Romans 8:9–8:11

Romans 8:9-11 9. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. 9. Vos autem non estis in carne, sed in Spiritu, siquidem Spiritus Dei habitat in vobis: si quis vero Spiritum Christi non habet, hic non est ejus. 10. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. 10. Si vero Christus in vobis est,corpus quidem mortuum est propter peccatum, Spiritus autem vita est propter justitiam. 11. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. 11. Si inquam Spiritus ejus qui suscitavit Iesum ex mortuis, habitat in vobis, qui suscitavit Christum ex mortuis, vivificabit et mortalia corpora propter Spiritum suum in vobis habitantem. 9. But ye, etc. He applies hypothetically a general truth to those to whom he was writing; not only that by directing his discourse to them particularly he might more powerfully affect them, but also that they might with certainty gather from the description already given, that they were of the number of those, from whom Christ had taken away the curse of the law. Yet, at the same time, by explaining what the Spirit of God works in the elect, and what fruit he brings forth, he encourages them to strive after newness of life. If indeed the Spirit of God, etc. This qualifying sentence is fitly subjoined, by which they were stirred up to examine themselves more closely, lest they should profess the name of Christ in vain. And it is the surest mark by which the children of God are distinguished from the children of the world, when by the Spirit of God they are renewed unto purity and holiness. It seems at the same time to have been his purpose, not so much to detect hypocrisy, as to suggest reasons for glorying against the absurd zealots of the law, who esteem the dead letter of more importance than the inward power of the Spirit, who gives life to the law. But this passage shows, that what Paul has hitherto meant by the Spirit, is not the mind or understanding (which is called the superior part of the soul by the advocates of freewill) but a celestial gift; for he shows that those are spiritual, not such as obey reason through their own will, but such as God rules by his Spirit. Nor are they yet said to be according to the Spirit, because they are filled with God's Spirit, (which is now the case with none,) but because they have the Spirit dwelling in them, though they find some remains of the flesh still remaining in them: at the same time it cannot dwell in them without having the superiority; for it must be observed that man's state is known by the power that bears rule in him. But if any have not the Spirit of Christ, etc. He subjoins this to show how necessary in Christians is the denial of the flesh. The reign of the Spirit is the abolition of the flesh. Those in whom the Spirit reigns not, belong not to Christ; then they are not Christians who serve the flesh; for they who separate Christ from his own Spirit make him like a dead image or a carcase. And we must always bear in mind what the Apostle has intimated, that gratuitous remission of sins can never be separated from the Spirit of regeneration; for this would be as it were to rend Christ asunder. If this be true, it is strange that we are accused of arrogance by the adversaries of the gospel, because we dare to avow that the Spirit of Christ dwells in us: for we must either deny Christ, or confess that we become Christians through his Spirit. It is indeed dreadful to hear that men have so departed from the word of the Lord, that they not only vaunt that they are Christians without God's Spirit, but also ridicule the faith of others: but such is the philosophy of the Papists. But let readers observe here, that the Spirit is, without any distinction, called sometimes the Spirit of God the Father, and sometimes the Spirit of Christ; and thus called, not only because his whole fulness was poured on Christ as our Mediator and head, so that from him a portion might descend on each of us, but also because he is equally the Spirit of the Father and of the Son, who have one essence, and the same eternal divinity. As, however, we have no intercourse with God except through Christ, the Apostle wisely descends to Christ from the Father, who seems to be far off: 10. But if Christ be in us, etc. What he had before said of the Spirit he says now of Christ, in order that the mode of Christ's dwelling in us might be intimated; for as by the Spirit he consecrates us as temples to himself, so by the same he dwells in us. But what we have before referred to, he now explains more fully -- that the children of God are counted spiritual, not on the ground of a full and complete perfection, but only on account of the newness of life that is begun in them. And he anticipates here an occasion of doubt, which might have otherwise disturbed us; for though the Spirit possesses a part of us, we yet see another part still under the power of death. He then gives this answer -- that the power of quickening is in the Spirit of Christ, which will be effectual in swallowing up our mortality. He hence concludes that we must patiently wait until the relics of sin be entirely abolished. Readers have been already reminded, that by the word Spirit they are not to understand the soul, but the Spirit of regeneration; and Paul calls the Spirit life, not only because he lives and reigns in us, but also because he quickens us by his power, until at length, having destroyed the mortal fesh, he perfectly renews us. So, on the other hand, the word body signifies that gross mass which is not yet purified by the Spirit of God from earthly dregs, which delight in nothing but what is gross; for it would be otherwise absurd to ascribe to the body the fault of sin: besides the soul is so far from being life that it does not of itself live. The meaning of Paul then is -- that although sin adjudges us to death as far as the corruption of our first nature remains in us, yet that the Spirit of God is its conqueror: nor is it any hindrance, that we are only favored with the first-fruits, for even one spark of the Spirit is the seed of life. [249] 11. If the Spirit, etc. This is a confirmation of the last verse, derived from the efficient cause, and according to this sense, -- "Since by the power of God's Spirit Christ was raised, and since the Spirit possesses eternal power, he will also exert the same with regard to us." And he takes it as granted, that in the person of Christ was exhibited a specimen of the power which belongs to the whole body of the Church: and as he makes God the author of the resurrection, he assigns to him a life-giving Spirit. Who raised, etc. By this periphrasis he describes God; which harmonizes better with his present object, than if he had called him simply by his own name. For the same reason he assigns to the Father the glory of raising Christ; for it more clearly proved what he had in view, than if he had ascribed the act to Christ himself. For it might have been objected, "That Christ was able by his own power to raise up himself, and this is what no man can do." But when he says, that God raised up Christ by his Spirit, and that he also communicated his Spirit to us, there is nothing that can be alleged to the contrary; so that he thus makes sure to us the hope of resurrection. Nor is there anything here that derogates from that declaration in John, "I have power to lay down my life, and to take it up again." ( John 10:18 .) No doubt Christ arose through his own power; but as he is wont to attribute to the Father whatever Divine power he possesses, so the Apostle has not improperly transferred to the Father what was especially done by Christ, as the peculiar work of divinity. By mortal bodies he understands all those things which still remain in us, that are subject to death; for his usual practice is to give this name to the grosser part of us. We hence conclude, that he speaks not of the last resurrection, which shall be in a moment, but of the continued working of the Spirit, by which he gradually mortifies the relics of the flesh and renews in us a celestial life. Footnotes: [249] There are mainly two explanations of this verse and the following, with some shades of difference. The one is given here; according to which "the body," and "bodies," are taken figuratively for nature corrupted by sin; the "body," as it is flesh, or corrupted, is "dead," is crucified, or doomed to die "on account of sin;" and this "body," or these "bodies," which are mortal, and especially so as to their corruption, are to be quickened, revived, and made subservient to the will of God. It appears that this is essentially the view taken by Chrysostom, and also by Erasmus, Locke, Marckius, and by Stuart and Barnes. It is said that nekron and thneta have the same meaning with "crucified" and "destroyed," in Romans 6:6 , and "dead," in Romans 6:7 , 8, and "dead," in Romans 6:11 , and "mortal," in Romans 6:12 . And as to the meaning of zoopoiesei, is "shall quicken," reference is made to Colossians 2:12 , 13; Ephesians 1:19 , 20; Ephesians 2:5 , 6. It is also added, that the words "mortify the deeds of the body," in Romans 8:13 , confirm this view. The other explanation, adopted by Augustine, and also by Pareus, Vitringa, Turrettin, Doddridge, Scott, Chalmers, Haldane, and Hodge, is the following, -- The "body," and "bodies," are to be taken literally, and the spirit, in the 10th verse, is the renewed man, or the renewed soul, which has or possesses "life" through the righteousness of Christ, or is made to enjoy life through the righteousness implanted by the Spirit. The meaning then is this, "The body is dead through sin, is doomed to die because of sin; but the spirit is life through righteousness, the soul renewed has life through Christ's righteousness: but the dying body, now tabernacled by the Spirit, shall also be quickened and made immortal through the mighty power of the divine Spirit." Thus salvation shall be complete when the "redemption of the body" shall come. See Romans 8:23 . While the two views are theologically correct, the latter is that which is the most consonant with the usual phraseology of Scripture, though the former seems the most suitable to the context. The subject evidently is the work of the Spirit in mortifying sin, and in bestowing and sustaining spiritual life. The inference in the next verse seems favorable to this view. -- Ed.

{11} But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. (11) He addresses the others, that is, those who walk after the Spirit, of whom we have to understand contrary things to the former: and first of all, he defines what it is to be in the Spirit, or to be sanctified: that is, to have the Spirit of God dwelling in us. Then he declares that sanctification is so joined and knit to our grafting into Christ, that it can by no means be separated.

But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. He is none of his — As the merchant sets his seal upon his goods, so doth God his Spirit upon all his people, Ephesians 1:13 .

Here he applies what he had laid down more generally to the believing Romans in particular. Not in the flesh, but in the Spirit; i.e. not after the flesh, but after the Spirit, ( as in Romans 8:5 ), or not carnally, but spiritually minded. If so be that; the conjunction here is causal, not conditional; it may be rendered, seeing that, or forasmuch as: see Romans 8:17 ,31 2 Thessalonians 1:6 . The Spirit of God dwell in you; the Spirit of God dwells in the regenerate, not only by the immensity of his presence, so he is every where and in all things; but by the presence and efficacy of his grace. The indwelling of the Spirit in believers denotes two things: 1. His ruling in them: where a man dwells as Lord, there he doth command and bear rule. 2. His abiding in them, and that for ever, John 14:16 . If any man have not the Spirit of Christ, he is none of his; if he has not the same Spirit which in the former part of the verse is called the Spirit of God: it is called the Spirit of Christ, because it proceeds from him, and is procured by him, John 14:26 John 16:7 Galatians 4:6 . When he saith such a one is none of Christ’s, he means, that he doth not peculiarly belong to Christ, he hath no special interest in him, is no true member of him. As a merchant sets his seal upon his goods, so doth Christ his Spirit upon his followers, Ephesians 1:13 .

But ye are not in the flesh, but in the Spirit,.... That is, ye are not carnal, but spiritual men; or ye are not in a state of unregeneracy, but in a state of grace: the reason proving this is, if so be, or "seeing" that the Spirit of God dwell in you; the inhabitation of the Spirit is a distinguishing character of a regenerate man; which is to be understood not of his omnipresence, nor of a participation of his gifts, whether ordinary or extraordinary: nor does the Spirit of God only dwell in his people by his graces, but in person as in office, and in a way of special favour; as a spirit of illumination, regeneration, sanctification, and faith, as a comforter, a spirit of adoption, an intercessor, and as a pledge and seal of happiness: which inhabitation is personal; is not peculiar to him to the exclusion of the Father and of the Son; is expressive of property and dominion; is not confined to the souls of men, for he also dwells in their bodies; it is operative, powerful, and perpetual; it is the security of the saints' perseverance, and the pledge of their resurrection and future glory. This is owing not to any goodness in them, or to any fitness and preparations of theirs to receive him; but to a federal union to Christ and relation to him, to our Lord's ascension and intercession, and to the love and grace of the Father; and this proves a man to be a regenerate man, to be in the Spirit, and not in the flesh; for the Spirit of God is never in this sense in an unregenerate man, nor is he in any such sense without his grace; so that the indwelling of the Spirit is the grand evidence of relation to God, of an interest in Christ and union to him, and of a man's state and condition God-ward; now if any man have not the Spirit of Christ, he is none of his. By "the Spirit of Christ", is not meant the human soul of Christ; nor his divine nature; nor his Gospel, which is the Spirit that gives life; but the Holy Ghost, the third person in the Trinity, the same which is called the Spirit before; and proves Christ to be God, he proceeds from him as from the Father, is sent by him, and with which Christ's human nature was fitted and filled. The Jews (x) often speak of , or "the spirit of the Messiah". Now to have him is not barely to partake of his gifts, but of his graces; to be possessed of him as one's own; to have communion with him, and to have him dwelling in us. There are some who have him not, nor never will have him, being none of Christ's; and God's elect, whilst in an unregenerate state, are without him; and whilst such, though they are his chosen and adopted ones, they are his by his Father's gift and his own purchase, they are his pardoned ones through his blood, and his justified ones through his righteousness; yet they are not his regenerated, called, and sanctified ones; nor can they claim any interest in him; nor are they known to be his by themselves or others; nor have they any communion with him, or enjoyment of him. (x) Zohar in Gen. fol. 19. 3. & 107. 3. & 128. 3. Baal Hatturim in Genesis 1 , 2. Caphtor, fol. 113. 2.

Believers may be chastened of the Lord, but will not be condemned with the world. By their union with Christ through faith, they are thus secured. What is the principle of their walk; the flesh or the Spirit, the old or the new nature, corruption or grace? For which of these do we make provision, by which are we governed? The unrenewed will is unable to keep any commandment fully. And the law, besides outward duties, requires inward obedience. God showed abhorrence of sin by the sufferings of his Son in the flesh, that the believer's person might be pardoned and justified. Thus satisfaction was made to Divine justice, and the way of salvation opened for the sinner. By the Spirit the law of love is written upon the heart, and though the righteousness of the law is not fulfilled by us, yet, blessed be God, it is fulfilled in us; there is that in all true believers, which answers the intention of the law. The favour of God, the welfare of the soul, the concerns of eternity, are the things of the Spirit, which those that are after the Spirit do mind. Which way do our thoughts move with most pleasure? Which way go our plans and contrivances? Are we most wise for the world, or for our souls? Those that live in pleasure are dead, 1Ti 5:6. A sanctified soul is a living soul; and that life is peace. The carnal mind is not only an enemy to God, but enmity itself. The carnal man may, by the power of Divine grace, be made subject to the law of God, but the carnal mind never can; that must be broken and driven out. We may know our real state and character by inquiring whether we have the Spirit of God and Christ, or not, ver. 9. Ye are not in the flesh, but in the Spirit. Having the Spirit of Christ, means having a turn of mind in some degree like the mind that was in Christ Jesus, and is to be shown by a life and conversation suitable to his precepts and example.

9. But ye are not in the flesh, but in the spirit, if so be that the Spirit of God dwell in you—This does not mean, "if the disposition or mind of God dwell in you"; but "if the Holy Ghost dwell in you" (see 1Co 6:11, 19; 3:16, &c.). (It thus appears that to be "in the spirit" means here to be under the dominion of our own renewed mind; because the indwelling of God's Spirit is given as the evidence that we are "in the spirit"). Now—"But." if any man have not the Spirit of Christ—Again, this does not mean "the disposition or mind of Christ," but the Holy Ghost; here called "the Spirit of Christ," just as He is called "the Spirit of life in Christ Jesus" (see on [2225]Ro 8:2). It is as "the Spirit of Christ" that the Holy Ghost takes possession of believers, introducing into them all the gracious, dove-like disposition which dwelt in Him (Mt 3:16; Joh 3:34). Now if any man's heart be void, not of such dispositions, but of the blessed Author of them, "the Spirit of Christ." he is none of his—even though intellectually convinced of the truth of Christianity, and in a general sense influence by its spirit. Sharp, solemn statement this!

But ye - You who are Christians. This is the opposite character to what he had been describing, and shows the power of the gospel. Not in the flesh - Not under the full influence of corrupt desires and passions. But in the Spirit - That is, you are spiritually minded; you are under the direction and influence of the Holy Spirit. The Spirit of God - The Holy Spirit. Dwell in you - The Holy Spirit is often represented as dwelling in the hearts of Christians (compare 1 Corinthians 2:16 ; 1 Corinthians 6:19 ; 2 Corinthians 6:16 ; Ephesians 2:21-22 ; Galatians 4:6 ); and the meaning is not that there is a personal or physical indwelling of the Holy Spirit, but that he influences, directs, and guides Christians, producing meekness, love, joy, peace, longsuffering, gentleness, goodness, etc. Galatians 5:22-23 . The expression, to dwell in one, denotes intimacy of connection, and means that those things which are the fruits of the Spirit are produced in the heart. (See the supplementary note at Romans 8:10 .) Have not the Spirit of Christ - The word "Spirit" is used in a great variety of significations in the Scriptures. It most commonly in the New Testament refers to the third person of the Trinity, the Holy Spirit. But the expression "the Spirit of Christ" is not, I believe, any where applied to him, except it may be 1 Peter 1:11 . He is called often the Spirit of God Matthew 3:16 ; Matthew 12:28 ; 1 Corinthians 2:11 , 1 Corinthians 2:14 ; 1 Corinthians 3:16 ; 1 Corinthians 6:11 ; Ephesians 4:30 , but not the Spirit of the Father. The word "spirit" is often used to denote the temper, disposition; thus we say, a man of a generous spirit, or of a revengeful spirit, etc. It may possibly have this meaning here, and denotes that he who has not the temper or disposition of Christ is not his, or has no evidence of piety. But the connection seems to demand that it should be understood in a sense similar to the expression "the Spirit of God," and "the Spirit of him that raised up Jesus" Romans 8:11 ; and if so, it means the Spirit which Christ imparts, or sends to accomplish his work John 14:26 , the Holy Spirit, sent to make us like Christ, and to sanctify our hearts. And in this sense it evidently denotes the Spirit which Christ would send to produce in us the views and feelings which he came to establish, and which shall assimilate us to himself. If this refers to the Holy Spirit, then we see the manner in which the apostle spoke of the Saviour. He regarded "the Spirit" as equally the Spirit of God and of Christ, as proceeding from both; and thus evidently believed that there is a union of nature between the Father and the Son. Such language could never be used except on the supposition that the Father and Son are one; that is, that Christ is divine. Is none of his - Is not a Christian. This is a test of piety that is easily applied; and this settles the question. If a man is not influenced by the meek, pure, and holy spirit of the Lord Jesus, if he is not conformed to his image, if his life does not resemble that of the Saviour, he is a stranger to religion. No test could be more easily applied, and none is more decisive. It matters not what else he may have. He may be loud in his professions, amiable in his temper, bold in his zeal, or active in promoting the interests of his own party or denomination in the church; but if he has not the temper of the Saviour, and does not manifest his Spirit, it is as sounding brass or a tinkling cymdal. May all who read this, honestly examine themselves; and may they have what is the source of the purest felicity, the spirit and temper of the Lord Jesus.

Romans 8:9 But ye are not in the flesh, but in the Spirit, i.e. ye are not carnal, but spiritual. The Spirit, so to speak, is the element in which you live. Such the Roman Christians were by profession and by repute, for their faith was spoken of throughout the world. Their real character, however, was not determined either by their professions or their reputation. The apostle therefore adds, if so be the Spirit of God dwell in you. This is the only decisive test. Every other bond of union with Christ is of no avail without this. We may be members of his Church, and united to him by being included in the number of his people, yet unless we are partakers of that vital union which arises from the indwelling of the Holy Ghost, we are his only in name. Our version gives εἴπερ ( if so be ) its ordinary and proper sense. “ Εἴπερ ,” says Hermann ad Viger, §310, “usurpatur de re, quae esse sumitur, sed in incerto relinquitur, utram jure an injuria sumatur; εἴγε autem de re, quae jure sumta creditur.” Sometimes, however, εἴπερ has the same force as εἴγε ( since ); as, 2 Thessalonians 1:6 , “ seeing it is a righteous thing with God.” The ordinary sense of the particle, however, is better suited to this passage. The Spirit of God is everywhere; yet he is said to dwell wherever he specially and permanently manifests his presence. Thus he is said to dwell in heaven: he felt of old in the temple; he now dwells in the Church, which is a habitation of God through the Spirit, Ephesians 2:22 ; and he dwells in each individual believer whose body is a temple of the Holy Ghost, 1 Corinthians 6:19 . Compare John 14:17 ; 1 Corinthians 3:16 ; 2 Corinthians 6:16 ; 2 Timothy 1:14 , etc. Now if any man have not the Spirit of Christ. It is obvious that the Spirit of Christ is identical with the Spirit of God. The one expression is interchanged with the other: ‘If the Spirit of God dwell in you, you are true Christians; for if the Spirit of Christ be not in you, you are none of his.’ This is the reasoning of the apostle. “Spirit of Christ,” therefore, can no more mean the temper or disposition of Christ, than “Spirit of God” can mean the disposition of God. Both expressions designate the Holy Ghost, the third person in the adorable Trinity. The Holy Spirit is elsewhere called the Spirit of Christ, Galatians 4:6 ; Philippians 1:19 ; 1 Peter 1:11 . Whatever the genitive expresses in the one case, it does in the other. He is of the Spirit of Christ in the same sense in which he is the Spirit of God. In other words, the Spirit stands in the same relation to the second, that he does to the first person of the Trinity. This was one of the points of controversy between the Greek and Latin Churches; the latter insisting on inserting in that clause of the Creed which speaks of the procession of the Holy Ghost, the words “filioque,” ( and from the Son .) For this the gratitude of all Christians is due to the Latin Church, as it vindicates the full equality of the Son with the Father. No clearer assertion, and no higher exhibition of the Godhead of the Son can be conceived, than that which presents him as the source and the possessor of the Holy Ghost. The Spirit proceeds from, and belongs to him, and by him is given to whomsoever he wills. John 1:33 , John 15:26 , John 16:7 ; Luke 24:49 , etc.