears that we must have this Spirit in order to be Christ’s. We cannot be Christ’s unless we--

1. Know Him (John 10:14; Joh_10:27), but we cannot know Him without the Spirit of Christ (Matthew 11:27; Galatians 1:16; John 16:14).

2. Love Him (1 Corinthians 16:22), but we cannot love Him without that Spirit, the fruit of which is love (Galatians 5:22; Romans 5:5).

3. Obey Him (2 Corinthians 5:15; Romans 14:7; John 15:14; Joh_14:21; Hebrews 5:9), but we cannot obey Him without the inspiration and aid of His Spirit (John 15:5; 2 Corinthians 3:5).

4. Have an interest in Him, and are able to say, “My beloved is mine and I am His,” but this interest in Him we cannot have without His Spirit (1 Corinthians 12:13).

5. Are united with Him, members with their head; but this we cannot have without His Spirit.

6. We have His mind in us; but this we cannot have without His Spirit; meekness, long-suffering, goodness, etc., being fruits of the Spirit.

7. Are new creatures (2 Corinthians 5:17; Ephesians 4:21-24), and it is impossible we should be so without His Spirit (Titus 3:5). (Joseph Benson.)

Having the Spirit a test of being Christ’s

Ignatius, the martyr, used to call himself Theophorus, or the God bearer, “because,” said he, “I bear about with me the Holy Ghost.” And truly every Christian is a God bearer. That man is no Christian who is not the subject of the indwelling of the Holy Spirit--he may talk well, he may understand theology--he will be the child of nature finely dressed, but not the living child. He may be a man of so profound an intellect, so gigantic a soul, so comprehensive a mind, and so lofty an imagination, that he may dive into all the secrets of nature, may know the path which the eagle’s eye hath not seen, and enter into depths where the ken of mortals reacheth not, but he shall not be a Christian with all his knowledge; he shall not be a son of God with all his researches, unless he understands what it is to have the Holy Ghost dwelling in him and abiding in him, yea, and that forever. (C. H. Spurgeon.)

A comely disposition

Nothing is more desirable than a pleasant disposition. Without it we cannot be happy ourselves nor make others happy. When we have lost our temper we wake up to new appreciation of proper equipoise of nature. But a man says, “I can’t help it.” You can help it by having His disposition. The Spirit of Christ was a Spirit of--

I. Gentleness. True, He scathed the hypocrite; but for the most part His words and demeanour were inoffensive. This is remarkable when we bear in mind His omnipotence. Little children, who always avoid a rough man, rushed into His presence. Invalids, who shuddered at any other touch, asked Him to put His hand on their wounds. His footstep would not have woke up the faintest slumber. The calmness of His look shamed boisterous Gennesaret into placidity. How little of that gentleness we have! My sister’s arm was put out of joint and the neighbours came and pulled till her anguish was great, but to no purpose. When the surgeon came with one touch it was all right. So we go down to our Christian work with so rough a hand that we miserably fail. The dew of one summer night does more good than ten whirlwinds.

II. Self-sacrifice. Suppose by one course of conduct you could win a palace, while by another you might advantage men at the cost of your life, which would you choose? Christ chose the latter. How little of that spirit we have! Two children went out on a cold day; the boy with hardly any garments at all, and the girl in a coat that she had outgrown, and she said, “Johnny, come under my coat.” He said, “It is too short.” “Oh,” she said, “it will stretch.” But the coat would not stretch enough, so she took it off, and put it upon the boy. That was self-sacrifice. When the plague was raging in Marseilles, the College of Surgeons decided that there must be a post-mortem examination, in order that they might know how to meet and arrest that awful disease. And there was silence till Dr. Guion rose and said, “I know it is certain death; but somebody must do it. In the name of God and humanity I will.” He accomplished the dissection and died in twelve hours. That was self-sacrifice that the world understands.

III. Humility. The Lord of heaven and earth in the garb of a rustic. He who poured all the waters of the earth out of His hand begging a drink. Walking in common sandals, seated with publicans and sinners. How little you and I have of a spirit like that! We gather a few more dollars than other people, or get a little higher social position, and how we strut and want people to know their places!

IV. Prayer. You cannot think of Jesus without thinking of prayer. Prayer for little children: “I thank Thee, O Father,” etc. Prayer for His friends: “Father, I will that they be with Me where I am.” Prayer for His enemies: “Father, forgive them, they know not what they do.” Prayer for all nations: “Thy kingdom come.” How soon our knees get tired! We want more prayer in the house, in the social circle, in the Church, in the legislative hall, among the young, among the old. The moment when the Diet of Nuremberg were signing the edict that gave deliverance to Protestants, Luther was praying in his private room about it. Without any communication between the two Luther rose from his knees, rushed out into the street, and cried, “We have got the victory! The Protestants are free! “ That was prayer getting the answer straight from the throne.

V. Work. Christ was always busy. Hewing in the carpenter’s shop. Helping the lame man to walk. Curing the child’s fits. From the day on which they found Him “about His Father’s business,” to the time when He said, “I have finished the work,” etc., it was work all the way. We want the work easy if we are to perform it, the religious service short if we are to survive it. Oh for more of that better spirit which determines a man to get to heaven and to take everybody with him. Busy in the private circle, in the Sabbath school, in Church, busy everywhere for God and Christ, and heaven. (T. De Witt Talmage, D. D.)

A practical appeal

Note--

I. The necessity of having the Spirit of God dwelling in us. (Verses 9-11.)

1. The Spirit here spoken of is the Holy Ghost. But He is variously described as “the Spirit of God,” “the Spirit of Christ,” and “the Spirit of Him that raised up Jesus from the dead.” Beside all which, it is intimated that for the Spirit to dwell in us, is the same thing as for “Christ” to be in us. This mode of speaking is quite accordant with Paul’s common habit (Ephesians 3:16-19). To be “strengthened with might by the Spirit in the inner man,” and for “Christ to dwell in our hearts by faith,” and for us to be “filled with all the fulness of God,” are descriptions of one and the same experience. So also Ephesians 2:18; Eph_2:22. Compare our Lord’s discourses (John 14:10-11; John 14:15-21; John 15:26; John 16:7-15). These strange and involved expressions imply how distinct the personality, and how intimate the unity, between Father, Son, and Holy Ghost; and how completely all conspire in every part of the redeeming plan. The Holy Ghost, then, may be called the Spirit of God, inasmuch as He cometh forth from God. He is also the Spirit of Christ, inasmuch as He represents Christ, and is sent by Him to do the Saviour’s work. Further, to have the Spirit is to have Christ, because it is only through the Spirit that Jesus can take up His residence within. It follows, accordingly, that to have the Spirit of Christ in us, means something more than merely to have a disposition resembling Christ’s. It means that we have God Himself to dwell within our breasts. Let us not shrink from the full avowal of this momentous truth (1 Corinthians 3:16; 1Co_6:19; 2 Corinthians 6:16; Isaiah 57:15).

2. This possessing God’s Spirit is essential to our salvation. “If any man have not the Spirit of Christ,” he may have many virtues and much seeming religion, but he is none of Christ’s. The reason of this is evident; for without the Spirit no man can truly repent. Believe in Christ. Love God and keep His commandments.

II. How we may know if we have the Spirit (see verse 13).

1. What are “the deeds of the body?” (Colossians 3:5-10; Ephesians 4:22-32; Romans 13:12-14; Galatians 5:19-21; 1 Peter 4:3).

2. What is meant by mortifying them? To mortify the flesh is to wage war against it, and to cross it instead of indulging it. This is the constant battle of the believer’s life; and in its full extent it is not the battle of life to any but a Christian.

III. The happiness of such. “They shall live.” And further, “if Christ be in you, the body is dead because of sin; but the spirit is life because of righteousness.” Though the conflict be hard and painful, it is not in vain or without an adequate reward (Galatians 6:8). This “life,” which belongs to spiritual-mindedness, is a life of joy, which begins on earth, and then is consummated in heaven.

IV. “Therefore we are debtors not to the flesh, to live after the flesh.”

1. We owe it no allegiance, and need no longer be in subjection to its imperious bidding. We are emancipated from its tyranny by the power of the Son of God, who is able to make us “free indeed.”

2. On the other hand, you are debtors to the Spirit, to live after the Spirit. You owe your own soul much, both to make up for past neglects and injuries, and to bring it up to that high standard of excellence, in which alone it can find its perfection. And remember that the Spirit of God dwells within you, and if you surrender yourself to Him He will work in you” all the good pleasure of His goodness” (Ephesians 1:17-20; Colossians 1:9-13; 1 Thessalonians 5:23-24; 1Th_5:28). (T. G. Horton.)

Christ’s moral temper

I. Is identical with that of the great God. “The Spirit of God” and “the Spirit of Christ” are identical. “I and My Father are one.” Christ’s temper was--

1. Essentially benevolent. “He came not to destroy men’s lives, but to save them.” His severest reproofs were but the bass notes in the harmonies of His loving nature. The blows He struck at the stoner were but to break his chains and set him free.

2. Forgivingly benevolent. Examples are numerous: the woman in Simon’s house; the paralytic; His prayer for His enemies.

3. Earnestly benevolent. His benevolence was a burning passion. “Come unto Me all ye that labour,” etc., “O Jerusalem,” etc. Now all this is identical with the moral temper. Do you want to know how God feels towards you as a sinner? The biography of Christ will answer.

II. Is communicable to man. For--

1. Man is preeminently adapted to receive it. He is not formed to receive evil; it is repugnant to his conscience. The soul is made to live in love as its vital atmosphere.

2. Man is preeminently in want of this. It is the only Spirit that can expel the demon passions of evil that reign within, that can light up his soul with truth and blessedness.

3. Man has preeminent helps to this. The Scripture, the life of Christ, the ministry, etc.

III. Determines the condition of man. “If any man have not the Spirit of Christ, he is none of His.”

1. None of His loyal subjects. All who have this disposition delight in His law. All others are miserable vassals. They serve Him, but against their will.

2. None of His docile disciples. Love is essential to Christian knowledge. Without it men may be speculators, cavillers, dogmatists, but not teachable disciples.

3. None of His loving friends. The want of this is enmity to Christ.

4. None of His co-heirs. From this subject we learn that Christianity is--

Verse 10

Romans 8:10

And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.

The indwelling of Christ

I. For the present the indwelling of Christ in believers, by His Spirit, removes the power of death from the sphere of their spiritual nature only.

1. From that nature, however, it is removed. For “if Christ be in you,…the Spirit is life because of righteousness” (1 John 5:12). But on account of what “righteousness”? Surely not our own, for apart from Christ we have none. Under law, indeed, being alive, we should have continued to live, if we had maintained a perfect righteousness (Romans 10:5). But under the gospel, being found dead, we must first be made to live, in order to become holy. This “righteousness,” therefore, is that “righteousness of God which is by faith of Jesus Christ” (Romans 3:22; Rom_5:17-18). That one thing which of necessity precedes our life in Christ is justification in Christ (2 Corinthians 5:21; Romans 4:1-13; Rom_4:22-25), which is hence called a “justification of life” (Romans 5:18).

2. The new life, however, does not as yet extend beyond the spirit. “The body is dead because of sin,” and for the furtherance of the great mediatorial purpose. The postponement of the completed “adoption, to wit, the redemption of their body” (Romans 8:23), is made, not on account of any sin yet remaining in believers (Romans 8:1), but on account of the sin of the world, in so far as the deferring of their redemption from death promotes the world’s salvation. And how needful and wise that it should be so! How obviously inconsistent with a state of probation it would have been for believers to be exempted from death! If only these at the end of their probation were translated to heaven, how completely would the free exercise of the human will, in respect to matters of religion and the free development of human character, be fettered or overborne! Not to insist upon the anguish which would come into every stricken household if death were known to be the precursor of hell; nor to think how dark and dreary this world would become if there were in it no cemeteries in which were to be found the treasured remains of those who sweetly sleep in Jesus, awaiting the call to a deathless life. Let anyone try to imagine what possible advantage there could accrue from such an arrangement. Therefore Christians must continue to die, that they may “fill up that which is behind of the afflictions of Christ … for His body’s sake, which is the Church” (Colossians 1:24).

II. The removal of the dominion of death from the bodies of believers is but delayed till the Saviour’s second coming (Cf. Hebrews 9:28; John 6:39-40; Romans 8:19-23; 1 Thessalonians 4:16; 1 Corinthians 15:42-54)
. Of this believers have a double earnest.

1. The objective fact that God raised the body of Jesus. So strongly did the apostle feel upon this point as to maintain that the whole fabric of Christianity stands or falls with it (1 Corinthians 15:12-23).

2. The subjective fact of the indwelling of the resurrective Spirit. “If the Spirit of Him who raised up Jesus … dwell in you.”

1. Abjure the flesh and its debasing service. You are in no sense such debtors to the flesh as to be required to live according to its desires. Either you must slay the sinful flesh, or it will slay you (Romans 8:18).

2. Remember that the Spirit of Christ is yours. Say not that you are unequal to the work (Philippians 4:13).

3. When called to endure suffering and death, shrink not as though they were tokens of God’s displeasure, but rather be comforted that herein you are called to share the sufferings of your Lord, and to further His redeeming work (Philippians 3:10-11).

4. And bear in mind that the state of suffering on account of sin is but for a time (Romans 6:5; 2 Timothy 2:11-12). (W. Tyson.)

Christ in believers, notwithstanding death, is a sure pledge and earnest of eternal life

I. The supposition. “If Christ be in you” (2 Corinthians 13:5; Colossians 1:27).

1. Christ is in us--

(a) Life (Galatians 2:20).

(b) Likeness or renovation of our natures (Galatians 4:19; 2 Corinthians 5:17).

(c) Strength by the continued influence of His grace to overcome temptation (1 John 4:4; Philippians 4:12; 1 Corinthians 15:10; Hebrews 13:21).

2. None are Christians but those who have Christ in them.

II. The concession. “The body is dead because of sin.” Because--

1. The sentence is passed (Genesis 2:17; Hebrews 9:27). As we say of a condemned man, he is a dead man.

2. Sin is the cause of death.

(a) To finish transgression and make an end of sin.

(b) To free us from the natural infirmities which render us incapable of that happy life in heaven which is intended for us.

III. The assertion or correction, “The Spirit is life because of righteousness.” In which observe--

1. That believers have a life, notwithstanding death (John 11:25). Though the union between body and soul be dissolved, yet not their union with God.

2. This life is to be understood of body and soul (Romans 8:11).

3. The grounds are--

Conclusion: To enforce the great things of Christianity.

1. To live holily.

2. To die comfortably. Christianity affordeth the proper comfort against death, as it is a natural and penal evil (Hebrews 9:27). Heathens could only teach them to submit to it out of necessity, or as a debt to nature, or an end of the present miseries; but for us the sting of it is gone (1 Corinthians 15:56) and the property is altered (1 Corinthians 3:22). (T. Manton, D. D.)

True life

I. Its efficient cause--Christ in you.

II. Its development.

1. The body dies, through sin, preparatory to life.

2. The spirit lives, through righteousness, as the earnest of a better life. (J. Lyth, D. D.)

Christ our life

He dwells in us.

I. As the source of life.

1. By faith.

2. In the power of His Word and Spirit.

3. Producing a new birth unto righteousness.

II. As the Spirit of life.

1. Quickening.

2. Sanctifying.

3. Invigorating the soul.

4. By righteousness.

III. As the earnest of life.

1. The body is mortal through sin.

2. Shall be raised again in glory.

3. By the same Spirit that now dwelleth in us.

4. By whom also Christ was raised from the dead. (J. Lyth, D. D.)

Body and spirit

A gifted poet (Rev. W. Calvert) has feigned a most instructive allegory, to illustrate the connection and history of the body and soul, with respect to the Christian believer. He calls the soul Psyche, and the body Sarx, which are the proper terms in the Greek. These two start forth together on the pilgrimage of life. At the outset of their journey both are equally small, infantile, and feeble. Ere long, however, it is seen that Sarx grows faster than his more delicate companion, and begins to exercise an ascendency over her. Alas! if she were abandoned to his tyranny, she would in time be reduced to the most abject slavery, and finally sink with her despotic lord into the abyss of eternal woe. But the discordant pilgrims are met by a radiant stranger, Christ the Lord. To Him Psyche lends a charmed ear, as He tells her of her heavenly parentage and immortal destiny, and bids her take up arms against her coarse and cruel master, nor rest till she has brought him down to his proper position as her slave. It is only by subjecting him that she can either secure her own freedom or fit him for being her equal and honoured companion hereafter. Fired by the Lord’s exhortations, and assisted by His prowess, Psyche asserts her liberty, assumes superiority, and attempts the subjugation of the flesh. When symptoms of this change appear, Sarx, like an insolent giant, is first disdainful, then indignant, and finally takes up cudgels against his fair companion. This opposition calls forth all her strength, and, aided by her Saviour, she at length obtains the victory, binds the strong man with cords and fetters, and compels him to follow her footsteps, obedient to her pleasure. Many a treacherous effort doth he make, if Psyche remits her watchfulness and care, to regain his forfeited dominion; but, by the grace of Christ, she maintains her headship, waxing stronger and stronger as the pilgrimage advances, until at its close she seems endowed with the might of an angel, while her vanquished companion has sunk into the imbecility of an infant. Thus, though the “outward man perish,” “the inward man is renewed day by day” (2 Corinthians 4:16). A little longer, the day of trial closes, and their pilgrimage comes to an end. Sarx, exhausted, sinks on the cold strand and dies; while Psyche, released and happy, passes on, to cross the silver stream and enter the flowery land beyond. Yet is not her former companion forgotten. The Lord hath marked the spot where he fell, and will return again, at the last day, to bid him rise from the dust, and rejoin the glorified Psyche in the skies. (T. G. Horton.)