Romans 5-8     Listen

Moving on in faith (Romans 5:1-11)

1 Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ,
2 through whom also we have access by faith into this grace in which we stand, and rejoice in hope of the glory of God.
3 And not only that, but we also glory in tribulations, knowing that tribulation produces perseverance;
4 and perseverance, character; and character, hope.
5 Now hope does not disappoint, because the love of God has been poured out in our hearts by the Holy Spirit who was given to us.
6 ¶ For when we were still without strength, in due time Christ died for the ungodly.
7 For scarcely for a righteous man will one die; yet perhaps for a good man someone would even dare to die.
8 But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us.
9 Much more then, having now been justified by His blood, we shall be saved from wrath through Him.
10 For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life.
11 And not only that, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation.

In the previous four chapters (Romans 1-4, see notes), Paul established that life in Christ and righteousness before God are achieved through faith, not works. He began making this point back in Romans 3:21, "But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets." He then declared the process by which that righteousness comes to Believers when he wrote in Romans 3:24, "being justified freely by His grace through the redemption that is in Christ Jesus."

So...to review, let's make a statement that encapsulates Paul's discussion from 3:21 up to this point in the passage: One is saved from sin only by exercising faith in Jesus Christ as Savior completely without the addition of works of any kind.

Verse 1 begins with "therefore." That's to indicate that the "peace" of verse 1 is possible because of the principles just covered in chapters 3 and 4. What's possible? Justification before God is possible, and that results in "peace with God." As a matter of fact, the words "having been justified" actually come from a single Greek verb which is an aorist passive participle. The aorist tense indicates punctiliar (point in time) action as opposed to a continuing action. So, in other words, I was justified once and for all at the point in time when I was saved. Hmmm...that does give you peace, doesn't it?

So, we have been justified by faith and subsequently have peace with God. Here's the contrast; if you think it's a works thing, you'll never have this peace with God. You will always wonder if you have done enough work or displayed enough righteousness - no rest...ever. Peace comes when you know you have done EVERYTHING required to be counted as righteous before God at the time of your salvation.

Verse 2 tells us that by Jesus Christ, we have access by this same faith, "into this grace in which we stand." The Greek noun for "grace" is "charis," meaning "free gift." Now this is important: Not only are we saved by grace through faith, we live our lives after we are saved by grace through faith. Miserable are those who incorrectly think that they are saved by grace, but kept by works.

Wait! There's more! When unpleasant things happen around us, we don't panic. Why? Because of the sequence in verses 3-4. Tribulation (Greek: "thlipsis" - difficult times) builds perseverance (KJV-patience), and perseverance builds character, and character builds our faith in Christ's ability to deliver us (hope - Greek: "elpis" means confident expectation). Memorize that sequence, it will come in handy as tough times come your way. Oh! By the way...notice carefully that the first step to obtaining patience/perseverance is tribulation. To pray for patience is to invite some tribulation!

And the really great news of verses 6-11 is that we are headed for home with Christ because of his finished work of justification on the cross. I have met many who felt that they were too unworthy to find favor with God. Paul addresses that right here in these six verses. "Christ died for us" (verse 8) even though we were "without strength" (verse 6) and "ungodly" (verse 6). We are "saved from wrath" (verse 9) even though we were previously "enemies" of God (verse 10). The Greek noun for "wrath" in verse 9 is "orge." Here it is preceded by a definite article, making it "the wrath." Paul frequently uses this term to identify the judgment of God upon the unsaved, and he does so here. In other words, whatever your past, you can be saved from "the wrath" by trusting Jesus Christ as your personal savior.

Now a contrast: Adam to Christ (Romans 5:12-21)

12 ¶ Therefore, just as through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned—
13 (For until the law sin was in the world, but sin is not imputed when there is no law.
14 Nevertheless death reigned from Adam to Moses, even over those who had not sinned according to the likeness of the transgression of Adam, who is a type of Him who was to come.
15 But the free gift is not like the offense. For if by the one man’s offense many died, much more the grace of God and the gift by the grace of the one Man, Jesus Christ, abounded to many.
16 And the gift is not like that which came through the one who sinned. For the judgment which came from one offense resulted in condemnation, but the free gift which came from many offenses resulted in justification.
17 For if by the one man’s offense death reigned through the one, much more those who receive abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ.)
18 ¶ Therefore, as through one man’s offense judgment came to all men, resulting in condemnation, even so through one Man’s righteous act the free gift came to all men, resulting in justification of life.
19 For as by one man’s disobedience many were made sinners, so also by one Man’s obedience many will be made righteous.
20 ¶ Moreover the law entered that the offense might abound. But where sin abounded, grace abounded much more,
21 so that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord.

Before we discuss these verses, let's understand some terminology Paul uses in verses 12, 14, 17 and 21. In each of these verses, the Greek text precedes the word for "death" (thanatos) with a definite article. "So what?" you might ask. When Paul uses this combination of "death" preceded by the Greek definite article, it is a metaphor for "mortality." For a complete explanation of this usage, click on this link which will display an article entitled, "Paul's usage of the term "[the] death" to indicate Mortality."

And who is that "one man" in verse 12? It's Adam; he brought sin into the world. Paul then points out that sin (rebellion against God) existed in the world even before the law, but it was the law that gave it accountability. Verses 12-14 tell us that the provisions of the Law of Moses put a big ol' red tag on actions of rebellion against God which cries out, "I'm guilty!" Even though not exposed by the Law of Moses, verse 14 tells us that "death reigned from Adam to Moses." This is an indictment against everyone ever born with regard to the sin nature...everyone was born with it since Adam. Though the Law of Moses exposes sin, nonetheless, man was still accountable to God for that sin before Moses. Everyone is under the death sentence issued to Adam in Genesis 3 (see notes).

Adam gets a good ol' fashioned verbal beatin' in this passage...and well deserved:

• Verse 12 - "through one man [Adam] sin entered the world"
• Verse 15 - "by the one man’s offense [Adam] many died"
• Verse 17 - "by the one man’s offense [Adam] death reigned through the one"
• Verse 18 - "through one man’s offense [Adam] judgment came to all men, resulting in condemnation"
• Verse 19 - "by one man’s [Adam] disobedience many were made sinners"

Adam's violation was waaaay more than a fresh-produce infraction; from that time through today, man suffers the consequence of Adam's transgression in the Garden of Eden (see notes on Genesis 3). So, one man (Adam) brought sin into the world to all his descendants, and another man (Jesus) made all of his spiritual descendants righteous before God by his sacrificial death on the cross. That's exactly the doctrine that verse 19 drives home when Paul says, "For as by one man’s disobedience many were made sinners, so also by one Man’s obedience many will be made righteous." In summary, while we are made sinners by Adam, all who trust Christ as Savior are made righteous through Christ.

Lest one forget the role of the Law of Moses, Paul hits it again in verse 20, "the law entered that the offense might abound." The Law of Moses condemns; it never, never justifies. But "grace" does justify - the grace through faith of verses 1-2 (see above). Adam's transgression robbed mankind of immortality. Jesus' death on the cross restores it. God's grace delivers the Believer to "eternal life through Jesus Christ our Lord" (verse 21).

Baptism is a picture (Romans 6:1-14)

1 What shall we say then? Shall we continue in sin that grace may abound?
2 Certainly not! How shall we who died to sin live any longer in it?
3 Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death?
4 Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.
5 ¶ For if we have been united together in the likeness of His death, certainly we also shall be in the likeness of His resurrection,
6 knowing this, that our old man was crucified with Him, that the body of sin might be done away with, that we should no longer be slaves of sin.
7 For he who has died has been freed from sin.
8 Now if we died with Christ, we believe that we shall also live with Him,
9 knowing that Christ, having been raised from the dead, dies no more. Death no longer has dominion over Him.
10 For the death that He died, He died to sin once for all; but the life that He lives, He lives to God.
11 Likewise you also, reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord.
12 ¶ Therefore do not let sin reign in your mortal body, that you should obey it in its lusts.
13 And do not present your members as instruments of unrighteousness to sin, but present yourselves to God as being alive from the dead, and your members as instruments of righteousness to God.
14 For sin shall not have dominion over you, for you are not under law but under grace.

The theme of 3:21 through 5:21 has been justification by faith without works. Since people are so works oriented, Paul begins this chapter with a very provocative question in verse 1. Allow me to rephrase his question: Since we are saved by grace (the free gift of God), why not just continue living a life characterized by sin to take advantage of more grace? Hey! It's an extreme scenario for the purpose of making a point. Given the fact that many critics of salvation by grace do, in fact, have problems understanding the finished work of Christ on the cross, please allow me to frame the question once again that Paul answers in verses 1-14: Since we are NOT saved by works, but rather grace, why not just SIN...SIN...SIN? After all, there are no consequences...right? TO THIS PAUL SAYS AN EMPHATIC NOOOOOOO (KJV "God forbid"/NKJV "Certainly not!")! He uses the emphatic Greek phrase for "absolutely, positively not" ("me genoito") in verse 2, also found in verse 15. (Click here to scroll down to the explanation of the term used.) Here's his point. When we are saved, the Holy Spirit delivers us from the attitude of sin.

Paul prepares to introduce a concept in verse 3 when he says, "as many of us as were baptized into Christ Jesus were baptized into His death?" Paul then uses the act of water baptism to present the picture in verses 4-7. Baptism is a picture of the death, burial and resurrection of Christ. The burial (into the water) is a picture of putting away the old sinful man and the resurrection (out of the water) is a picture of our new life in Christ - no longer enslaved to sin. As a result of salvation, this water-baptismal picture is summarized in verse 11, "Likewise you also, reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord." Life in Christ now involves shunning sin and seeking God's best for our lives. Then verse 14 says that we should no longer be bound by sin; now we are under grace. We see another strong verse on water baptism in I Peter 3:21 (see notes), "There is also an antitype which now saves us—baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God), through the resurrection of Jesus Christ." Notice here, baptism doesn't save us, but is rather an "antitype," i.e. "the answer of a good conscience toward God."

Verse 5 merits some additional comment here regarding the form of baptism. The Greek verb for "baptize" is "baptizo." One of the continual discussions among Bible scholars is whether or not the Greek word itself speaks only of the process of complete immersion in the course of baptizing. Most credible dictionaries of New Testament words do link the word with complete immersion as opposed to sprinkling. However, when you look at verse 14 here, the discussion of the exact meaning of the Greek word itself becomes a moot issue. Look at the phrasing again in verse 5, "For if we have been united together in the likeness of His death, certainly we also shall be in the likeness of His resurrection." Context itself in this verse demands that the form of Christian baptism be immersion with the phrase, "united together in the likeness of His death." When someone dies and we bury them, it occurs to no one that we should just sprinkle dirt on the dead body; we always completely bury them. That's the picture presented in verse 5. Baptism is to represent the likeness of burial; sprinkling with water simply does not present that likeness. There is no question that Christian baptism is done by immersing the Believer completely in water.

Water baptism gives the testimony of verse 6. As we identify with Christ in baptism, we state our intention to no longer be"slaves to sin." Now understand, salvation has already taken place and is complete before water baptism. The act of Believers' baptism that follows is a personal testimony to the world regarding one's intent to now serve Christ. It neither adds or subtracts to the quality of the salvation decision; it's a testimony that follows afterward.

Some less-studied Bible teachers have misunderstood the implications of verse 7, "For he who has died has been freed from sin." They have taken it to mean that "true" Believers don't sin. Actually, the verb translated "is freed" is the Greek word, "dikaioo,' meaning "to justify." There, in the perfect passive indicative form, it means, literally, "has been made righteous." It has nothing to do with lifestyle; it speaks strictly regarding our position before God, righteous...justified - "free" from the penalty of sin. But those incorrectly teaching that this verse teaches us that saved people don't sin, add to their argument II Corinthians 5:17 (see notes), "Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new." From this they deduct that a "true" Believer's sin nature has been replaced and is completely immune to sin - a doctrine sometimes referred to as "sinless perfection of the Believer." That's a baaaad doctrine - not scriptural. We are a "new creature" because of the indwelling of the Holy Spirit at salvation (see notes on I Corinthians 12:13). As a matter of fact, Paul in Romans 7:7-25 (see below) expresses his frustration with his own still-existent sin nature. He talks about the same internal battle between the sin nature and the Holy Spirit in Galatians 5:16-18 (see notes) and gives the solution to the problem as the power of the Holy Spirit in verses 22-25. Notice the words of John in I John 2:1-2 (see notes), " My little children, these things I write to you, so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous. And He Himself is the propitiation for our sins, and not for ours only but also for the whole world." Paul says in this passage that after salvation we are no longer subject to the dominion or control of the sin nature because of the delivering presence of the Holy Spirit within us.

Verse 8 says, "we shall also live with Him." We now understand from the previous verses that we, as Believers, "died with Christ." Moreover, our water baptism experience pictures that. So, in what respect shall we "also live with Him," as we see at the end of verse 8? Your answer is to be found down in verses 11-14. By the power of the Holy Spirit, we no longer need to be subject to the influences of our sinful nature, as we saw in Galatians 5:16-18 (see notes). The Greek verb for "reckon" in verse 11 is "logizomai," meaning "to count." In other words, "count yourselves to be dead to sin." Verses 9-10 make it clear that the one-time death of Jesus Christ guarantees that "Death no longer has dominion over Him [Jesus Christ]." Likewise, death and sin "shall not have dominion over you" (verse 14) because of God's grace through the shed blood of Jesus Christ.

Your action items in this passage are to be found in verses 12-13:

• "Do not let sin reign in your mortal body, that you should obey it in its lusts."
  Don't entertain sinful practices.
• "Do not present your members as instruments of unrighteousness to sin."
  Don't allow yourself to be drawn toward sinful practices.
• "Present yourselves to God as being alive from the dead, and your members as instruments of righteousness to God."
  Fill your time with God-honoring activities.

We are slaves to righteousness (Romans 6:15-23)

15 ¶ What then? Shall we sin because we are not under law but under grace? Certainly not!
16 Do you not know that to whom you present yourselves slaves to obey, you are that one’s slaves whom you obey, whether of sin leading to death, or of obedience leading to righteousness?
17 But God be thanked that though you were slaves of sin, yet you obeyed from the heart that form of doctrine to which you were delivered.
18 And having been set free from sin, you became slaves of righteousness.
19 I speak in human terms because of the weakness of your flesh. For just as you presented your members as slaves of uncleanness, and of lawlessness leading to more lawlessness, so now present your members as slaves of righteousness for holiness.
20 ¶ For when you were slaves of sin, you were free in regard to righteousness.
21 What fruit did you have then in the things of which you are now ashamed? For the end of those things is death.
22 But now having been set free from sin, and having become slaves of God, you have your fruit to holiness, and the end, everlasting life.
23 For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.

Paul then asks basically the same question in verse 15 that he asks in verse 1, "What then? Shall we sin because we are not under law but under grace? Certainly not!"He then goes on to say (verses 16-18) that we don't serve sin any longer, but Christ and his righteousness; we're no longer slaves to sin. It's an expansion from verses 12-14 regarding to whom we yield ourselves after salvation. Paul identifies us after salvation as slaves of righteousness. To understand what Paul means when he says, "of sin leading to death" in verse 16, one only need to look at the inverse which follows, "of obedience leading to righteousness." He uses "death" here as the opposite of "righteousnes" - aka unrighteousness aka serving the sinful nature. Verse 17 speaks of "that form of doctrine." The word "form" is translated from the Greek word "tupos" from which we transliterate our English word, "type." The word for "doctrine" there is the Greek word "didache," the general word for "teaching." In other words, they obeyed that "type of teaching" which subsequently delivered them from being enslaved to the sinful nature - life in Christ through the power of the Holy Spirit. In verse 18 we see that we moved from sin to being "slaves of righteousness."

In verse 19 Paul issues a call for Believers to separate themselves from the devices of living that are characterized as rebellion against God and embrace Godly Christian living instead. Spiritual death is in view in verses 20-21 for those who are unregenerate ("free in regard to righteousness"). Verse 22 emphasizes the importance of this Godly Christian living, "But now having been set free from sin, and having become slaves of God, you have your fruit to holiness, and the end, everlasting life." Paul sums it up with the oft-used verse 23, "For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord." This verse isn't hard to analyze. If "eternal life" in this verse refers to a spiritual state (and it definitely does), then "death" refers to a spiritual state as well. So, in other words, lost people are headed for spiritual death (eternity in the lake of fire: Revelation 20:14-15, see notes) while saved people are headed for eternal life with Christ.

Even though Paul doesn't precede "death" with a definite article in verse 23, it is obvious that the same intent prevails in his writings as in chapter 5 verses 12, 14, 17 and 21 (see above). The cost of sin is our immortality. The only way we get it back is "through Jesus Christ our Lord."

A widow analogy (Romans 7:1-6)

1 Or do you not know, brethren (for I speak to those who know the law), that the law has dominion over a man as long as he lives?
2 For the woman who has a husband is bound by the law to her husband as long as he lives. But if the husband dies, she is released from the law of her husband.
3 So then if, while her husband lives, she marries another man, she will be called an adulteress; but if her husband dies, she is free from that law, so that she is no adulteress, though she has married another man.
4 Therefore, my brethren, you also have become dead to the law through the body of Christ, that you may be married to another—to Him who was raised from the dead, that we should bear fruit to God.
5 For when we were in the flesh, the sinful passions which were aroused by the law were at work in our members to bear fruit to death.
6 But now we have been delivered from the law, having died to what we were held by, so that we should serve in the newness of the Spirit and not in the oldness of the letter.

Paul uses an example of the death of a husband to explain the position of a Jew to the law after the death of Christ. He points out that just as a woman is not bound to a dead husband any longer, so are Jewish Believers not bound to keeping the law after the requirements of the law were fulfilled by Christ on the cross because of his death. In other words, the Old Testament law is like an old dead husband - no hold, no authority any longer.

What about the effects of law? (Romans 7:7-25)

7 ¶ What shall we say then? Is the law sin? Certainly not! On the contrary, I would not have known sin except through the law. For I would not have known covetousness unless the law had said, “You shall not covet.”
8 But sin, taking opportunity by the commandment, produced in me all manner of evil desire. For apart from the law sin was dead.
9 I was alive once without the law, but when the commandment came, sin revived and I died.
10 And the commandment, which was to bring life, I found to bring death.
11 For sin, taking occasion by the commandment, deceived me, and by it killed me.
12 Therefore the law is holy, and the commandment holy and just and good.
13 ¶ Has then what is good become death to me? Certainly not! But sin, that it might appear sin, was producing death in me through what is good, so that sin through the commandment might become exceedingly sinful.
14 For we know that the law is spiritual, but I am carnal, sold under sin.
15 For what I am doing, I do not understand. For what I will to do, that I do not practice; but what I hate, that I do.
16 If, then, I do what I will not to do, I agree with the law that it is good.
17 But now, it is no longer I who do it, but sin that dwells in me.
18 For I know that in me (that is, in my flesh) nothing good dwells; for to will is present with me, but how to perform what is good I do not find.
19 For the good that I will to do, I do not do; but the evil I will not to do, that I practice.
20 Now if I do what I will not to do, it is no longer I who do it, but sin that dwells in me.
21 ¶ I find then a law, that evil is present with me, the one who wills to do good.
22 For I delight in the law of God according to the inward man.
23 But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.
24 O wretched man that I am! Who will deliver me from this body of death?
25 I thank God—through Jesus Christ our Lord! ¶ So then, with the mind I myself serve the law of God, but with the flesh the law of sin.

The law really exposes our sinful nature and need for a savior. In verse 7 Paul establishes that the law itself is not sin, but rather exposes sin. He then refers to the law in this context as "the commandment" in verses 8, 9, 10, 11, 12 and 13. Spiritually speaking, Paul claims in verse 11 that it was the law that killed him through its righteous standard of verse 12. Moreover, when it comes to the righteous deeds of the law, Paul continually came up short in compliance on his best days. This is evident in verses 15-17; as hard as he tries, Paul himself found 100% compliance with the law to be impossible. He realizes that he fails to make the cut in his venture to keep the law in light of James 2:10 (see notes), "For whoever shall keep the whole law, and yet stumble in one point, he is guilty of all." But here's the good news: Law keeping is not what makes you righteous in the first place. I wish we could get all Christians everywhere to read and understand these first 7 chapters of Romans. Can it be made any more clear that keeping the law doesn't now, nor did it ever, produce righteousness in anyone's life? The law only condemns.

Paul then transitions into his struggle with sin as he declares in verse 14, "For we know that the law is spiritual, but I am carnal, sold under sin." Paul's struggle is seen in verse 15, "For what I am doing, I do not understand. For what I will to do, that I do not practice; but what I hate, that I do." Whoa! Let's break that down; Paul honestly tells us that sometimes the desires of his flesh lead him to act in such a way that he "hates," and it's because of that "sin" nature that remains in him (verse 17). He reiterates this point down through verse 20 at which time he concludes in verse 21, "I find then a law, that evil is present with me, the one who wills to do good." That's the Adamic nature we looked at in chapter 5 (see above). Paul introduces the solution to this dilemma in verses 22-25 - the power of the Holy Spirit, which he refers to as "the inward man." Paul is going to give us a comprehensive explanation of this statement in chapter 8. That "inward man" is the Holy Spirit directing us internally rather than externally. It's the Holy Spirit that makes the Christian life work.

Children are safe from the condemnation of the law (Romans 7:9)
I've placed a special section here to make a point I stumbled upon when I taught through Romans a few years ago. I read across verse 9 for years without giving it any special attention until it was time to give a full explanation of exactly what Paul meant when he said, "I was alive once without the law, but when the commandment came, sin revived and I died." That's a curious statement from Paul in light of Philippians 3:5-6 (see notes) where he says regarding his own personal testimony, "circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; concerning the law, a Pharisee; concerning zeal, persecuting the church; concerning the righteousness which is in the law, blameless." Based upon this testimony, here's the question: At what point in Paul's life can it be said in Romans 7:9, "I was alive once without the law..."? According to his testimony in Philippians 3:5-6, he always blamelessly kept the law. I believe I know exactly what Paul meant here. I am certain that Paul is referring to his childhood as being a time when he was not accountable to the condemnation of the law. When did it happen that "sin revived, and I died" in Paul's life? Sin revived when Paul realized his personal need for a relationship with God. In other words, Paul is speaking of what many refer to, with regard to children, as an "age of accountability." It's not a specific age, per se, but rather the point in time in a child's life when that child realizes his personal need for a savior. The exact age for this realization differs among children. Here's the important point: During the time before a child realizes his need for a savior, that child is safe from the condemnation of the law. In other words, that child is Heaven bound.

Moreover, David had a clear understanding of the safety of small children in God on the occasion of the death of his first son born to Bathsheba. This was the child born to them out of their adulterous relationship who passed away shortly after birth. After praying, David says in II Samuel 12:23 (see notes), "But now he is dead; why should I fast? Can I bring him back again? I shall go to him, but he shall not return to me." There was a clear understanding in the Old Testament among God's people that they would be reunited with their little ones after death.

Jesus addresses the issue of small children in Matthew 18:1-14 (see notes). While most of that passage doesn't seem to deal with the subject of salvation of small children directly, additional strength is given to this safety-of-children proposition in Matthew 18:14, "Even so it is not the will of your Father who is in heaven that one of these little ones should perish." While we would like to see more definitive statements in scripture about the safety of small children, the scripture is actually quite clear when we study these verses in their entirety.

Lives led by the Holy Spirit (Romans 8:1-11)

1 There is therefore now no condemnation to those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit.
2 For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death.
3 For what the law could not do in that it was weak through the flesh, God did by sending His own Son in the likeness of sinful flesh, on account of sin: He condemned sin in the flesh,
4 that the righteous requirement of the law might be fulfilled in us who do not walk according to the flesh but according to the Spirit.
5 For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit.
6 For to be carnally minded is death, but to be spiritually minded is life and peace.
7 Because the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be.
8 So then, those who are in the flesh cannot please God.
9 ¶ But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. Now if anyone does not have the Spirit of Christ, he is not His.
10 And if Christ is in you, the body is dead because of sin, but the Spirit is life because of righteousness.
11 But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ from the dead will also give life to your mortal bodies through His Spirit who dwells in you.

These first 11 verses are key to understanding the Christian life; they answer the dilemma Paul expresses in chapter 7. Many Believers don't get it; they believe that Believers only do the right thing as they are held into accountability by other Believers. These misguided Believers beat each other over the head with external requirements - a man-made prescribed list of authorized "thou shalts" and "thou shalt nots." Paul is clear in the chapters leading up to this one: Righteousness is not attained by keeping the law - the Mosaic law...or a law devised by anyone else. Righteousness is achieved by trusting Christ as Savior, and a righteous-looking walk is achieved by dependence on the leadership of the Holy Spirit. That's the point of verse 1 here which serves as an introduction to the whole chapter. Verse 2 further expands the concept by pointing out that our law as Believers is internal - not external; it's the internal law of the Holy Spirit, not the external law from anyone else that keeps us living before God as we should. As a matter of fact, verses 3 and 4 point out that an attempt to achieve righteousness by keeping the law fails every time, but righteousness through the power of the Holy Spirit succeeds every time.

One might wonder about whom Paul is speaking in verses 5-7, unregenerate people or saved people who are not living as they should. That's an important question given the fact that he says in verse 6, "For to be carnally minded is death..." Furthermore, verse 7 says, "Because the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be." Who is this "carnally-minded" person whose mind is "enmity against God?" Before we answer that question, let's address the "death" of verse 6. Is it referring to physical or spiritual death? Here's the key: If Romans 6:23 refers to spiritual death (see above), and I'm convinced that it does, then the death here also refers to a spiritual death; it is within the same discourse in Paul's letter here. Therefore, the carnal mind is worthy of spiritual death, aka the eternal lake of fire. So again...who are these verses talking about, lost people or saved people not living as they should? Answer: Definitely lost people. Here's why: First of all, spiritual death makes no sense if we're talking about saved people, but makes perfect sense when talking about the eternal destination of the unregenerate man. And secondly, verse 9 clears it up perfectly when Paul says, "But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. Now if anyone does not have the Spirit of Christ, he is not His." He meticulously indicates that saved people are not in the flesh, but in the Spirit. Therefore, verses 5-7 definitely speak of the unsaved.

Look at verse 8 closely; it says a mouthful: "So then, those who are in the flesh cannot please God." Can we please God without the leadership of the Holy Spirit? NO! Verses 9-11 drive home an important concept: The Holy Spirit indwells every Believer at salvation. Verse 9 goes so far as to say that if you don't have the indwelling presence of the Holy Spirit in your life, you're not saved. I Corinthians 12:13 (see notes) explains the role of the Holy Spirit in the salvation process: "For by one Spirit we were all baptized into one body...." In other words, our salvation experience consists of being baptized by the Holy Spirit into the Body of Christ. There is no other way to be saved. Don't shy away from the acknowledgment of the power of the Holy Spirit in your life; it's the glue that ties everything together and makes it work.

Notice the phrase in verse 10, "And if Christ is in you..." The underlying Greek phrase forms what is called a "first class conditional sentence." That type of construction presupposes the statement made to be true. Paul is therefore declaring that these Roman recipients of this letter are Believers and as such "the body is dead because of sin, but the Spirit is life because of righteousness." There's another first class conditional sentence in verse 11 which further proclaims that the same Spirit that raised Jesus from the dead physically will do the same for Believers.

Now we're heirs (Romans 8:12-18)

12 ¶ Therefore, brethren, we are debtors—not to the flesh, to live according to the flesh.
13 For if you live according to the flesh you will die; but if by the Spirit you put to death the deeds of the body, you will live.
14 For as many as are led by the Spirit of God, these are sons of God.
15 For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, “Abba, Father.”
16 The Spirit Himself bears witness with our spirit that we are children of God,
17 and if children, then heirs—heirs of God and joint heirs with Christ, if indeed we suffer with Him, that we may also be glorified together.
18 ¶ For I consider that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.

Verses 12-13 have a little bit of bad news for Believers: The sin nature has not been completely eradicated. That sin nature is referred to here as "the flesh." Lost people live "according to the flesh" and suffer spiritual death as a result. Saved people have the indwelling Holy Spirit which serves to "put to death the deeds of the body" and thus deliver us into spiritual life. If there's any doubt about the issue, verse 14 clears it up. So...who am I with regard to God and Jesus Christ since I'm a Believer? Here's some great news. How is one led (brought) to a saving knowledge of Jesus Christ? Answer: By the Holy Spirit. Many have misunderstood verse 14; they try to use it as a proof text for works. The Greek word for "led" in that verse is the verb "ago," which is also translated frequently as "bring/brought" in the New Testament. This verse does not refer to actions after salvation, but rather to the process by which one gets saved in the first place - the Holy Spirit's convicting power and subsequent induction into the Body of Christ by the Holy Spirit. Therefore, according to verse 14, because I have been led to God by the convicting power of the Holy Spirit (everybody gets saved by that process), I am an heir of God AND a joint heir with Jesus Christ (verses 15-17). I AM SOMEBODY! Yeah, but what about the suffering and misery we experience oftentimes in this life? Well, verse 18 says that these don't even compare to a hangnail (so to speak) in light of the glory for eternity we'll experience.

The whole creation waits for deliverance (Romans 8:19-25)

19 For the earnest expectation of the creation eagerly waits for the revealing of the sons of God.
20 For the creation was subjected to futility, not willingly, but because of Him who subjected it in hope;
21 because the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God.
22 For we know that the whole creation groans and labors with birth pangs together until now.
23 Not only that, but we also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body.
24 For we were saved in this hope, but hope that is seen is not hope; for why does one still hope for what he sees?
25 But if we hope for what we do not see, we eagerly wait for it with perseverance.

The big event in the future of the whole earth is the redemption of Believers (verses 19-22). Notice in verse 23 that Believers are people who have the "firstfruits of the Spirit." Literally, we are people who are indwelt by the Holy Spirit. That's what makes us redeemable. II Corinthians 1:21-22 (see notes) says, " Now He who establishes us with you in Christ and has anointed us is God, who also has sealed us and given us the Spirit in our hearts as a guarantee." In other words, the Holy Spirit seals us and serves as the guarantee payment on our souls. That's a great picture! Believers are awaiting our complete redemption at the resurrection of Believers seen in I Thessalonians 4:13-18 (see notes) and I Corinthians 15:51-58 (see notes).

Don't be confused by our English rendering of the word "hope" in verses 24-25. The underlying Greek word is "elpis," which means "confident expectation." There's no doubt associated with "elpis." It defines that which cannot be seen, but is certain nonetheless. That confident expectation of our resurrection at the rapture enables us to wait with patience for the big event.

What else does the Holy Spirit do for us? (Romans 8:26-30)

26 ¶ Likewise the Spirit also helps in our weaknesses. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us with groanings which cannot be uttered.
27 Now He who searches the hearts knows what the mind of the Spirit is, because He makes intercession for the saints according to the will of God.
28 ¶ And we know that all things work together for good to those who love God, to those who are the called according to His purpose.
29 For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren.
30 Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified.

The Holy Spirit does plenty, but here's another very important operation - delivery of the intents of our heart to God in prayer. Yes, it's the Holy Spirit that makes prayer possible. Moreover, he makes our prayers effective. First of all, verse 26 tells us that it is the Holy Spirit who actually knows what it is exactly we should be praying about and prompts us. Secondly, verse 27 tells us that the Holy Spirit then intercedes on our behalf with those petitions and presents them to God. This then facilitates verse 28 which says that, within the Body of Christ, everything works together for good. That doesn't necessarily mean that we would have chosen the events of verse 28 that unfold, but it does mean that the Holy Spirit has prepared us, because of verses 26-27, for the eternal benefits of those events. Romans 8:28 cannot be properly understood without verses 26-27. And then...more good news - God knew all about it before it happened; He's completely in control according to verses 29-30. Paul goes into great detail with regard to God's foreknowledge in Romans 9 (see notes).

So, what's the bottom line? (Romans 8:31-39)

31 ¶ What then shall we say to these things? If God is for us, who can be against us?
32 He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?
33 Who shall bring a charge against God’s elect? It is God who justifies.
34 Who is he who condemns? It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us.
35 Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?
36 As it is written:
“For Your sake we are killed all day long;
We are accounted as sheep for the slaughter.”
37 ¶ Yet in all these things we are more than conquerors through Him who loved us.
38 For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come,
39 nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord.

For those of you (like myself) who want to know the bottom line, here it is in verse 31, "If God is for us, who can be against us?" Since God gave us his only Son as a sacrifice, he's not about to withhold anything from us (verse 32). Here's verse 33 paraphrased: Who's going to bring charges against us? Not God, He justifies. Here's a paraphrase of verse 34: Who's going to condemn us? Not Christ; he died for us and sits at the right hand of God interceding on our behalf. So, here's the picture: God is for us; Christ is for us; the Holy Spirit indwells us; we can't be overcome. That being the case, we cannot be defeated by any of the circumstances in verses 35-36 because we are "more than conquerors" in Christ (verse 37). That leads us to two great victory verses, Romans 8:38-39 - good verses to memorize for those hard times.

Incidentally, this picture of Christ at the right hand of God (verse 34) has as its foundation Psalm 110:1 (see notes), "The LORD said to my Lord, 'Sit at My right hand, Till I make Your enemies Your footstool.'" Peter embraces this prophetic Psalm when he declares on the Day of Pentecost in Acts 2:34-36 (see notes), "For David did not ascend into the heavens, but he says himself: 'The LORD said to my Lord, "Sit at My right hand, Till I make Your enemies Your footstool."' Therefore let all the house of Israel know assuredly that God has made this Jesus, whom you crucified, both Lord and Christ."