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

The indwelling of the Spirit

I. The fact. The law of progress obtains in all the dispensations. The old was grandly material, appealing to our sensuous nature, and preparatory, adapted to the childhood of the race. The coming of Christ introduced a better state of things, and substituted realities for symbols. But although He performed mighty works and “spake as man never spake,” yet a more glorious dispensation was to succeed (John 1:50; Joh_14:12), which is to ultimate in the reign of grace on earth, in heaven itself, and in the finished glory of the saints. But does the Spirit in this His peculiar dispensation dwell in man? Read John 14:16-17; the text; 1 Corinthians 3:16; 2 Timothy 1:14; 1 John 4:4.

II. Its nature and extent.

1. Is it a real dwelling, or are those Scriptures to be understood in a figurative sense? We believe in the omnipresence of the Spirit (Psalms 139:7). But omnipresence is an attribute; the indwelling of which we speak is that of a person, a voluntary presence--a presence that may be withdrawn--that is circumscribed and conditioned--that has no affinity with sin, and consequently is never realised in an unbelieving heart. It is a presence that may be grieved, offended, and driven away, and is therefore not an attribute, but a person.

2. Neither is this presence to be regarded simply as a Divine influence. Person is the being who acts; influence is the effect of the action, and the question is, Is it the influence or the person of the Holy Spirit that dwells in the heart of believers? Practically, it is both; for wherever the Spirit in His personal presence is, there will His influence be felt. He does not stand or send His messages; but He enters within, instructing us by His wisdom, making us happy in the consciousness of His fellowship and protection.

III. Its moral and spiritual effects.

1. A more accurate and discriminating understanding of the Scriptures. The more practical portions of God’s Word are level to the capacity of children. Still there are “some things hard to be understood,” things into which even the angels desire to look--the deep things of God. To the unbelieving the Scriptures are a sealed book. It is not learning nor genius that breaks the seal; its Divine Author is its true interpreter, even the Spirit of truth that dwells within us (1 Corinthians 2:11). Could you entertain in your family the most scholarly man of the age, have familiar access to his mind and heart, thus becoming more and more initiated into hit style and spirit, such acquaintance would give a quickened impulse to your mind, a keener relish for his writings, and a key to their true exposition. The believer is supposed to entertain One of boundless intelligence, who is continually unfolding the sublimest truths, and arousing his mental energies by new and startling discoveries of the great Christian verities; and it is impossible for him to be under such tuition without greatly enlarged mental capacities for knowing and interpreting the Scriptures, whose author is the Holy Spirit.

2. A greater unity among Christians. Strife and division were among the earliest developed evils in the apostolic Church (1 Corinthians 3:4). This was a most undesirable state of things, marring the beauty and symmetry of Christianity. But Christ anticipated this evil (John 17:21). Unity among Christians is a desirable thing in itself, and nothing so wins the world to a believing reception of the gospel, and nothing so effectually works scepticism as strifes and divisions. And if Christ’s prayer is to be answered, there will be a drawing together of Christian hearts--One Lord, one faith, and one Spirit. To hasten a result so devoutly to be wished, we may employ outward and visible means; we may hold “union conventions”; but a real heart union, finding its expression in visible fellowship, in cooperative labours, will be realised, just as the Holy Spirit finds indwelling in believers and in the Church.

3. Purity of life. The Spirit is holy, and will not dwell in a heart that harbours even the thought of sin. But when He does enter He brings every thought, power, and passion into cordial obedience to Christ. His presence is a continual corrective and restraint, an abiding stimulus to a right life. Were you entertaining a highly honoured guest, everything in the domestic arrangement would be ordered to suit his taste. Sinning in a believer is something more than transgression; it is sacrilege.

4. A more attractive Christian life. Persons intimately associated become assimilated; and if the Holy Spirit should assume form or expression, it would be the most attractive conceivable. He is sometimes represented in the form of a dove, because of His grace and beauty. A palace enriched with all works of art, surrounded by all natural beauties, may well symbolise the regenerated human heart where the Spirit dwells, making the life not sad but songful.

5. A more effective Christian life. (S. B. Burchard, D. D.)

The indwelling of the Spirit

That which gives being to a Christian is the Spirit of Christ dwelling in him. He is to a Christian what the soul is to a man. Consider what a thing the body is without the soul, how defiled and deformed a piece of dust it is. Truly the soul of man by nature is in no better case till this Spirit enter; it hath no light in it, no life in it (Ephesians 4:18). The eye of the mind is put out, and if it be darkness, how great is that darkness! And from this woeful defect flows the alienation of the whole soul from the life of God, that primitive light being eclipsed, the soul is separated from the influence of heaven. Man was once the dwelling place of princely and Divine graces, the Lord Himself was there; and then how comely and beautiful was the soul! But now it is like the desolate cities, in which the beasts of the desert lay, and their houses are full of doleful creatures, where owls dwell, and satyrs dance, where wild beasts cry, and dragons in the pleasant places (Isaiah 13:21-22; Jeremiah 50:39). The Bethel is become a Beth-aven, the house of God become a house of vanity; by the continual repair of vain thoughts, the house of prayer is turned into a den of thieves and robbers. Now, judge if there be not need of a better guest than these. Now, when the Spirit of Christ enters into this vile, ruinous cottage, He creates a new light within, which makes a man behold the light shining in the gospel; and behold all things are new, himself new, the world new, and God new. And as the Spirit enlightens, so He enlivens; He kindles a holy fire in his affections to consume his corruption. This Spirit makes a Christian soul move willingly toward God; it is an active principle that cannot rest till it rests in its place of eternal rest and delight in God. And then the Spirit reforms this house by casting out all these wild beasts that lodged in it, the savage and unruly affections that domineered in man. There are idols in the heart, and these must be cleansed out. And all this the Spirit will not do alone, but honours you with the fellowship of this work; and therefore you must lay your account, that the reformation of this house, for so glorious a guest, will be laborious. How infinitely is that compensed! When He shall take up house fully in you, it will satisfy you to the full. In the meantime, as He takes the rule and command of your house, so for the present He provides for it, and oh, how sweet and satisfying is it! (Romans 14:17). What a noble train doth the Spirit bring along with Him to furnish this house! Many rich and costly ornaments hang over it and adorn it, to make it like the king’s wife, all glorious within; such as the ornament of a meek and quiet spirit (1 Peter 3:4); the clothing of humility, simple in show, but rich in substance (1 Peter 5:5). And being lodged within, what sweet fruits is the Spirit daily bringing forth to feed and delight the soul withal! (Galatians 5:22-23). And He is a Spirit of consolation, and therefore of all the most worthy to be received into our hearts, for He is a bosom comforter (John 14:16). (Hugh Binning.)

The indwelling of the Spirit

As Jerusalem was the glory of the world, because of the temple of God, so are the regenerate of all mere most glorious, because they are the temples of the Holy Ghost. In matters of the world, an unregenerate man may be before us; but in this he cannot. He may have gold in his purse, but we have God in our hearts, the right owner of them, which is the top of our happiness. Tenants make havoc and suffer all things to fall to ruin, but owners are always repairing; when the devil held our hearts all was out of frame; ignorance ruled in our mind, rebellion in the will, disorder in the affections; but the coming of the Holy Spirit enlightens, leads into all truth, certifies of the favour of God, fashioneth to every good work, and enricheth with all spiritual grace, all those in whom He dwelleth. Even as fire makes iron fiery, so the Spirit makes us spiritual. This is that Spirit which is the Comforter, which cheereth and sustaineth the desolate and despairing conscience, and feedeth it with heavenly manna. Surely the conscience of a regenerate man is a very paradise in which God’s good Spirit dwelleth not for a short time, but forever. (Elnathan Parr, B. A.)

Actualness of the indwelling of God

How often and how simply it is said, “The Holy Ghost dwelleth in you” (verse 11; 1 Corinthians 3:16; 1Co_6:9). This is the normal Christian state.

1. The Holy Spirit lifts us out of and above ourselves; the very flesh is not like the flesh of those who are its slaves. Physically it is the same, but it is more spiritual, less clamorous in its appetites; as iron, glowing with the fire wherewith it is penetrated, has other qualities, and is flexible as it was not before. In the case where long-lived sensualism has done its work, you see in the bloated countenance that the flesh has changed for the worse. Where the spiritual life has long transformed the soul, you see, as in some pictures of great saints, the flesh spiritualised.

2. We speak of having talents, attainments, possessions, as things which, more or less, men dispose of as they will. St. Paul speaks of another possession. God the Holy Ghost so puts Himself at the command of His creatures that we may have Him for our own, or, alas! alienate, grieve Him away, quench His light. Nay, so does He will to put Himself at the disposal of God’s redeemed that His holy inspirations await their invitations. His Divine thoughts inform their human thoughts, so that they can hardly or not at all tell what are their thoughts what His; only they know that all which is good is His; they are but the harp whose strings vibrate as His breath passes over them, and yield what harmony He wills.

3. He acts from within. They are not merely the motions of grace, as they fell on Saul, or now, too, touch every heathen heart which will respond to His touch. It is not only a voice like that to Socrates, withholding him from what God in His providence willed him not to do. It does not merely strengthen man’s natural generous feelings, such as made Scipio a greater conqueror when he gave back to her betrothed the captive virgin of intense beauty than when his earthly glories were crowned at the field of Zama; for, by the unknown grace of God, he had conquered himself. Nor is it only like that overpowering grace to which the long-resisting soul at length yields and ends its weary rebellions, and casting itself at its Father’s feet, is again enfolded in His arms; “the dead is again alive, the lost is found.” The office which God the Holy Ghost vouchsafes to take towards Christians is indwelling.

4. To communicate Himself is the being of God. Inseparable is the Trinity. Where one person is there is the whole. For the Son dwells in the Father and the Father in the Son, and the Holy Ghost reposes and habitates in the Father and the Son. And so our Lord expresses the loving communication of the Father and the Son to those who do His commandments and love Him (John 14:23). Yet in some special way it is God the Holy Ghost who dwelleth in us. His presence within us is the pledge of our resurrection to life eternal (verse 11), and is our bond of union with Christ. If He dwelleth in us our prayers are not our prayers only, but His prayers in us. God, informing our thoughts, suggesting our longings, pleads with God (verse 15; 1 John 4:16).

5. What the soul is to the body that God is to the soul. The life of the body is, the soul, the life of the soul is God. We know not where the soul is, but through it we live, we think, we love. So through God indwelling the soul we have our spiritual, eternal life begun in us; we think all the good thoughts we have. Our good is not chiefly or primarily ours, but His who, dwelling in us, worketh in us to will and to do, and rejoiceth in His works in us.

6. What an existence, awful for the very greatness of the love of God! What a tingling closeness of God! (Colossians 1:27). Holy is this church, because consecrated to God, because where His own are gathered in His name there is He. Holy to us is any picture of our Redeemer, because it images to us, as man can conceive, His countenance of tender love. But all these are material things; you are the living image of God; you are the living temples of God. As then you would not defile this temple, as you would not tread and trample under foot a likeness of your Redeemer, reverence yourselves. Bring not defiling thoughts into your souls; it is to bring them into the very presence of God. Utter not polluting words with the tongue, wherewith God the Holy Ghost enableth you to call God your Father, Jesus your Lord. And, what follows from this, defile not those living temples wherein He dwells. When Satan tempts you, remember what a greatness God has given you, to have in the hostelry of your souls God as your guest, to abide there, if you will, forever. Give yourselves anew this day to Him who gave Himself to you. He alone knows what an intolerable loss it is to lose Him, our God, forever! (E. B. Pusey, D. D.)

Now if any man have not the Spirit of Christ, he is none of His.--

A fatal deficiency

Note--

I. The remarkable title here given to the Holy Spirit--“the Spirit of Christ.” He is so called because--

1. He especially rested upon Christ. The manhood of Christ was begotten of the Spirit of God. When our Lord was baptized the Spirit descended upon Him like a dove, and then was “led of the Spirit into the wilderness to be tempted of the devil.” Then He returned into Galilee in the power of the Spirit. When He began to preach His first words were, “The Spirit of the Lord God is upon Me.” His ministry stood in the power of the Spirit. All through His life the Spirit of God rested upon Him in fulness of power, for God “giveth not the Spirit by measure unto Him.”

2. He is given to us by Christ. “He shall baptize you with the Holy Ghost and with fire.” Jesus spake of giving to men living water, and this spake He of the Spirit. After His resurrection Ha breathed on His disciples, and said, “Receive ye the Holy Ghost,” and having procured Him by His ascension poured Him out at Pentecost.

3. Christ lived peculiarly in the Spirit. “Spirit” in the text is in opposition to the “flesh.” Never did the flesh rule Christ. Nay, He even forgot to eat bread, finding meat to eat which even His disciples knew not of. Never was He moved by any sensuous passion, or by a motive of fleshly tendency. Some have high ambitions, but not He. The flesh that lusteth for vengeance had no rule in Him, but the Spirit of holiness and love. The objects He aimed at were all spiritual.

4. He quickens the entire mystical body of Christ. All the members of that body are distinguished by this--that they are spiritual men, and seek after spiritual things. The true Church being in herself a spiritual body, acts in a spiritual manner, and strives after spiritual objects. True religion consists not in outward forms, peculiar garbs, or modes of speech, or anything that is ritualistic and external. “The kingdom of God is … righteousness and peace and joy in the Holy Ghost.”

II. The necessity of possessing the Spirit of Christ.

1. This is needful in every case. “If any man.” It may be urged that some have an especially amiable disposition. True, but the fairest flowers, as surely as the foulest weeds, are none of Christ’s if they are not of the Spirit’s own planting. This one lack is fatal to the noblest character, and Christ disowns utterly every man who has not His Spirit in him. This must be said concerning the ministers and officers of churches.

2. This is put in opposition to everything less than itself. For instance, there are some who glory in the name of Christians, as if the name were some great thing. It is not wearing the name of Christ, but having the Spirit of Christ, which will prove us to be accepted.

3. But the text is expressly in opposition to “the flesh.” We are either in the flesh or in the Spirit. He who is in the flesh--

III. The evidences of having the Spirit. If you have the Spirit--

1. He has led you to Christ.

2. You will honour Christ, for the Spirit delights to glorify Christ by taking of the things of Christ and showing them to us.

3. He will make you like Christ, who lived for God, who was in constant communion with the Father, was always spiritual, always true, and always ready to do good to all.

4. He will show Himself by His open actions in the heart, making us hate everything that is evil, making brave for God and truth, and joyful and hopeful in God.

IV. The sad consequences of not having the Spirit. He is none of Christ’s. Ah, if I am none of His whose am I? The devil’s. And where are you if you are not Christ’s? On the way to judgment and eternal condemnation. (C. H. Spurgeon.)

Having the Spirit of Christ

The antecedent is in these words, “If any man have not the Spirit of Christ.” The consequent in these, “He is none of His.” We begin with the first general, viz., the antecedent, “If any man hath not the Spirit of Christ,” where there are divers points observable. And first of all, for the Spirit of Christ, to speak to that, what we are to understand by this. The second is in reference to Christ as He is Mediator, God and man. The Holy Ghost is called the Spirit of Christ in this respect also, and that for two reasons more. First, He is called the Spirit of Christ, as He is in a special manner bestowed upon Him and received by Him (John 3:34; Luke 4:1; John 1:14; Colossians 1:19). Second, He is called the Spirit of Christ not only as bestowed upon Him, but as bestowed by Him. And of His fulness we do all receive grace for grace. The consideration of this point may be thus far useful to us, as it may teach us a special ground for the honouring and extolling of Christ. A second term which we may take notice of in this first part of the text is the having of the Spirit of Christ, which is here implied to be such as Christians are indeed capable of. Now this it relates especially to the work of grace and holiness in their hearts. This having of the Spirit of Christ is considerable in two particulars. Firstly, take it as to matter of conversion, and the working of grace in them at first. Those who are true believers, they have the Spirit of Christ in them thus, as they are changed in the spirit of their minds. Every man by nature has an evil spirit in him. This Spirit of Christ has gracious and holy desires and inclinations which do belong unto it; a spiritual favour and a spiritual delight, and an affecting of spiritual things above all other things besides. Where this Spirit of Christ comes it brings every thought into captivity unto the obedience of Christ. Secondly, take it as to matter of communion. A third thing which we may here observe from this present passage before us is the word of uncertainty or ambiguity, “If any man hath not,” etc., as implying that there are some that have not, and that even also of those sometimes who pretend to have. And so now I have done with the first general part of the text, viz., the antecedent, “If any man have not,” etc. The second is the consequent, in these words, “He is none of His”--none of His; that is, belongs not to Him, has no interest in Him, is no member of Him. This is the state and condition of all those who want the Spirit of Christ. But it may be illustrated to us from sundry considerations, as first, because they have nothing whereby to knit them and unite them to Christ. Whosoever they be that are Christ’s they must be knit and united to Him, and made one with Him. By His Spirit Christ dwells in our hearts and makes us also to dwell in Him, which accordingly those persons that want do not belong unto Him, nor are any of His. Secondly, those which have not the Spirit of Christ they are none of Christ’s, because they have not faith whereby to apprehend and lay hold upon Him. Thirdly, those who have not the Spirit of Christ they are none of His, because they have not a principle of spiritual life in them whereby to bring forth fruits unto Him. Fourthly, those who have not the Spirit of Christ they are none of His, because they are altogether unlike Him and different from Him, yea, indeed contrary to Him. While it is said here that if any man have not the Spirit of Christ he is none of His, this is to be taken by us as exclusive of anything else which might be conceived to make up this defect. We will instance some few particulars which do sometimes deceive many people in this regard. First, strength of parts, or common and ordinary illumination in spiritual and Divine truths. Secondly, sweetness of nature and temper and constitution; it is not this which will suffice neither. Thirdly, common morality and civil righteousness. It is not this which will serve neither without the Spirit of Christ. Fourthly, the outward badge of religion, and the privileges of the visible Church. It is not this neither which does entitle to Christ without His Spirit. Lastly, it is not Christian alliance, or relation to those who have grace and godliness and goodness in them. The consideration of this point may be drawn forth into this following improvement. To this purpose we may take notice of a three-fold spirit in men, which is exclusive of this Spirit of Christ in them, and so separating of them from Him. First, their own spirit. Secondly, the spirit of the world. Thirdly, the spirit of Satan. This exclusion of relation to Christ, and of interest in Him as His members, is very grievous and prejudicial. And that in the consideration of three particulars especially. First, in point of grace; and secondly, in point of comfort; and thirdly, in point of salvation. Whether have we His Spirit or no? Those who have Christ’s Spirit do very much relish and favour the truths of Christ. Again, how stand we affected to sin and evil ways, either in ourselves or others? The Spirit of Christ wherever it is is a mortifying Spirit (Galatians 5:24). And so for others, who are the children of God, and are members of Christ, how stand we affected to them likewise? And finally, for our lives and conversations and outward man, this Spirit of Christ, where it is, it will have an influence upon this also. If we live in the Spirit we shall also walk in the Spirit (Galatians 5:25). This Spirit will actuate and regulate us in every performance. Thirdly and lastly, in a way of excitement. Here is that which may stir us all up to labour for this Spirit of Christ, as being that whereupon depends all our interest in Him and benefit by Him. First, take it more largely, and which seems here principally to be intended in the text, and as we have handled it all this while, that Spirit of Christ which does animate all His members, and does express itself in them. We should be persuaded from hence to endeavour after it, and to labour for it, that we may be able to find it in ourselves. But secondly, take it more emphatically. The Spirit of Christ for that Spirit of His, which did more eminently, and in a special manner, put forth itself in His own person, while He lived here upon earth as a pattern and example to us. We may consider it in sundry particulars. First, it was a Spirit of meekness and humility and lowliness of mind. Secondly, a Spirit of patience in the wrongs and injuries which He endured. Thirdly, a Spirit of pity and compassion and tenderness of heart, especially to the souls of men, and in reference to their eternal salvation. Fourthly, a Spirit of love and condescension, and sweetness of carriage towards all that He conversed withal. And yet fifthly also, a Spirit of zeal. Last of all, a Spirit of fruitfulness and communicativeness and edification. He went about doing good. The sum of all comes to this, that we endeavour for our particulars to have the like in some degree and measure infused into us; and that so much the rather that we may be assured of His owning of us another day. (Thomas Horton, D. D.)