Lectionary Bible Studies and Sermons


Romans

The life-giving Spirit. 8:1-11

[Seed logo] Introduction
      In chapters 5-8 we learn of the "newness of life" that is ours in "union" with Christ Jesus, a life that is a natural consequence of a person's eternal right-standing in the sight of God by faith. In our passage for study, Paul first reminds us that we are free from the condemnation of sin and the oppression of the law. He then goes on to explain that we may now choose to live either a natural, or spiritual life. We may strive to live the Christian life by obedience to the law, controlled by sin and at enmity with God, or by faith in Christ, led by the Spirit and at peace with God.

The passage
      v1. Paul makes the point that believers, through their identification with Christ (though they are still sinful in themselves), are now liberated from the condemnation of the law which served to expose and accentuate sin.
      v2. The agent of this liberation is Jesus. In our union with Christ we are set free from the condemnation of the law. The law served to expose and enhance sin, but now, through the indwelling-compelling Spirit of Christ, the law serves to give life, ie. guide righteous living (enliven us).
      v3-4. Paul goes on to explain how Christ has achieved this liberation for a believer. The law was powerless to make us right before God, in fact, it made sin more sinful. Christ, the sinless one, legally gave himself as a sin offering for us. The worth of this righteous act was applied to those who identify with Christ. Thus, the believer stands righteous in God's sight. There is also an ongoing impact of Christ's righteous act and the resurrection power that flows from it. We find ourselves living, not according to the flesh, but according to the Spirit, ie. we begin to live a righteous life.
      v5-8. In the remaining verses Paul explains how a believer begins to live a righteous life apart from the law. In verses 5-8 he compares two lives, a natural life and a spiritual life. A person aligned to the corrupt fallen nature and held to it by the law, finds their whole being driven toward sin and thus, hostile to God and facing judgment. A person aligned to the Spirit, finds their whole being driven toward righteousness and thus, the blessing of life and peace.
      v9. A believer is no longer aligned to their fallen nature if indeed they are aligned to the Holy Spirit. If a person has not received the Holy Spirit, and thus by implication the Spirit's indwelling-compelling toward Christ-likeness, then obviously they have not received Christ, by grace through faith.
      v10. It is true that the person who has received Christ still possesses the old fallen nature, a nature that resists godliness, particularly when confronted by the law, but by being in Christ they also possess the righteousness of Christ, which righteousness drives them toward uprightness (Christ-likeness).
      v11. If the Spirit of Christ indwells us, then we will begin to live the new life of a righteous son of God through the resurrection power of the indwelling Spirit.

Indwelling Sin
      The unending struggle with indwelling sin is the common experience for all believers. We constantly find ourselves overwhelmed by our failure to live up to even the most reasonable of expectations. Most believers are plagued by recurrent sin. It eats away at us, undermining our assurance.
      This problem is compounded if our Christian circle is legalistic. If we were taught to function in an environment where expectations are laid on us to please Jesus, then the problem gets worse. The more we place ourselves under the Law, the more we find ourselves slaves to sin.
      The problem is compounded further if we have learnt to apply denial techniques in the way we handle guilt. If we have developed this way of thinking, then we end up reinterpreting or denying our own sinfulness. Such is a sign of classic Pharisaism.
      The simple fact is that every believer possesses a sinful "Adamic" nature which is in constant conflict with their renewed nature and this will continue to be so until the last day. As the apostle Paul says of our condition, our "body is dead because of sin", v10.
      So then, what assurance can we find for our eternal salvation in this condition of ours?
        1. Free from sin's guilt, 8:1-4. In truth, it doesn't matter how we feel, or how overwhelmed we are by the temptations of life. Jesus' death and resurrection on our behalf is not limited by our feelings, weaknesses or failings. God offers us, in Christ, right-standing in his sight. In Christ, the law no longer condemns us, we are set free, having fully met (in Christ) the righteous requirements of the law.
        2. Free from sins power, 8:5-11. Again it doesn't matter how we may feel about the quality of our service to Christ. There may be little noticeable change in our life-style since we first believed. Yet. the truth is, if Christ is in us, then he is giving life to this mortal frame of ours. As we open ourselves to him, he takes control. If we trust him, he will enliven us. If we set our minds on the "Spirit's desires", we will find ourselves beginning to "live in accordance with the Spirit".
      Assurance in our eternal salvation is not dependent on our victory over indwelling sin, but on Christ's victory. "There is no condemnation for those who are in Christ Jesus" and "he who raised Christ from the dead will also give life to your mortal bodies through his Spirit who lives in you."

Discussion
      Given that indwelling sin is a common experience for believers, how do we overcome its tendency to undermine our assurance?


Notes

Textual notes   Abbreviations,   Bibliography
 
      Paul's letter to the Romans is an exposition of the gospel set against law-bound believers (mainly Jewish believers - judaizers, the circumcision party) who regard submission to the law (primarily the law of Moses) as the means of maintaining and/or advancing their standing before God. For Paul, this heresy (nomism / pietism) not only undermines the substance of the gospel, but actually undermines a believer's standing before God, a standing which rests wholly on the covenant faithfulness of God appropriated through faith in the person and work of Christ.
      Paul, having stated his thesis in 1:16-17, that the covenant faithfulness of God is appropriated through faith, proceeds in 1:18-2:11 to establish the universality of sin, reminding self-righteous Jewish (law-bound) believers ("the weak", 15:1) that they too are infected by the stain of sin, 2:1-5, the consequence of which is divine condemnation, 2:6-11. Then, in 2:12-29, Paul examines the place of the law in the righteous judgment of God, making the point that those Jewish believers who have retained their standing under the law, even though circumcised, actually break the law and thus face the curse of the law and the "wrath and fury" of God's condemnation. In 3:1-8 Paul answers two objections to his rather negative view of the standing of Jewish believers under the law, namely, that he devalues the covenant/law and that he promotes libertarianism. Then, in 3:9-20, Paul drives home his conclusion, namely that the human condition of universal sin and its consequence is not avoided by submission to the law, for the law only serves to make sin more sinful. In 3:21-30 Paul draws a conclusion from his argument so far. When it comes to the covenant faithfulness of God, whether in judgment or vindication, there is no "distinction" between a person under the law, or a person outside the law. All have sinned and stand condemned, and all who believe are justified, and this because they rest, not on their own faithfulness, but the faithfulness of Christ - his "sacrifice of atonement." So, for believing Jews, like Paul, there is no ground for "boasting" about their faithfulness under the law, for a person is judged in the right with God ("justified") by faith and not by obedience. From 3:31 to 4:25, Paul explains, with reference to the life of Abraham, how his gospel of right-standing in the sight of God by faith does not "nullify" the law, rather, it "fulfills" the law; faith "fulfills / completes" the justification to which the law of Moses pointed. Then in 5:1-11 Paul draws together the consequence of his argument so far, namely, a believer's "reconciliation with God."
      Having dealt with the business of justification, of right-standing before God, Paul, in 5:12-8:39 examines the business of living right before God, of possessing the fullness of life which belongs to those who are in Christ. In 5:12-21 Paul explains how Christ's saving death has brought eternal life to all humanity by overcoming the curse of Adam's sin and then in 6:1-23 he explains how "newness of life", right-living before God, apart from the law, is expressed in the life of a believer as a natural consequence of their right-standing before God. In 7:1-25, Paul examines the place of the law in the Christian life. First, in v1-6, he explains that a Christian is no longer "under the law", is "discharged from the law", has "died to the law." Then in v7-12 he "deals with a possible misunderstanding by repudiating the suggestion that the law is sin, asserting that, far from being sin, it is that which makes him recognize sin", Cranfield. In v13-25 he goes on to answer the question, "did that which is good (the law) become death to me?" That is, is the law responsible for our death? The answer is, sin is responsible for our death; the law serves only to highlight our sinful state. Paul then illustrates this condition in v14ff.
      In chapter 8 Paul now explains that justified believers, though plagued with sin and the troubles of this world, no longer face condemnation, defeat or separation from God (the covenant privileges of the true people of God). Paul begins, in v1-4, by restating the truth that in Christ Jesus, through his death on our behalf, we are free from the condemnation of sin (ch. 6) and free from the oppression of the law (ch. 7 - "the law of sin and death"). As such, we are free to live for God. Therefore, v5-11, the believer is faced with two alternatives in the Christian life, one natural, the other spiritual. We may strive to fulfill the law, be controlled by sin and find ourselves at enmity with God, unable please him, or we may rest in faith on the indwelling renewal of the Spirit and find ourselves alive unto God, beginning to live out the righteousness we posses in Christ.

v1
      ara "therefore" - Paul now draws a conclusion from what he has already said in chapter 7. The obvious link being to the question "who will rescue me from this body of death?", 7:24, but there are other possibilities, eg., Barrett suggests that Paul, having digressed in 7:7-25 on the question, "is the law sin", returns to the argument which was cut short at 7:6.
      katakrima "condemnation" - condemnation, judgement. Most commentators argue that with God, condemnation most likely includes punishment, the carrying out of the sentence, "thus there is no doom now for those who are in Christ Jesus", Moffatt; "punishment", CEV. The word's other use in 5:16 supports this view. Dunn opts for deliverance from eschatological judgment, along with Moo and Morris who suggest "deliverance from the penalty that sin exacts." Bruce opts for "penal servitude" in the sense that a believer has been "pardoned and liberated from the prison-house of sin" and therefore has no need to go on serving the penalty. So, possibly here, freed from oppressive condemnation of sin accentuated by the law. The idea of condemnation, as distinct from punishment, deserves consideration, particularly in regard the function of the law to expose and accentuate human sinfulness. This was the subject of the previous passage and so it is more than likely that Paul is simply saying, "so then, the condemning function of the law (exposing and accentuating sin) no longer applies to those who believe in Christ." Cranfield argues this case, suggesting that the condemnation of the law is harking back to 7:1-6, expanding on 6:14b. He understands "not under law" to mean, not under the condemnation of the law. He believes 8:1 is a restatement of this truth.

v2
      en Cristw/ "through Christ [Jesus]" - in Christ. Probably best linked to the verb "freed" and expressing identification with Christ, "union with Christ Jesus has set me/you free." An instrumental sense is possible.
      nomoV (oV) "law" - Note the different possible meanings of "law" in our passage for study: i] Law in a general sense. "the will of God as a rule of duty, no matter how revealed", Hodge; ii] A rule or governing principle; iii] Anything which exercises power and authority over us; iv] The Mosaic Law, God's Law, the Commandments, the Torah; v] The Pentateuch, the first five books of the Bible. Meanings [ii] and [iii] are the most popular, eg. C.F.D. Moule writes, "it is the Divine Rule of justification (which alone, as the whole previous reasoning shows, removes 'all condemnation,') and is thus, 'a law' in the sense of 'fixed process.'" New perspective commentators lean toward the idea that Paul is comparing "new covenant law", the law written on the heart by the Spirit, with "old covenant law", "the law of Moses", written on tablets of stone.
      tou pneumatoV "[the law] of the Spirit" - of the spirit. Sometimes viewed as a genitive of possession, but more likely a common genitive of description. Although a matter of debate, some commentators argue that Paul has a singular meaning for the word "law", probably "the law of God", and that the genitives "of the spirit", and "of sin", as with "of my mind", 7:23, serve to qualify the noun "law", describing the different ways we experience the law. "Spirit" here is most likely "the Holy Spirit", rather than "the godward inner self." So, under this interpretation the sense would be: "the law, under the ministration of the Spirit, gives life." Probably not as convincing as the new perspective position above.
      zwhV (h) gen. "of life" - of life. "Life" could be the consequence of our being "in Christ", or possibly "life" describes the Spirit, he is a "life-giving Spirit", or "life" my describe a function of the law, "unto life." "Life", as in "eternal life", but possibly in an ethical sense, "enlivening."
      se "me" - you. A textual problem, either "me" or "you", although BDF suggests it is an example of the second person being used for "someone". "Me" is to be preferred.
      hleuqerwsen (eleuqerow) aor. ind. act. "set free" - freed, liberated. Liberation, in the sense of freedom from the oppressive requirements of the law which served to expose and accentuate sin and thus, the human condition of loss and eternal death, with, of course, the ultimate purpose of driving the sinner to God for mercy. Note the tense - a past completed event. Some suggest it is a gnomic aorist which should be translated in English as a present continuous, but the context denies this.
      tou nomou thV aJmartiaV "the law of sin" - The law as it operates upon our corrupted self, exposing and enhancing sin. See Romans 7:13-25

v3
      to adunaton tou nomou "what the law was powerless to do" - what was impossible the law. The verbal adjective "powerless = powerless to do", could be read as active or passive. "The one thing the law could not do", Turner; "what was impossible for the law (God has done)", Dunn. What was impossible is not defined, it could be salvation, liberation from sin and death, but better, make righteous. Clearly the Torah was designed to shape righteousness in the faithful (those with the faith of Abraham), but more specifically it was designed to maintain Israel's covenant standing, but this it could not do due to the presence of sin.
      en wJ/ "in that" - because. Possibly a relative pronoun "in which", but better "because", providing the reason why the law is powerless.
      hsqenei (asqenew) imperf. "it was weakened" - "Weak through the flesh", Morris. Because of the human condition, the law only makes the problem worse.
      oJmoiwmati (a) "likeness" - something made like something else.
      katekrinen (katakrinw) aor. "condemned" - judged, condemned to destruction. God destroyed sin which had power over our life, by means of the substitutionary sacrifice of Christ.
      en th sarki (sarx sarcoV) "in sinful man" - in the flesh, body, mortal body, human nature, humanity. Possibly referring here to Jesus death "in the flesh". Sanday and Headlam suggest "because of the flesh"; "because of sin", Thornton.

v4
      to dikaiwma "righteous requirements [of the law]" - The Law's perfect demand. Note, it is singular, not plural as in NIV. Christ's act of righteousness (his substitutionary sacrifice) fulfills the Law's requirement, namely, its demand for perfection.
      plhrwqh/ (plhrow) aor. pas. subj. "might be fully met" - fulfilled. The Law's demand for perfection is fully met in Christ and in those who identify with him. Cranfield suggests that v4b explains what "fully met" means. He suggests that a life lived in line with the Spirit is how the law is fully met (fulfilled) in us. It is also possible that Paul is illustrating the life of a person who has "fully met" the requirements of the law through their justification. As a consequence, their sinful nature is no longer master (because they are no longer under the law); they are now able to walk "according to the Spirit", of course, without the implication that the walk is perfect.
      peripatousin (peripatew) part. "live" - walk, conducting ones life. There is the "walk" of the sinful flesh, prompted by the law, and there is the "walk" of the Spirit (understood), prompted by grace (eg. those to whom mercy is shown, tend to be merciful).

v5
      oiJ ... oiJ de "Those who ...... but those who" - The identity of these two groups is in dispute. Some commentators see them both as Christians (nomists and libertines), while others see them as the unregenerate and the regenerate. They may well be two states of existence such that it is possible for the regenerate to join the unregenerate in living "according to the sinful nature." In Paul's thinking, this occurs when a believer returns to the law to restrain sin and progress righteousness, Gal.3:3.
      kata + acc. "[live] according to" - [being] according to. "According to, in accordance with, in conformity with, corresponding to", BAGD.
      fronousin (fronew) "have their minds set on" - think about, have in my mind, set my heart on something. "Absorbing interest", Morris. Cranfield suggests, "to be on someone's side, to be of someone's party." This makes more sense. Those who live according to their sinful nature show that they have aligned themselves with that sinful nature. The same goes for living in "accordance with the Spirit."

v6
      fronhma "mind" - capacity to think, reason. Possibly "way of thinking, mindset", see Cranfield.
      thV sarkoV (sarx) "the sinful man" - flesh. Already used in the passage of "sinful nature" as well of Jesus dealing with "sin in sinful man." The sense seems to be of corrupted fallen human nature, "lower human nature", Barclay
      qanatoV (oV) "is death" - There is no verb. NIV is probably right by saying that the mindset of the flesh is itself "death". Possibly, the mindset leads to death, "spells death", NEB.

v7
      exqra (a) "hostile" - enemy, enmity. A strong word expressing hostility.
      uJpotassetai (uJpotassw) pas. pres. ind. pas. "submit" - to be in subjection to. fallen humanity does not submit to God's law, in fact, cannot.

v8
      de "-" - but. Possibly introducing a conclusion, "it follows that", Barrett. Probably just a further step in the argument, in fact, nearly a restatement of v7.
      aresai (areskw) "please" - willingly please. Possibly here meaning "serve", so "cannot do what God's likes", TH.

v9
      en sarki (sarx) dat. "controlled [not] by the sinful nature" - in flesh. Obviously a similar idea to "living according to the flesh", v5. The dative may be instrumental, "controlled", although "controlled" by the Spirit is questionable. "Guided", so "led by", even "walking by". The dative may be locative, "you are not carnal", Phillips; "aligned to the corrupt fallen nature."
      en pneumati "by the Spirit" - in Spirit. Possibly into higher things, "spiritual", Phillips; or "in" in the sense of associated with the Spirit of God/Christ, "aligned to the Spirit"
      eiper "if" - if indeed. This conjunction strengthens the positive assumption of the conditional clause. "if it is true", Barclay, (and Paul assumes it is true).
      oikei (oikew) pres. "lives in" - dwells in. "Continues to dwell in / inhabit"

v10
      CristoV en uJmin "Christ in you" - Christ indwells the believer - "Christ is in you", "the Spirit of God lives in you", you "have the Spirit of Christ" (all mean the same). This image may portray regeneration, but more probably, sanctification. The believer is guided by the indwelling Spirit of Christ. The sinful nature is still present, indwelling sin still troubles the believer - "your body is dead because of sin" - yet the believer is not ruled by it as was the case when subject to the law - "your spirit is alive because of righteousness" (ie. our being is now free to follow the leading of the Spirit because we are not subject to the law, but rather possesses the righteousness of Christ which is by grace through faith). The result is that the believer begins to live the new life of a righteous son of God through the resurrection power of the indwelling Spirit of Christ - "he who raised Christ from the dead will also give life to your mortal bodies" (life in the sense of godly living rather than rising at the last day, but that also).
      to swma nekron dia aJmartian "your body is dead because of sin" - the body dead because of sin. Either, the self is defeated because of sin (a moral sense), or is dead, in the sense of will die.
      to pneuma "spirit" - Either "Holy Spirit", or "human spirit".
      dia dikaiosunhn (h) "righteousness" - Possibly in terms of justification, right-standing in Christ, "because of the right relationship with God into which you have entered", Barclay. Possibly in terms of right behavior, "in consequence of uprightness", Goodspeed. Possibly both...

v11
      enoikountoV (enoikew) part. "lives [in you]" - dwells in. The person who identifies with Christ is indwelt by the Spirit of Christ and as a consequence, is enlivened (as Christ was raised to life) morally. They begin to become what they are in Christ.
      zw/opoihsei (zwopoiew) fut. "will give life" - will make alive. Either a moral sense is intended, "enliven", but also a physical sense is possible; "give eternal life."


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