Category: Bible

Who Shall Separate Us

~ iolaHC ~ Leave a comment

Romans 8:31-35 What shall we then say to these things? If God be for us, who can be against us? He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? Who shall lay any thing to the charge of God’s elect? It is God that justifies. Who is he that condemns? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also makes intercession for us. Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? 

‘What shall we then say to these things? If God be for us, who can be against us? … how shall he not with him also freely give us all things? Who shall lay any thing to the charge of God’s elect? … Who is he that condemns? … Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?’ We must conclude from these doctrines that God is for us and will freely give us all things; that God alone is our judge; that Christ and the Holy Spirit are our helpers; that nothing can separate us from the love of Christ; and that we are more than conquerors over all enemies through Jesus Christ our Lord. Please note that sin will remove us from His grace and one cannot sin and claim these Scriptures for oneself (Isa. 59:1-2; Heb. 10:26-31).

‘Lay … to the charge of’ [Greek: engkaleo] call to judicial account (Acts 19:38). God justifies the elect.

‘Elect’ [Greek: eklektos] anyone chosen of God at any time, Jew or Gentile, is the elect of God (9:11; 11:5, 7, 28; 1Thess. 1:4; 1Pet. 5:13; 2Pet. 1:10). All men are called to become God’s elect or chosen ones and can be if they will choose God (Matt. 11:28-30; 20:16; John 1:12; 3:16-20; 6:37; Eph. 1:4; 2Thess. 2:13; Jas. 2:5; 1Tim. 2:4; 2Pet. 3:9; Rev. 17:14; 22:17).

‘It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also makes intercession for us’ four redemptive acts of Christ: His death and resurrection, His ascension (Eph. 1:20) and intercession (8:27).

‘Who also makes intercession for us’ because He is an everlasting priest, and has made the only true atonement for sin, He is able to save from all sin to the uttermost, in all places, at all times, and under all circumstances. The condition of salvation is coming to God by Him.

‘Intercession’ [Greek: entungchano] to light upon; fall in with; meet with; intercede with and for (8:27, 34; 11:2; Heb. 7:25) and “deal with” (Acts 25:24).

Seven purposes of intercession: To come to or meet a person for any cause whatever (8:27, 34; Heb. 7:25); to plead the cause of others as in a civil court (Isa. 59:9-18; 1Tim. 2:1); to pray for others (8:26-27, 34; Isa. 53:12; Luke 22:44; Heb. 7:25); to defend or vindicate a person or thing (Jer. 7:16; 27:18; 36:25); to commend others to a person (8:26-27); to furnish any kind of assistance or help (8:26-27); to accuse or act against a person in a judicial way (11:2; Acts 25:24).

‘Who shall separate us from the love of Christ’ not who shall keep Christ from loving us, but who or what shall keep us from loving Him? This is the true idea, for the things listed here might affect people, but not Christ. If we will not permit them to affect our love for Christ, then we are safe from all danger of backsliding.

Predestinate to be Conformed

~ iolaHC ~ Leave a comment

Romans 8:29-30 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. 

‘Foreknow’ [Greek: proginosko] to know beforehand. Knew before (2Pet. 3:17); foreknew (8:29; 11:2); foreordain (1Pet. 1:20; Rom. 11:1); and know (Acts 26:5). 

God’s foreknowledge [Greek: prognosis] a perceiving beforehand. It refers to God seeing ahead that He would have to send a Saviour to redeem man from the fall. No single individual is chosen, elected, foreknown, or predestined to be saved or lost without his personal choice and responsibility in the matter (John 3:16; 1Tim. 2:4; 2Pet. 3:9; Rev. 22:17). It would be cruel impartiality – unjust regard for one and an unjust disregard for another – and not divine justice for one to be chosen by God to be saved and another to be damned. God offers grace to all alike. His invitations, promises, provision, and warnings of punishment are general. All people are invited to choose life and are warned of eternal punishment if they do not do so. It is inconsistent with man’s probation for God to elect some to be saved and some to be lost.

‘Predestinate’ [Greek: proorizo] foreordain. Determine before (Acts 4:28); ordain (1Cor. 2:7); and predestinate (8:29-30; Eph. 1:5, 11). It is God’s plan that He has foreknown and predestined, not the individual conformity of free wills to the plan. He has called all people and all are free to accept or reject the call. All who do accept, He has foreknown and predestined to be conformed to the image of His Son that His Son might be the firstborn among many brethren (8:29). Those who reject the plan, He has foreknown and predestined to be consigned to eternal hell as an everlasting monument of His wrath on rebels (Isa. 66:22-24; Rev. 14:9-11; Matt. 25:41, 46). This is the sum of foreknowledge and predestination.

‘Conformed’ [Greek: summorphos] where the resurrected body will be made like His glorious body. This is what God has foreknown and predestined for all who conform to the gospel.

‘Firstborn’ [Greek: prototokos] firstborn (Col. 1:15, 18; Matt. 1:25; Luke 2:7; Rom. 8:29; Heb. 11:28; 12:23) and first-begotten (Heb. 1:6; Rev. 1:5). It is used of Jesus the firstborn of Mary (Matt. 1:25; Luke 2:7) and of the firstborn of Egyptians (Heb. 11:28). It means the first one born in the family. It must also be understood in this literal sense in connection with Jesus being the firstborn in God’s family. However, Sonship in this case refers to humanity and not to deity. These facts must be understood in connection with the following: The only begotten of the Father (John 1:14); the only begotten Son (John 1:18); His only begotten Son (John 3:16; 1Jn. 4:9); the only begotten Son of God (John 3:18); this day have I begotten Thee (Ps. 2:7; Acts 13:33; Heb. 1:5; 5:5); I will be to Him a Father, and He shall be to Me a Son (Heb. 1:5).

It is used of Jesus: As the firstborn of every creature (Col. 1:15); firstborn from the dead (Col. 1:18); firstborn of many brethren (Rom. 8:29); the Head of the congregation of the firstborn (Heb. 12:23); His first-begotten (Heb. 1:5-6); first-begotten of the dead (Rev. 1:5).

With these facts it is clear in what sense Jesus is “the firstborn of every creature” or of all creation (Col. 1:15), and “the firstborn among many brethren” (Rom. 8:29). All creation came into existence by creative acts, not by a begetting as in the case of Jesus. Even the “many brethren” are not begotten in the sense Jesus was by the Holy Spirit. They were begotten by people, not by God, and were thus brought into the human family, not the family of God. The only way one gets into God’s family is by adoption (8:14-16; Gal. 4:5-6; Eph. 1:5). Jesus is the only begotten Son … the first of all creatures to be begotten of God, the only one of all beings begotten of God, the first and only one of the family of adopted and “created” brethren begotten of God (Eph. 4:24; Col. 3:10), the first-begotten of or from the dead, and the firstfruit of the resurrection of all men (1Cor. 15:23-33; Col. 1:18; Rev. 1:5). The church is the called-out people of the one who is the firstborn (Heb. 12:23). Adam and angels were by creation, not by begetting (Luke 3:38; Gen. 6:1-4; Job 1:6; 38:4-7)

‘Whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified’ God has foreordained, determined, and predestined that all people be called to salvation, but that only the ones who accept become genuine called ones to be justified and glorified. None are glorified, but those who, according to His purpose, meet the terms of the gospel. Who they will be is left up to the individual (Mark 16:16; John 3:16; Acts 2:38; 3:19; 1Tim. 2:4; 2Pet. 3:9; Rev. 22:17). All things depend upon meeting the conditions of the gospel (8:1-13, 28).

The Spirit Also Helps

~ iolaHC ~ Leave a comment

Romans 8:25-28 But if we hope for that we see not, then do we with patience wait for it. Likewise the Spirit also helps our infirmities: for we know not what we should pray for as we ought: but the Spirit itself makes intercession for us with groanings which cannot be uttered. And he that searches the hearts knows what is the mind of the Spirit, because he makes intercession for the saints according to the will of God. And we know that all things work together for good to them that love God, to them who are the called according to his purpose. 

‘Spirit also helps our infirmities’  the blessings of the Holy Spirit are noted as follows: He sets free from sin (8:2); He cancels death penalty (8:2); He fulfils righteousness (8:4-5); He indwells believers (8:9-11); He gives life (8:10); He quickens the mortal body (8:11); He mortifies sinful members (8:13); He leads children of God (8:14); He adopts into God’s family (8:15); He bears witness of sonship (8:16); He helps infirmities (8:26) and He makes intercession for saints (8:26).

‘Helps’ [Greek: sunantilambanomai] joint help. It is the assistance afforded by any two persons to each other, who mutually bear the same load or carry it between them.

‘Infirmities’ our physical, mental, or moral weakness or flaws.

‘For we know not what we should pray for as we ought’ we would make many mistakes in prayer if the Spirit did not inspire us with proper desires and help us fulfil those desires in the will of God.

‘Itself’ Himself, for He is a person. It is of the greatest importance that we believe in the divinity of the Holy Spirit, and also His personality. It is only when we learn these truths that we can give Him the honour, worship, adoration, and personal respect that we give to God. We must learn that the Holy Spirit is not a mere power that we need to get hold of and use, but we must learn that He is a person who is infinitely wise, holy, just, and gracious, and who seeks to get hold of us and use us. We must become acquainted with Him as a person and not merely as an influence or power derived from a person. The following points prove that He is a real person: Personal names are given to Him; personal pronouns are used of Him (John 14:16-26; 15:26; 16:7-15); personal attributes are ascribed to Him; personal works are ascribed to Him; personal references are made concerning Him; personal treatment is ascribed to Him. He can be resisted (Acts 7:51); tempted (Acts 5:9); grieved (Eph. 4:30); lied to (Acts 5:3-4); blasphemed (Matt. 12:31-32); insulted (Matt. 12:31-32; Heb. 6:4-6; 10:26-29); quenched (1Thess. 5:19); vexed (Ps. 78:40; Isa. 63:10); quieted (Zech 6:8); fellowshipped (Php. 2:1); and otherwise mistreated or obeyed like any other person. In the Holy Spirit’s relationship to men, He is spoken of as searching hearts, regenerating, sanctifying, helping, convicting, teaching, quickening, guiding, witnessing, interceding, revealing, working, hearing, speaking, helping, communing, appointing, commanding, counselling, comforting, inspiring, assuring, calling, hearing, and in many ways acting as a real person.

‘Intercession’ [Greek: huperentungchano] to apply one’s self to intercede for another.

‘Groanings’ [Greek: stenagmos] unutterable gushing of the heart.

‘He that searches the hearts knows what is the mind of the Spirit’ this is no doubt Christ who knows the mind of the Spirit. It would seem out of place to state that the Spirit knows His own mind. All three persons of the Trinity search hearts: God the Father (1Chron. 28:9; Jer. 17:10); the Son (Rev. 2:23); and the Spirit (1Cor. 2:10).

‘Intercession’ [Greek: entungchano] to intercede; to act as an agent or manager in all phases of salvation and dealings with God (8:27, 34; 11:2; Heb. 7:25). Translated “deal with” in Acts 25:24.

‘Work together’ [Greek: sunergeo] While all things are working, God’s providence is working on behalf of them who love God and who walk obediently according to His purpose.

Have the Firstfruits of the Spirit

~ iolaHC ~ Leave a comment

Romans 8:20-24 For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groans and travails in pain together until now. And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. For we are saved by hope: but hope that is seen is not hope: for what a man sees, why doth he yet hope for? 

‘Vanity’ [Greek: mataiotes] disappointing misery. People became vain willingly but became subject to misery unwillingly.

‘Delivered from the bondage of corruption into the glorious liberty of the children of God’ this refers to the renovation of the heavens and earth by fire when creation will be rid of all bondage of corruption and made new for the eternal perfect state (2Pet. 3:10-13; Heb. 1:10-12; 12:25-28; Isa. 65:17; 66:22-24; Rev. 21-22).

‘Corruption’ [Greek: phthora] moral corruption, decay, ruin, depravity, wickedness (8:21; 1Cor. 15:42, 50; Gal. 6:8; 2Pet. 1:4; 2:12, 19). Also translated “perish” (Col. 2:22) and “be destroyed” (2Pet. 2:12).

‘The glorious liberty of the children of God’ literally, “freedom of the glory of the children of God – the glory of eternity” (8:18; 1Cor. 2:9).

‘Groans and travails in pain’ Groans and toils in labour and hardship.

‘Not only they, but ourselves also’ – not only the corrupt, depraved creations but we who are redeemed also suffer and wait for the final redemption of the body (1Cor. 15:51-58; Php. 3:21).

‘The firstfruits of the Spirit’ – the first blessings of the outpoured Spirit upon all flesh. Greek: aparche used of the first of several kinds of blessings (8:23; 11:16; 16:5; 1Cor. 15:20, 23; 16:15; Jas. 1:18; Rev. 14:4).

‘Groan’ [Greek: stenazo] to sigh deeply, bewail (8:23; Mark 7:34; 2Cor. 5:2, 4; Heb. 13:17; Jas. 5:9).

‘Adoption, to wit, the redemption of our body’ this adoption refers to the change of our bodies from mortality to immortality. Just like one is adopted from one family to another, saints are to be adopted physically into the family of immortal beings (Php. 3:21; 1Cor. 15:51-58).

‘For we are saved by hope’ in the final analysis, present salvation is a hope. Many things can happen before the final change to immortality and eternal life.

The Earnest Expectation

~ iolaHC ~ Leave a comment

Romans 8:18-19 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. For the earnest expectation of the creature waits for the manifestation of the sons of God. 

‘Sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us’ no suffering can compare with the eternal glory (1Cor. 2:9; 2Cor. 4:17). Eight facts about Christian suffering is given: Suffering is not strange or unusual for Christians (1Pet. 4:12; 2Tim. 3:12). One should rejoice when a partaker of the sufferings of Christ (1Pet. 4:13; Matt. 5:10). The greater the suffering the greater the joy and glory (8:17-18; 1Pet. 4:13). Besides the greater glory to come, the Christian has the Holy Spirit upon him now to enable him to endure (8:26-27; 1Pet. 4:14;). Christian sufferings glorify God (8:17-18; 1Pet. 4:14). It is an honour, not a shame, to suffer as a Christian (1Pet. 4:16). Though sufferings begin with Christians, they end in an eternal weight of damnation to the ungodly (1Pet. 4:17-18). Sufferings should be borne by Christians, in patience as in the will of God, realizing that God is always faithful to His own in their sufferings (1Pet. 4:19; 1Cor. 10:13).

‘Earnest expectation’ [Greek: apokaradokia] anxious-looking with an outstretched body (Php. 3:20).

‘Creature’ [Greek: ktisis] Creation (Mark 10:6; 13:19; Rom. 1:20; 8:22; 2Pet. 3:4; Rev. 3:14), creature (Mark 16:15; Rom. 1:25; 8:19-21, 39; 2Cor. 5:17; Gal. 6:15; Col. 1:15, 23; Heb. 4:13); building (Heb. 9:11); and ordinance (1Pet. 2:13). Here it refers to the whole creation waiting for the removal of the curse.

‘Waits for’ [Greek: apekdechomai] wait for (8:19, 23, 25; 1Cor. 1:7; Gal. 5:5) and look for (Php. 3:20; Heb. 9:28; 1Pet. 3:20). ‘The manifestation of the sons of God.’ When the sons of God will be manifested before all as joint-heirs of Christ God will also restore nature in all its glory with no effect of the curse on it.

Joint-heirs with Christ

~ iolaHC ~ Leave a comment

Romans 8:15-17 For you have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself bears witness with our spirit, that we are the children of God: And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. 

‘Spirit of bondage again to fear’ Spirit and nature of satan (Eph. 2:2; John 8:44; 1Jn. 3:8; Heb. 2:14-15). You have not received a spirit of slavery to relapse again into fear and terror, but you have received the Spirit of freedom and sonship to break every bondage.

‘The Spirit of adoption’ Spirit and nature of God (5:5; 8:2, 9, 11, 15-16; Gal. 4:4-6). ‘Adoption’ – Sonship (8:15, 23; 9:4; Gal. 4:5; Eph. 1:5). Adopted sons share the same rights and privileges as one born in the family. Because of sonship, we receive the fullest evidence of it by the Spirit (8:14-16; Gal. 4:6-7).

‘Abba, Father’ [Aramaic for Father] only used by Jews where both parents of a real son were Jews, or of a proselyte of the covenant. Not used when the mother was a slave (Gal. 4:24). This indicates the true relationship of Jesus to God.

‘Itself’ – Himself, for He is a person.  It is of the greatest importance that we believe in the divinity of the Holy Spirit, and also His personality. It is only when we learn these truths that we can give Him the honour, worship, adoration, and personal respect that we give to God. We must learn that the Holy Spirit is not a mere power that we need to get hold of and use, but we must learn that He is a person who is infinitely wise, holy, just, and gracious, and who seeks to get hold of us and use us. We must become acquainted with Him as a person and not merely as an influence or power derived from a person. The following points prove that He is a real person: Personal names are given to Him; personal pronouns are used of Him (John 14:16-26; 15:26; 16:7-15); personal attributes are ascribed to Him; personal works are ascribed to Him; personal references are made concerning Him; personal treatment is ascribed to Him. He can be resisted (Acts 7:51); tempted (Acts 5:9); grieved (Eph. 4:30); lied to (Acts 5:3-4); blasphemed (Matt. 12:31-32); insulted (Matt. 12:31-32; Heb. 6:4-6; 10:26-29); quenched (1Thess. 5:19); vexed (Ps. 78:40; Isa. 63:10); quieted (Zech 6:8); fellowshipped (Php. 2:1); and otherwise mistreated or obeyed like any other person. In the Holy Spirit’s relationship to men He is spoken of as searching hearts, regenerating, sanctifying, helping, convicting, teaching, quickening, guiding, witnessing, interceding, revealing, working, hearing, speaking, helping, communing, appointing, commanding, counselling, comforting, inspiring, assuring, calling, hearing, and in many ways acting as a real person.

‘Our spirit’ – this is our mind or understanding (1Cor. 2:11).

‘And if children, then heirs; heirs of God, and joint-heirs with Christ …’ this is the 1st New Testament prophecy in Romans (8:17-250). Not only children, but also heirs (8:17; Eph. 3:6; Heb. 11:9; 1Pet. 3:7).

‘If so be that we suffer with him’ this refers to our sufferings for His sake, as all are called to endure (8:17-18; Col. 1:24; 2Tim. 2:12; 3:12).

‘Glorified together’ all will be glorified together with Christ (Col. 3:4; 1Thess. 4:13-17; 1Cor. 15:23, 51-58).

Sons of God

~ iolaHC ~ Leave a comment

Romans 8:12-14 Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. For if you live after the flesh, you shall die: but if you through the Spirit do mortify the deeds of the body, you shall live. For as many as are led by the Spirit of God, they are the sons of God. 

‘Therefore, brethren, we are debtors, not to the flesh, to live after the flesh’ – So then, we owe the flesh nothing. It has no more control of our lives. We must not live in the sins of the flesh or we shall die. But if we will put to death the practices of the flesh by the Spirit, we shall live (8:12-13; Gal. 5:16-26; Col. 3:5-10).

The Flesh and Spirit life contrasted: The Fleshly Life: Minds things of flesh; carnally minded; spiritually dead; enmity to God; not subject to God; cannot be subject; cannot please God; not in the Spirit; not Christ’s; body alive to sin; spirit dead to God; no Christ; sinful life; no Holy Spirit; no physical quickening; debtor to flesh; no help from Spirit; the end is death. The Spiritual Life: minds things of Spirit (8:5); spiritually minded; alive (8:6); no enmity (8:7); subject to God; can be subjected; can please God (8:8); in the Spirit; is Christ’s (8:9); dead to sin; alive to God; Christ in life (8:10); righteous life; Spirit indwelling; a physical quickening; not a debtor (8:12); help from Spirit (8:13); the end is life.

‘Led by the Spirit of God’ – it is imperative for the child of God to be led by the Spirit, to live and walk in the Spirit, and to meditate on His Word and to obey it – if he is to have success and live a Christian life (8:1-16; Gal. 5:16-26; Jos. 1:8; Ps. 1:3-4). To be led by the Spirit one must live in obedience to all that is commanded to Christian living and behaviour in the Word of God – not to make decisions and then claimed to be led by the Spirit in them. God will not make our decisions for us, but can give us clarity when we know Him in our choices (Pro. 3:3-7).

‘The sons of God’ even so, we were children under bondage to the law until Christ came to redeem us from the law, that we might become adopted sons of God and free from the law (Gal. 4:3-7). Sons by adoption (8:15; Gal. 4:5; Eph. 1:5), not by begetting as in the case of Christ, who is the only begotten Son of God (John 1:14, 18; 3:16, 18).

Because of Righteousness

~ iolaHC ~ Leave a comment

Romans 8:6-11 For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. But you 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. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. 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 dwells in you. 

‘Carnally minded’ – to be “carnally minded” is the same as to “mind the things of the flesh,” and to be “spiritually minded” is to “mind the things of the Spirit” (8:5).

‘Carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be’ – minding the sins of the flesh is enmity with God (8:5). Such a mind will not obey the law of God, nor can it because it submits to sin. When it ceases to rebel then it ceases to sin. As long as it lives in rebellion it cannot please God (8:7-8).

‘But you are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you’ You Christians are not minding the things of the flesh, but of the Spirit, if the Spirit dwells in you. If you do not have the Spirit you do not belong to Christ. If Christ is in you (2Cor. 5:17-18), the body is dead to all sin, and the Spirit dominates your life as you live to all righteousness (8:10). If this is true, you can expect quickening for your mortal bodies by the Spirit that dwells in you (8:11).

‘Because of righteousness’ righteousness defined: Some argue that this righteousness is not personal holiness of obedience to the gospel, but mere legal righteousness – the righteousness of the law – and that it does not prove a man to be saved from sin, or born again. However, this is but human theory. If it was the righteousness of the law that is what must be fulfilled in those who are born again (8:1-4). Whatever the kind of righteousness it was something that: One could turn away from (Ezek. 3:20); if he did turn from it he committed iniquity or sin; he died if he left it and went into sin (Ezek. 3:20; 18:24-26; 33:13, 18); it would not be remembered if he did turn from it to commit sin (Ezek. 3:20); it gave him life as long as he kept it and did not turn from it to commit sin (Ezek. 3:21; 18:24); he had it until he did sin (Ezek. 3:21); it would not deliver him from death if he left it; but if he kept it he lived (Ezek. 33:12).

We have to conclude that if it had the power of life and death in it, depending on whether one kept it or not, then the kind of righteousness here is that which God demands in the New Testament of those who are born again (Matt. 6:33; Acts 10:35; Rom. 4:3-22; 6:13-20; 8:4; 1Peter 2:24). We have no authority to make this righteousness different from what God has always demanded, in both testaments. God requires us to fulfil the righteousness that the law demanded (8:4), so if a person was righteousness under the law for keeping it and one is righteous under grace for keeping it, then what is the difference? If all have been required to live by it, in either testament, then all must have it, or be lost (Ezek. 3:20; 18:24-26; 33:12-13; Jer. 22:3; 33:15; Hos. 10:12). To continue to live the righteous man must not return to sin or die in sin (Ezek. 3:20-21).

‘Quicken’ [Greek: zoopoieo] to make alive (1Cor. 15:22); give life (2Cor. 3:6; Gal. 3:21); and quicken (John 5:21; 6:63; Rom. 4:17; 8:11; 1Cor. 15:36, 45; 1Tim. 6:13; 1Pet. 3:18).

The Things of the Spirit

~ iolaHC ~ Leave a comment

Romans 8:4-5 That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. 

‘Walk not after the flesh, but after the Spirit’ by the walk of Christ in real flesh and yet without sin, He condemned sin in all flesh and made a way whereby no flesh had to continue in sin (6:1-23; 8:1-13; 2Cor. 5:17-18; 10:4-6; Gal. 5:16-26).

‘Mind’ [Greek: phroneo] set affections on. Those who set their affections on the sins of the flesh of Galatians 5:19-21; 1Corinthians 6:9-11; Colossians 3:5-10; Romans 1:29-32; Mark 7:19-21 will naturally fulfil them (Jas. 1:13-15). Those who set their affections on the things of the Spirit of Galatians 5:22-23; 1Corinthians 12:4-11; Colossians 3:12-14 will naturally fulfil them and such will not commit sin.

Many reasons are given in Romans that we should not continue living in sin: Death to sin nullifies it (6:2-3); resurrection from spiritual death (6:4-5); we walk in newness of life (6:4); death to sin and resurrection from sin means walking like Christ (6:5; 1Pet. 2:21-22; 1Jn. 2:6; 4:6, 17); the old man is crucified and dead (6:6; Eph. 4:22-24; 1Jn. 5:18); the body of sin is destroyed, that henceforth we should not sin (6:6); we are freed from sin (6:7, 18, 22); faith counts sin dead (6:8); sin has no dominion over us (6:9); sin not to reign in the body (6:12); the body must not yield to sin (6:13); married to Christ, not sin (7:4); we walk in the Spirit (8:1-4); we are made free from the law of sin (8:2); we are spiritually minded (8:6); Christ is in us, not sin (8:10); we are not debtors to sin (8:12); the Spirit mortifies sin in us (8:13); we have Spirit of freedom (8:15); intercession of Christ and the Holy Spirit keeps us (8:26-27, 34).

Condemned Sin in the Flesh

~ iolaHC ~ Leave a comment

Romans 8:3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh 

‘What the law could not do’ – There are many things that the Law of Moses COULD NOT DO: Justify one (Acts 13:38-39; Gal. 2:16); free one from sin and death (Rom. 8:2); free one from condemnation (Rom. 8:1-4); redeem (Rom. 3:24-31; Gal. 3:13-14); give inheritance (Rom. 4:13-14); bring righteousness (Rom. 8:4); impart the Holy Spirit (Gal. 3:2); perform miracles (Gal. 3:5); free one from the curse (Gal. 3:10-14); impart faith (Gal. 3:12); impart grace (Gal. 5:4); make one perfect (Heb. 7:19); control sin in man (Rom. 7:7-23; 8:2); keep man from sin (Rom. 7:7-23; 8:7); enable a man to obey (Heb. 7:18).

‘Weak’ [Greek: astheneo] weak or impotent. The law was powerless to control the flesh, for sin already had control of it before the law came (5:20; Gal. 3:19). Sin would not permit the flesh to obey the law (7:7-23).

‘God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh’ God had to undertake man’s deliverance from sin so that the flesh could be liberated to fulfil the righteousness that the law demanded (8:3-4).

‘Likeness of sinful flesh’ the reasons Christ had sinless flesh: Christ had no fall and was therefore sinless. Christ did not submit to satan and to his spirit and sinful nature (Eph. 2:2; John 8:44; 1Jn. 3:8). He came from the woman but was not of the seed of man (Gen. 3:15; Isa. 7:14; 9:6-7; Matt. 1:18-23; Luke 1:32-35; Rom. 8:3; Gal. 4:4; Php. 2:5-11; John 1:14; 1Tim. 3:16; Heb. 2:9-18). Man is recognized as the head of the race in all Scripture (Gen. 2:20-22; 2Cor. 11:3; Rom. 5:12-21). The iniquity of man, not woman, was passed as a curse upon children (Ex. 20:5; Num. 14:18; Deut. 5:9; Jer. 31:29-30; Ezek. 18:2-4). Mary was merely the means of God in bringing His own Son into a human body. He was conceived by the Holy Spirit, not by man who could not produce sinless offspring. God is holy and cannot produce sinful offspring. This is according to the law of reproduction in Genesis 1:22-28. Thus by means of a woman God could send Christ in the likeness of the flesh controlled by sin, and yet not of sinful flesh controlled by sin and satan (1Pet. 2:22)